A Collection of Sufi Rules of ConductA B U A B D A L - R A H M A N A L - S U L A M I  A Collection of Sufi Rules of Conduct (Jawami Adab al-Sufiyya) was written by one of the foremost early masters of Sufism and is considered as the first work devoted to the description of the way of life and the customs of the Sufis. It represents an early attempt to illustrate the conformity of Sufi beliefs and manners with the Qur’an and the example of the Prophet (Sunna). A Collection of Sufi Rules of Conduct is therefore not only a pioneering work of ethics and mysticism, it is also a summary of the views of Sufis up till the eleventh century. It was a major influence on the development of Sufism from the eleventh century onwards. The translation by Dr Elena Biagi includes an introduction that places the author in his historical, literary and religious context, and a general glossary of Sufi technical terms.Dr. Elena Biagi is Professor of Arabic at Milan University.

Table of Contents

Chapter One: The Life and Works of al-Sulami

Chapter Two: The Adab Literary Tradition

Chapter Three: Sulami’s Jawami Adab al-Sufiyya

Chapter Four: The Translation of the Jawami Adab al-Sufiyya

Glossary: Glossary of Sufi Technical Terminology in the Jawami Adab al-Sufiyya

Biographical Notes:

Biographical Notes on Some Major Sufi Figures Mentioned in the Jawami Adab al-Sufiyya

  Bibliography, Index

The Glorious Qur'an

The Islamic authorities agree that this Arabic edition of the Holy Qur’an is of the highest quality in every respect. The text was prepared under the supervision of Al-Azhar University in Cairo, as was the proofing of the films and plates. The beautiful, clear Arabic type was handset at the beginning of this century and reproduces the text in an extraordinarily legible manner. The whole book design is in keeping with the famous typography. The splendid title pages, and the frames and ornamentation that embellish all the pages and end-papers are printed in gold, blue and black. The printing was carried out in leading houses of West Germany. The printing colours as well as the wood-free, off-white paper have been carefully composed and were produced especially for this Qur’an edition to the highest technical and aesthetic standards. The cover design was adapted from a Moroccan binding of the 9th century hijra (15th century AD).

Muhammad: His Life Based on the Earliest SourcesM A R T I N L I N G S

Acclaimed worldwide as the definitive biography of the Prophet in the English language. Martin

Lings’ life of Muhammad is unlike any other. Based on Arabic sources of the eighth and ninth centuries, of which some important passages are translated here for the first time, it owes the freshness and directness of its approach to the words of men and women who heard Muhammad speak and witnessed the events of his life. Martin Lings has an unusual gift for narrative. He has adopted a style which is at once extremely readable and reflects both the simplicity and grandeur of the story. The result is a book which will be read with equal enjoyment by those already familiar with Muhammad’s life and those coming to it for the first time. This book was given an award by the government of Pakistan, and selected as the best biography of the Prophet in English at the National Seerat Conference in Islamabad in 1983. In 1990, after the book had attracted the attention of Azhar University, the author received a decoration from president Mubarak.Martin Lings, formerly Keeper of Oriental Manuscript in the British Museum and the British Library, is the author of three works on Islamic mysticism, A Sufi Saint of the Twentieth Century, What is Sufism? and The Book of Certainty, all published by The Islamic Texts Society.

‘This is easily the best biography of the Prophet in the English language.’Dr. Victor Danner (Indiana University)

‘An enthralling story that combines impeccable scholarship with a rare sense of the sacred worthy of his subject.’ The Spectator

‘Muhammad is a true work of art, as enthralling as the best novels with the difference that this is not fiction but fact.’ The Islamic Quarterly

A Selection from the Table of Contents

Chapter 1: The House of God

Chapter 7: The Year of the Elephant

Chapter 14: The Rebuilding of the Ka’bah

Chapter 31: The Year of Sadness

Chapter 37: The Hijrah

Chapter 43: The Battle of Badr

Chapter 67: A Clear Victory

Chapter 72: The Lesser Pilgrimage and its Aftermath

Chapter 75: The Conquest of Mecca

Chapter 83: The Farewell Pilgrimage

Chapter 85: The Succession and Burial

Map of Arabia. Quraysh (Genealogy Tree).

The Farewell Pilgrimage

When the Prophet was in Medina during Ramadan it was his wont to make a spiritual retreat in the Mosque during the middle ten days of the month, and some of his Companions would do the same. But this year, having kept the ten appointed days, he invited his Companions to remain in retreat with him for another ten days, that is until the end of the month, which they did. It was in Ramadan every year that Gabriel would come to him to make sure that nothing of the Revelation had slipped from his memory; and this year, after the retreat, the Prophet confided to Fatimah, as a secret not yet to be told to others: “Gabriel reciteth the Koran unto me and I unto him once every year; but this year he hath recited it with me twice. I cannot but think that my time hath come.”

The month of Shawwal passed; and in the eleventh month of the year it was proclaimed throughout Medina that the Prophet himself would lead the Pilgrimage. The news was sent to the desert tribes, and multitudes flocked to the oasis from all directions, glad of the opportunity of accompanying the Messenger at every step of the way. The Pilgrimage would be unlike any that had taken place for hundreds of years: the pilgrims would all be worshippers of the One God, and no idolater would desecrate the Holy House with the performance of any heathen rites. Five days before the end of the month the Prophet set out from Medina at the head of over thirty thousand men and women. All his wives were present, each in her howdah, escorted by Abd ar-Rahman ibn Awf and Uthman ibn Affan.

At sunset on the tenth day after leaving Medina the Prophet reached the pass through which he had entered Mecca on the day of the victory. There he spent the night, and the next morning he rode down to the Hollow. When he came within sight of the Ka’bah he raised his hands in reverence, letting fall the rein of his camel, which he then took up in his left hand, and with his right hand held out in supplication he prayed: “O God, increase this House in the honour and magnification and bounty and reverence and piety that it receiveth from mankind!” He entered the Mosque and made the seven rounds of the Ka’bah, after which he prayed at the Station of Abraham. Then going out to Safa he went seven times between it and Marwah, and those who were with him did their best to record in their memories the exact words of praise and prayer that he uttered at every station.

And on the eighth day of the new moon he rode to the valley of Mina followed by the rest of the pilgrims. Having spent the night there, he rode on after daybreak to Arafah, a broad valley about thirteen miles cast of Mecca, just outside the sacred precinct. Arafah is on the road to Ta’if and is bounded north and east by the mountains of Ta’if. But separate from these, and surrounded on all sides by the valley, is a hill which is also named Arafah or the Mount of Mercy. It is the central part of this pilgrimage station, which extends none the less over most of the lower ground; and it was on this hill that the Prophet took up his station that day.

Some of the Meccans expressed surprise that lie had gone so far, for while the other pilgrims went on to Arafah Quraysh had been accustomed to remain within the sacred precinct saying: “We are the people of God.” But he said that Abraham had ordained the day on Arafah as an essential part of the Pilgrimage, and that Quraysh had forsaken his practice in this respect. The Prophet stressed that day the antiquity of the Pilgrimage, and the words “Abraham’s legacy”

were often on his lips.

When the sun had passed its zenith the Prophet preached a sermon which he began, after praising God, with the words: “Hear me, O people, for I know not if ever I shall meet with you in this place after this year.” Then he exhorted them to treat one another well and gave them many reminders of what was commanded and what was forbidden. Finally he said: “I have left amongst you that which, if ye hold fast to it, shall preserve you from all error, a clear indication, the Book of God and the word of His Prophet. O people, hear my words and understand.” He then imparted to them a Revelation which he had just received and which completed the Koran, for it was the last passage to be revealed: This day the disbelievers despair of prevailing against your religion, so fear them not, but fear Me! This day have I perfected for you your religion and fulfilled My favour unto you, and it hath been My good pleasure to choose Islam for you as your religion.

He ended his brief sermon with an earnest question: “O people, have I faithfully delivered unto you my message?” A powerful murmur of assent, “O God, yea!”, arose from thousands of throats and the vibrant words Allahumma na’m rolled like thunder throughout the valley. The Prophet raised his forefinger and said: “O God, bear witness!”

The ritual prayers were then prayed and the rest of the Day of Arafah, as it is called, was spent in meditation and supplication. But as soon as the sun had set the Prophet mounted his camel, and bidding Usamah mount behind him he rode down from the hill and across the valley in the direction of Mecca, followed by his fellow pilgrims. It was the tradition to ride quickly at this point, but at the first signs of excess he cried out: “Gently, gently! In quietness of soul! And let the strong amongst you have a care for the weak!” They spent the night at Muzdalifah, which is within the sacred precinct, and there they collected small pebbles with which to stone Satan, who is represented by three pillars at ‘Aqabah in the valley of Mina.

The Prophet himself prayed the dawn prayer in Muzdalifah, and then led the pilgrims to Aqabah, with Fadl mounted behind him on his camel…After the stoning, the animals were sacrificed, and the Prophet called for a man to shave his head. The pilgrims gathered round him in the hopes of obtaining some locks of his hair. “O Messenger of God, thy forelock! Give it unto none but me, my father and my mother be thy ransom!” And when the Prophet gave it him he pressed it reverently against his eyes and his lips.

An-Nawawi’s Forty HadithTranslated by: E Z Z E D I N I B R A H I M & D E N Y S J O H N S O N - D A V I E SThis collection of forty hadith by one of the most famous compilers of hadith is generally regarded as the most popular anthology and the best introduction to the study of the Prophet’s sayings which, together with the Qur’an, contain the essential teachings of Islam. The Arabic original has been printed alongside the English translation for the benefit of those with a knowledge of Arabic. The translation, by two scholars working in close collaboration, combines accuracy with readability.

Table of Contents

1. Translators’ Introduction in English

2. Translators’ Introduction in Arabic

3. Imam an-Nawawi’s Introduction in Arabic

4. The Hadith: Arabic text with Facing English Translation

H A D I T H 2

Also on the authority of Umar (may Allah be pleased with him), who said:

One day while we were sitting with the Messenger of Allah (may the blessings and peace of Allah be upon him) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet (may the blessings and peace of Allah be upon him). Resting his knees against his and placing the palms of his hands on his thighs, he said: O Muhammad, tell me about Islam. The Messenger of Allah (may the blessings and peace of Allah be upon him) said: Islam is to testify that there is no god but Allah and Muhammad is the Messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so. He said: You have spoken rightly, and we were amazed at him asking him and saying that he had spoken rightly. He said: Then tell me aboutiman. He said: It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof. He said: You have spoken rightly. He said: Then tell me about ihsan. He said: It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you. He said: Then tell me about the Hour . He said: The one questioned about it knows no better than the questioner. He said: Then tell me about its signs. He said: That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsmen competing in constructing lofty buildings. Then he took himself off and stayed for a time. Then he said: O Umar, do you know who the questioner was? I said: Allah and His Messenger know best. He said: It was Gabriel, who came to you to teach you your religion.It was related by Muslim.

H A D I T H 1 9

On the authority of Abu Abbas Abdullah the son of Abbas (may Allah be pleased with them both), who said:

One day I was behind the Prophet (may the blessings and peace of Allah be upon him) and he said to me: Young man, I shall teach you some words [of advice ]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried.It was related by at-Tirmidhi, who said it was a good and sound Hadith. In a version other than that of at-Tirmidhi it reads:

Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and case with hardship.

H A D I T H 2 9

On the authority of Mu’adh ibn Jabal (may Allah be pleased with him), who said:

I said: O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from Hell-fire. He said: You have asked me about a major matter, yet it is easy for him for whom Allah Almighty makes it easy. You should worship Allah, associating nothing with Him; you should perform the prayers; you should pay the zakat; you should fast in Ramadan; and you should make the pilgrimage to the House. Then he said: Shall I not show you the gates of goodness? Fasting [which] is a shield; charity [which] extinguishes sin as water extinguishes fire; and the praying of a man in the depths of night. Then he recited: “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy as a reward for what they used to do.” Then he said: Shall I not tell you of the peak of the matter, its pillar, and its topmost part? I said: Yes, O Messenger of Allah. He said: The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad. Then he said: Shall I not tell you of the controlling of all that? I said: Yes, O Messenger of Allah, and he took hold of his tongue and said: Restrain this. I said: O Prophet of Allah, will what we say be held against us? He said: May your mother be bereaved of you, Mu’adh! Is there anything that topples people on their faces—or he said on their noses—into Hell-fire other than the harvests of their tongues?It was related by at-Tirmidhi, who said it was a good and sound Hadith.

Sahl al-Tustari or al-Tustar, born Abu Muhammed Sahl ibn 'Abd Allah (c818 C.E. (203 AH) -

c896 C.E. (283 AH)), was a Persian Muslim  scholar and early classical Sufi mystic.[1] He founded the

Salimiyah Muslim theological school, which was named after his disciple Muhammad ibn Salim.[2]

Tustari is most famous for his controversial claim that "I am the Proof of God for the created beings

and I am a proof for the saints (awliya) of my time"[1] and for his well-known Tafsir, a commentary on

and interpretation of the Qur'an.

Biography

Sahl Al-Tustari was born in the fortress town of Tustar (Arabic) or Shushtar (Persian) in Khūzestān

Province in what is now southwestern Iran.[1]

From an early age he led an ascetic life with frequent fasting and study of the Qur'an and Hadith, the

oral traditions, of the Prophet Muhammad. He practised repentence (tawbah) and, above all,

constant remembrance of God (dhikr). This eventually culminated in a direct and intimate rapport

with God with whom he considered himself a special friend and one of the spiritual elect.[1]

Tustari was under the direction of the Sufi saint Dhul-Nun al-Misri for a time, and Tustari in his turn

was one of the Sufi mystic and later martyr Mansur Al-Hallaj's early teachers.[3] In these early days

when the Sufis were becoming established mostly in Baghdad (the capital of modern Iraq), the most

notable Sufis of the time elsewhere were: Tustari in southwestern Iran, Al-Tirmidhi in Central Asia

and the Malamatiyya or "People of Blame".[4]

An Islamic scholar who commented on and interpreted the Qur'an, Tustari maintained that the

Qur'an "contained several levels of meaning", which included the outer or zahir and the inner or

batin. Another key idea that he unravelled was the meaning of the Prohet Muhammad's saying "I am

He and He is I, save that I am I, and He is He", explaining it "as a mystery of union and realization at

the center of the Saint's personality, called the sirr ('the secret'), or the heart, where existence joins

Being."[5] Tustari also "was the first to put" the Sufi exercise of remembrance of God, Dhikr, "on a firm

theoretical basis

[Tustari] maintained that ultimately [...] it became clear to the recollector that the true agent of recollection was not the believer engaged in recollection but God Himself, who commemorated Himself in the heart of the believer. This realisation of God's control over the heart led the believer to the state of complete trust in the Divine

Works

al-Tustari, Sahl ibn 'Abd Allah; Meri, Yousef (editor), Keeler, Annabel and Keeler, Ali

(translators) (Dec. 2009). Tafsir Al-Tustari: Great Commentaries of the Holy Qur'an. Fons

Vitae.ISBN 1891785192.

[edit]Sayings

"I am the Proof of God for the created beings and I am a proof for the saints (awliya) of my

time"[1]

Asked "What is food?" Tustari replied: "Food is contemplation of the Living One."[7]

"Whoever wakes up worrying about what he will eat -- shun him!"[8]

"If any one shuts his eye to God for a single moment, he will never be rightly guided all his

life long"[9]

[edit]See also

Dhul-Nun al-Misri

Mansur Al-Hallaj

Sufism

[edit]Notes

1. ^ a b c d e f Karamustafa, Ahmet T. (Professor) (2007). Sufism: The Formative Period. University of

California Press. pp. 38–43. ISBN 0520252691.Co-publisher: Edinburgh University Press.

2.  Staff. "Salimiyah (Muslim theological school)". Encyclopaedia Britannica (online). Retrieved 2009-06-

20.

3.  Mason, Herbert W. (1995). Al-Hallaj. RoutledgeCurzon. p. 83. ISBN 070070311X.

4.  Cornell, Vincent J. (2006). Voices of Islam, Volume 1: Voices of Tradition. Praeger Publishers.

pp. 254–255. ISBN 0275987329.

5.  Glasse, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc..

p. 393. ISBN 0742562964.

6.  Hovannisian, Richard G.; Sabagh, Georges (1998). The Persian presence in the Islamic

world. Cambridge University Press. p. 187. ISBN 0521591856.

7.  Shah, Idries (1983). Learning How to Learn: Psychology and Spirituality in the Sufi Way. Octagon

Press. p. 149. ISBN 0 900860 59 6. First published 1978. According to Idries Shah this refers to the

fact that "Sufi learning comes through nutrition."

8.  Jami, Al-Ghazzali and Hakim Sanai (1980). Four Sufi Classics: "Salaman and Absal", "Niche for

Lights", "Way of the Seeker" and "Abode of Spring". Octagon Press. p. 191.ISBN 0900860693.

9.  Nicholson, Reynold A. (2002). The Mystics of Islam. World Wisdom. p. 41. ISBN 0941532488.

[edit]References

Massignon, Louis; Mason, Herbert W (translator and editor). (1994). The passion of Al-

Hallaj: mystic and martyr of Islam. Princeton University Press. pp. 35–37. ISBN 0691019193.

Hovannisian, Richard G.; Sabagh, Georges (1998). The Persian presence in the Islamic

world. Cambridge University Press. pp. 187–188. ISBN 0521591856.

Glasse, Cyril (2008). The New Encyclopedia of Islam. Rowman & Littlefield Publishers, Inc.

pp. 393–394. ISBN 0742562964.

[edit]External links

The Tafsirs: Tafsir al-Tustari at Altafsir.com

This is an interesting talk delivered at MIT by University of Washington NELC

Assistant Professor Jonathan Brown on Hadith Collections and Criticism. Professor

Brown recently completed his Ph.D. at the University of Chicago where his studies

focused on the history of Islam, Islamic law, Qur’an and hadith, Islamic

historiography, and hermeneutic traditions in Islam. His dissertation is entitled “The

Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni

Hadith Canon.”

The lecture series was hosted by the MIT Muslim Students’ Assocation and held on

November 18, 2006.

The path is long but I hope we meet,

After the grave and the Day, in paradise in bliss upon a reclined seat.

A traveler traveling - travelled from shirk to tawheed,

If I'm remembered for anything - let it be the Mercy I seek. 

Jonathan Brown, Assistant Professor, joined NELC in Fall 2006 after recently completing his Ph.D. at the University of Chicago where his studies focused on the history of Islam, Islamic law, Qur’an and hadith, Islamic historiography, and hermeneutic traditions in Islam. His monograph, forthcoming from Brill, is titled "The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon." In the upcoming academic year Prof. Brown will offer a range of courses, including "Life of Prophet Muhammad," "Introduction to Islam," "Ritual and Legal Texts," "Trends in Contemporary Middle East," and "Historical Texts."

The Life of the Prophet MuhammadNEAR E & RELIG 433

Professor Jonathan Brown

Winter, 2008

 Mon. / Wed. 3:00-4:50 

Course Description:The Prophet Muhammad ranks among the most influential personages in world history.  His remarkable career initiated a religious movement that became the basis for a world civilization, and his life played a formative role in defining the faith, law and doctrine of Islam.  As the Danish cartoon controversy has demonstrated, however, Muhammad is not merely an historical actor.  For Muslims throughout the world today he remains a revered figure who embodies their ideals of piety and

morality.  In Islamic ritual and Muslim communal identification, Muhammad’s charismatic legacy represents the contact point between the divine and the earthly world as well as the centerpiece of what it means to be Muslim.This course will investigate two dimensions of Muhammad’s legacy.  It will provide students with a detailed exploration of Muhammad’s life and the context from which he emerged.  It will also discuss how Muhammad’s persona became an important touchstone for Muslim identity in Classical Islamic civilization (the 8th – 10th centuries) and will provide glimpses of the manner in which his life affects Muslims until today.  This course will also discuss the historical-critical issues crucial for studying the early Islamic period and the founding figures of religious movements in general.

Grading and Assignments:Evaluation for this course will depend on:

Class participation & 1 minute essays (10%) Paper (10-15) pages, due 9th week, rewrite/re-grade optional (30%) Midterm exam (30%) Final exam (30%)

Contacting Me: Office Hours: Tuesday 1:30-3 pm in Denny M-27 (right above the NELC office)Email: Brownj9@u.washington.eduPhone: 206-616-2390 (w) Textbooks:

Martin Lings, Muhammad (UW bookstore) Edgar Krentz, The Historical Critical Method (UW bookstore) Course packet at AVE Copies on University Ave. E-reserves accessed at http://faculty.washington.edu/brownj9/

Important Resources:

http://www.islamic-awareness.org/Quran/Text/Mss/index.html#el , a cite containing samples of early Qur’ānic manuscripts

Encyclopaedia of Islam, see both online and print editions

Topics and Assignments (due on date listed):

Week 11/7 Mon.                     Introduction to the topic of Muhammad1/9 Wed.                     Mecca and Muhammad’s Early CareerRead:  -Martin Lings, Muhammad, pgs. 1 – 69 (Intro through ‘Wonderment and Hope’)

Week 21/14 Mon.                   Persecution and the Flight to MedinaRead:  -Lings, Muhammad, pgs. 70 – 124 (‘Family Divisions’ through ‘Entry to Medina1/16 Wed.                   Establishing Islam in Medina and the Meccan WarsRead:  -Lings, Muhammad, pgs. 125 – 236 (‘Harmony and Discord’   through ‘After the Siege’)

Week 3

1/21 Mon.                   No Class – Martin Luther King Day

1/23 Wed.                   Life in Medina and Building AlliancesRead:  -Lings, Muhammad, pgs. 237 – 290 (‘Hypocrites’ through ‘Death and Promise of a Birth’)

Week 41/28 Mon:                   Victory: the Conquest of Mecca and the Last Days of the ProphetRead: -“The Farewell Pilgrimage,” The Life of Muhammad, pgs. 649-52 (packet).  - Lings, Muhammad, finish.1/30 Wed.                  Midterm Exam

Week 52/5 Mon.                    After the Prophet: Trial and Expansion in the Islamic CommunityRead:  -Donner, “Conquests of Islam” from   The Dictionary of the Middle Ages , (e-reserve)             - Donner, “Centralized Authority and Military Autonomy in the Early Islamic Conquests.”(e-reserve)            - Guillaume, The Life of Muhammad (packet), pgs. 212, 636-7, 648-9, 683-87.2/7 Wed.                     Pre-Islamic ArabiaRead:  -Hoyland, Arabia Before the Arabs, 85-138 (Economy and Society) (packet).-Kritzeck, Anthology of Islamic Literature, 54-62 (selected pre-Islamic poems) (packet).-Hawting, “ Haram and Hawta ,” pgs.41-5 6 (e-reserve)

Week 62/11 Mon.                   Pre-Islamic ArabiaRead:  -Hoyland, Arabia Before the Arabs, 139-166 (Religion). (photocopy) (packet).-Osman, “ Arab Converts to Christianity ,” pgs. 67-80 (e-reserve) -Ibn al-Kalbi, the Book of Idols (packet)2/13 Wed.               Pre-Islamic Near East: the Late Antique Period                        Read:  -Peter Brown,   The Rise of the Holy Man , pgs. 80-101 (e-reserve) -Robert Kirschner, “The Vocation of Holiness in Late Antiquity,” pgs. 105-24 (e-reserve)-  Kister, “A Booth like the Booth of Moses,” pgs. 150-55 (e-reserve)  

Week 72/18 Mon:                   No class – Presidents Day2/20 Wed.                   The Prophet in Classical Islam: Jesus and Moses?                        Read: - Guillame, The Life of Muhammad, pgs. 69-73 (packet)ammad Legend,” in-Josef Horovitz, “The Growth of the Muh The Life of Muhammad, ed. Uri Rubin, pgs. 269-278 (packet).

Week 8  2/25 Mon.  The Prophet in Classical Islam: Our Prophet?                        Read:  -C. Wiederhold, "Blasphemy against the Prophet Muhammad and His Companions," Journal of Semitic Studies 42, I (1997), 39-70 (packet).-Uri Rubin, “The Life of Muhammad and the Qur’an: the Case of Muhammad’s Hijra,” Jerusalem Studies in Arabic and Islam 28 (2003) 40-64 (packet).- Kister, “A Bag of Meat,” pgs. 267-75 (e-reserve)2/27 Wed.  Prophet in Classical Islam: Ritual/PracticeRead:  -Al-Busiri, al-Burdah (The Poem of the Cloak)  handout-Nawawi, Forty Hadith (packet)

Week 93/3 Mon.    Prophet in Islamic Thought: Source and SymbolRead:  - Ibn Arabi (d. 1240), The Bezels of Wisdom (Fusus al-hikam), "The Wisdom of Singularity in the Word of Muhammad," 1-11, 269-284 (packet).

- M. Sells, Early Islamic Mysticism (reserve), "The Mi'raj," 47-55 and "The Mi'raj of Bistami," 242-50 (packet).- E. Waugh, "Following the Beloved, Muhammad as Model in the Sufi Tradition," in F.E. Reynolds, ed., The Biographical Process: Studies in the history and Psychology of Religion, 63-85 (packet).3/5 Wed.  (Papers due)   Historical Critical Questions                        Read:  -Krentz, The Historical Critical Method, 33-77.                                    -Bart Ehrman, The New Testament, 201-7 (packet)-H. Motzki, ed., The Biography of Muhammad: The Issue of the Sources (Leiden: Brill, 2000), "Introduction," xi-xvi. ONE (packet).

Week 103/10 Mon.                   Historical Critical Questions                        Read:  Crone, Haggarism, intro. (reserve)                                    Hoyland, Seeing Islam as Others Saw It (packet))

Doctrina Jacobi: 55-58; John Bar Penkaye (wr. 687): 194-97 (top); Sebeos (wr. 660s): 124-32 (top); Zuqnin Chronicle: 409-14 Conclusions, 545-60

3/12 Wed.                   Review for Final Exam 3/20   2:30-4:20 FINAL EXAM in classroom

 

Academic Honesty

            In case of academic misconduct, such as copying homework or cheating on quizzes or exams, the offending student will be penalized in accordance with the policy of the College of Arts & Sciences: (http://depts.washington.edu/grading/issue1/honesty.htm ). Those students who allow others to copy their work will also be penalized.

 

Disability Accommodations

            If you would like to request academic accommodations due to a disability, please contact Disabled Student Services, 448 Schmitz, (206) 543-8924. If you have a letter from Disabled Student Services indicating you have a disability that requires academic accommodations, please present the letter to the professor so we can discuss the accommodations you might need for the class. Their website is:  (http://www.washington.edu/students/gencat/front/Disabled_Student.html ), in 448 Schmitz, or 206-543-8924 (V/TTY).

 

Syllabus

Introduction to IslamNEAR E / RELIG 211

Dr. Jonathan Brown

Winter 2010Tues/Thurs 3:00-4:50

KNE 220

Course Description:Islam is a world religion with approximately 1.3 billion adherents.  It has also served as the organizing theme of a world civilization, numerous massive empires and important geo-political resistance movements since the faith’s founding in seventh-century Arabia.  This class provides an introduction to the tenets, practice and historical development of the religion of Islam.  It also introduces students to the principal genres of scholarly and religious expression in Islamic civilization. 

Textbook for the course, available at UW Bookstore:

Daniel Brown, A New Introduction to Islam Reading on E-reserve https://eres.lib.washington.edu/eres/courseindex.aspx?

error=&page=search

Assignments and Evaluation: grades will be based on…

Midterm: 30% Final Exam: 35% Class Participation/Attendance in the Friday Discussion Sessions: 25% ‘1 minute’ essays in lectures (based on readings and lecture): 10%

 

Course Schedule and Assignments:The following assignments are due on the date listed and are for the Tues/Thurs. lectures only.  Assignments for the Friday discussion sections will be given in class on Tuesday.

Tues. 1/5 Introduction: Goals of the Course

Thurs. 1/7  The Near East and Arabia on the Eve of Islam

Read: Brown, Intro to Islam, 3-34.

Tues. 1/12 The Life of the Prophet Muhammad

Read: Brown, Intro to Islam, 69-96 (Life of Muhammad & Tradition Lit.) Selection from Ibn Ishaq’s Sira (e-reserve)

Thurs. 1/14 The Quran

Read: Brown, Intro to Islam, 53-68 (the Quran) Qur’an, selections: Surat al-Najm, Surat al-Anfal, Surat al-Ahzab, Surat al-Duha, Surat al-

Mudaththir (e-reserve) (nb: surat means ‘chapter’) Muqatil b. Sulayman and Ibn Kathir (Quranic Commentaries) (e-reserve)

Tues. 1/19  Islamic Conquests and Integration into the Near East

Read: Brown, Intro to Islam, 35-50 (Religion of Empire) Selection from al-Tabari’s History 15: 18-24; 29:3-5 (e-reserve)

Thurs. 1/21 Film: Inside the Quran

Tues. 1/26  The Islamic State and the Rise of Sectarianism

Read: Brown, Intro to Islam, 99-115 (The Caliphate) Read Herodotus (e-reserve)

Thurs. 1/28 Shiism

‘The Martyrdom of al-Husayn’ (e-reserve 139-44) ‘Treatise on the Occultation of the Hidden Imam (e-reserve)

Tues. 2/2  Hadith, Transmission and the Idiom of Islamic Law.

Read: Brown, Intro to Islam, 116-134 (Islamic Law) Selection from al-Shafi’i’s Risala (e-reserve)

Thurs. 2/4  Midterm 

Tues. 2/9  Islamic Theology, Philosophy

Read: Brown, Intro to Islam, 135-153 (Islamic Theology and Philsophy) Basri and Qudama (e-reserve): ‘The Letter of al-Hasan al-Basri on Free Will,’ ‘The Creed of

Ibn Qudama’

Thurs. 2/11  Sufism and Popular Islam

Read: Brown, Intro Islam, 154-74 (Sufism) ‘Sufi Prayers and Catechisms’ (e-reserve pgs. 164-66)

Tues. 2/16 Islam in the Middle Period

Read: Brown, Intro to Islam, 177-190 (Turks, Crusaders and Mongols) God’s Unruly Friends (e-reserve)

Thurs. 2/18  Islam in World Civilization: Gunpowder Empires and Revival and Reform

Read: Brown, Intro to Islam, 190-206 (Encounter with the West) Busbeq’s letter (e-reserve)

Tues. 2/23  Islamic Art and Spirituality

Read: Seyyed H. Nasr, Islamic Art and Spirituality, (e-reserve), 3-59.

Thurs 2/25:  Islam and Modernity

Read: Brown, Intro to Islam, 207-233 (Last chapter and epilogue) Keddie, An Islamic Response to Imperialism, 36-45 (e-reserve)

Tues. 3/2  The Question of Jihad

Selection from Reuven Firestone, Jihad pg. 47-97 (e-reserve) Writings of Osama b. Laden, in Messages to the World (e-reserve)

Thurs. 3/4 Movie: Divorce Iranian Style

Tues. 3/9 Gender and Islam

Chapters on Birth Control and Divorce, (e-reserve) 108-10, 113-15 Amina Wadud, “Qur’an and Woman,” Liberal Islam (1998), pp. 127-138;

Thurs. 3/11 Conclusion and Review

Thurs. 3/18  Thursday, 430-620 pm, KNE 220  Final Exam

 

Administrative Issues and Grading:

This class is conducted by the professor and two teaching assistants, who will be responsible for the Friday discussion sessions and grading.

Questions concerning grading should be addressed to the TA’s, with any unresolved questions addressed to the professor.

 

Contact Information:

Dr. Jonathan Brown

Email: brownj9@uw.edu Phone: 206-616-2390 Office Hours: Thursday 10-11:30 am in M-27 on the second floor of Denny above the Near

Eastern Languages and Civilizations Office

Deena Faruqi, Teaching Assistant

taji83@u.washington.edu Office Hours: Thursday 10:30 -12, or by appointment, Art 339

Miloud Amin Tais, Teaching Assistant

mtais2@u.washington.edu

Office Hours: Monday 2-3pm, or by appointment, Art 339

 

Bو@وي Iمام الن Bة لإل Bو@وي @ارM الن ...األذPك."Iه@ارB Pل والن Bي BةI في الل ب @ح@ ت PسMالم Iار@ ذPك

@ PخIيصI الدB@عو@اتI واأل @ل @ارI في ت ي Pخ@ ع@ارM األ Iو@ش Iار Pر@ ب

@ @ةM األ Pي ل Iو "ح@  أ

كتاب متخصص في بيان هدي النبي ـ صلى الله عليه وسلم ـ في المواقف واألحوال المختلفة، كما أنه يمتاز باإلحاطة واعتماده على الصحيح من األحاديث

The Most Beautiful Names 

Compiled by Sheikh Tosun Bayrakal-Jerrahi al-Halveti

Excerpt

"There is hardly a book which sums up so succinctly the explanations that every Muslim and even non-Muslims would like to know." -- Syed Ali Ashraf, Director General, the Islamic Academy, Cambridge.

Here is a contemporary presentation of the ninety-nine names of God according to the Islamic Sufi tradition. Compiled from the original Arabic and Turkish text of Al-Ghazzali, Ibn 'Arabi, Djili, and Abdulkadir Geylani, among others, this is the most extensive presentation available to readers in any Western language.

Tosun Bayrak is a shaikh of the Helveti-Jerrahi order residing near the Jerrahi Order of America mosque in Spring Valley, New York. He is also the author of Inspirations: On the Path of Blame, and co-translator of Ibn Arabi's What the Seeker Needs, both published by Threshold, as well as a number of other volumes of classics in the literature of Sufism.

164 pages     5-1/2x8-1/2" Paperback     ISBN 0-939660-10-5     

 Al-Wahhab

He is the donor of all, without conditions, without limits, without asking any benefit or return, giving everything to everyone, everywhere, always. He gives money to the poor, health to the sick, children to those who are barren, freedom to the trapped, knowledge to the ignorant.

From the smallest necessity to the greatest fortune, He is the creator of

everything -- of the one who is in need, his needs, and the satisfaction of his needs. If al-Wahhab were not such a giver, no one would receive anything, ever.

When al-Wahhab gives to you, no one can prevent that good from coming to you. And when He gives to someone else, no force in the world could divert that good to you.

Allah has created a creation of donors who give without expecting return. But because they are not the creators of the things given through their hands, they are but signs of Allah's attribute of al-Wahhab. A man, like a tree, can give only so much to so few, for a limited time only. The ones who receive from them love them and are thankful to them. How much thanks, then, is due to the one who gives infinitely to all His creation?

A man gives, but is in need of a response, at least of recognition or thankfulness from the recipient. Above all, he needs to receive the thing in order to give it. A tree which gives fruit, a goat which gives milk, need care, water, food.

Allah needs nothing, so His is the true gift.

 Al-Fattah

He is the Opener and the Solver, the Easer of all that is locked, tied and hardened. There are things that are closed to one. There are states and problems that are tied in a knot. There are hardened things that one cannot see through and pass through. Some are material things: professions, jobs, gains, possessions, placed, friends that are unavailable to one. There are also hearts tied in a knot with sadness, minds tied up in doubts or questions they are unable to answer.

Allah al-Fattah opens them all. There is nothing unavailable to the beloved servant of Allah, for whom al-Fattah opens all gates. No force can keep those doors locked. But if Allah does not open the doors of His blessings, no force can make those doors open. He has the key to the treasure of sacred secrets that is the heart of man, Allah's very own house.

Stand at the gate of Allah's mercy, and knock on the door of al-Fattah. He certainly will open it sooner or later. Pray and want things from Allah unceasingly, always. You are poor, He is Rich. You are in need, He is the

Satisfier of needs. You are in the dark, He is the Light. If Allah wills you will seeal-Wahhab when he opens the door.

You, yourself, open your doors of mercy and generosity, help those who are weaker than you so that you will be saved from the tyranny of those who are stronger than you. Help the ones who are fallen, so that you will be helped when you fall. Above all, do not hurt anyone, because that is the key which locks the doors mercy and blessings.

Kitab al-Aghani [Arab.,=book of songs], collection of poems in many volumes compiled by Abu al-Faraj Ali of Esfahan . It contains poems from the oldest epoch of Arabic literature down to the 9th cent. The poems were put to music, but the musical signs are no longer readable. Because of the accompanying biographical annotations on the authors and composers, the work is an important historical source.

"Kitab al-Aghani." The Columbia Encyclopedia, Sixth Edition. 2008.Encyclopedia.com. (May 21, 2010). http://www.encyclopedia.com/doc/1E1-KitabalA.html

Quellenuntersuchungen zu den "Maqatil at-Talibiyyin" des Abu l-Farag al-Isfahani (gest. 356/967): Ein Beitrag zur Problematik der mundlichen und schriftlichen Uberlieferung in der mittelalterlichen arabischen Literatur.

The Journal of the American Oriental Society   | October 1, 1992 | Leder, Stefan | Copyright

The case deserves to be defended against its advocate. Although it may not be obvious, the study of classical Arabic literature cannot dispense with research into the sources used by the authors of the works preserved. This is not just an obligatory exercise in response to the constitutional principles of literary history, but it is vital to our understanding of the text and the culture in which it was born. However, the task demands extensive reading--difficult to achieve in this field--because one of the main tools is the study of the corresponding and variant texts, and asks for …

Al-Lubab fi Sharh Al-KitabBy     Sheikh Abdul Ghani Al-Ghunaimi Al-Midani      Tahqiq By Abdul Majeed Tu’ma Halabi    2 x  Hardback  Volumes      Large (2 x 384 pp= 768 ppPublisher:               Dar Al-Ma’refah     Beirut, Lebanon 

Commentary on the famous Mukhtasar al-Quduri Fi Fiqh Hanafiyyah (Arabic Only) [By

al-Shaykh 'Abd al-Ghanī Dimashqī al-Maydānī al-Hanafī was a 10th century Hanafi jurist from Damascus (دمشق).He penned a four volume commentary on the famous Mukhtasar of al-Quduri titled al-Lubāb – the full name of which is al-Lubāb fī Sharh al-Kitāb 'alá al-Mukhtasar al-Mushtahir bi-Ism "al-Kitāb" alladhī sannafahu Abū al-Husayn Ahmad ibn Muhammad al-Qudūrī al-Baghdādī al-Hanafī. He died in the year 428 of the Hijra calendar

The Sacred Hadith ProjectBy: Dr. Ahmad Shafaat

PART I: THE SUNNAH AND THE HADITH IN THE LIGHT OF THE QUR’AN

Chapter 1The Qur’anic Usage of the Words “Sunnah” and “Hadith”  

In the Qur'an "sunnah" means an example that is set either by what someone does or by what is done to someone. The Qur'an does not use the word in the sense that it has now come to acquire in Islamic parlance. In almost all of its Qur'anic usages the word involves divine punishment and not the practice established by the Prophet for his followers. Thus in 8:38, 15:13, 18:55, and 35:43 we read of "sunnah of people in the past". The context shows that this does not mean what the past nations used to do but what was done to them by God as a punishment. In 17:77 there is a reference to "sunnah of those messengers whom We sent before you (O Muhammad)" but this does not mean the practice of the messengers but the practice of God in punishing those who persecute the messengers. In 17:77, 33:62, 35:43, 48:23 we read of "sunnah of God" and the reference is to God's unchanging practice of punishing the transgressors or disbelievers. In 3:137 the pluralsunan is used absolutely: "There have passed before you, sunan. So travel on the earth and see how was the end of those who rejected (the truth)." The meaning is once again "past examples of divine punishment". The plural is again used in 4:26: "God would explain to you and show you sunan of those before you...". This is usually translated in a positive sense by something like: "guide you to the ways of the righteous people before you," where righteous is added in the translation. But in view of other uses of the word it should be understood as the negative examples God made of the past people. At the very least such a negative sense should not be excluded and we should translate simply as: show you by the examples of those before you, where examples can be both good and bad. This would better explain why in this verse and the verses following it there is a mention of God's mercy and forgiveness "to you". The meaning would be: by explaining various matters and showing the examples of the past people God desires that you would not follow those who would make you deviate far from the right way and thus enable you to avoid the punishment that was the lot of the deviants and instead receive his mercy.

The one remaining use of "sunnah" in the Qur'an is 33:38: "There is no reproach for the Prophet in what God ordained for him – sunnah of God concerning those who passed away of old; and the command of God is a destiny assured." Here the "sunnah" is not the conduct or practice of the Prophet but rather the practice of God

Thus the Qur'an never talks of the sunnah of the Prophet Muhammad or of any other prophet in the traditional sense of the word. In almost all, if not all the Qur'anic passages where the word sunnah is used it signifies God's way or system of dealing with the disbelievers.

To appreciate fully this Qur'anic usage we need to remember the use of the word "sunnah" in the Arab society at the time of the Qur'anic revelation and before. In that society the word referred to the customs, ancestral traditions, etc. by which the people ordered their affairs. Since there was no developed system of law and its enforcement, there were appeals only to this custom to settle any disputes etc. In response to the Qur'anic message the pagan Arabs often said that they are going to continue to follow the way of their forefathers. The Qur'an is telling the pagan Arabs (and of course to all other people with similar attitude): you say that you have asunnah from which you do not want to depart. Well, then God also has a sunnah which he does not change and His sunnah is that He punishes severely those who reject his guidance. When in the Qur'an the pagans say that they are going to stay on the path of their forefathers (5:104, 10:78, 31:21, 43:22-23) they do not use the word "sunnah" but still when the Qur'an referred to the sunnah of God in punishing the transgressors its first Arab hearers would have made the connection and received a powerful message.

It is of interest here to mention also the word bid`ah, meaning innovation. For the pagan Arabs it meant creating a way different from the customary way. From a Qur'anic point of view, however, many of the customary ways are bid`ah because they are deviations from the way established by God, the way of the true nature (fitrah) of humankind as manifested by the messengers of God (30:30). One such bid`ah for example is the Christian monasticism (57:27, where the verb bada`a is used to describe the innovation). Because the way of the true fitrah is as old as human beings, this way is shown by all the messengers of God. Therefore a new messenger does not innovate a path different from the one followed and shown by earlier messengers. This is the idea that the Qur'an expresses in 46:9: "Say! I am not bid`an among the messengers" which can be understood in one or both of the following two ways:

1. I am not the first human being to have been raised as the messenger of God;

2. I am not someone introducing a bid`ah by departing from the way common to all the messengers of God.

Turning to the word hadith, this is used in the Qur'an to mean `an event or its report', `story', or 'a conversation or its subject', 'a statement' (4:42, 78, 87, 140, 7:68, 12:6, 21, 101, 111, 23:44, 34:19, 45:6, 52:59, 56:81, 66:2, 68:44, 77:50, 88:1). It can be used of the Qur'an (18:6, 39: 23 etc), of the conversation of people (33:53), of misleading vain talk (31:6), of the stories of prophets like Abraham or Moses (51:24, 79:15) and of stories of past peoples (23:44, 85:17).

We need now to ask how far the Qur'anic usage of sunnah and hadith correspond to the meaning of the words as they have commonly come to acquire in Islamic tradition. 

It is completely false to say, as some Qur`an-only people do, that the Qur'an rejects all hadith except the Qur'an. To the contrary, in 51:24, 79:15, 23:44, 85:17, the Qur'an refers to the revelatory and sacred ahadith of prophets and peoples as they circulated before the Qur'an. This Qur'anic usage is perfectly consistent with the use of the term to refer to a reported statement or action of the Prophet Muhammad, although admittedly the Qur'an does not use the word in specific reference to him.

The same is difficult to say about "sunnah", since the Qur'anic usage of the word is mostly in reference to divine punishment and not in the sense of practices established by the

prophets for their followers. Of course the Arabic language allows the word sunnah to be used in this latter sense. But the Qur'an does not contain such a meaning. It is possible that the word entered Islamic parlance from the pre-Islamic terminology duly modified in the light of Islam: sunnah as the customary practice established in the society by some ancestors was changed to sunnah as customary practice established by the Prophet. If so, there would be a distinct possibility that some of the attitudes toward sunnah that went with the pre-Islamic usage of the term, if not also some of the specific practices of that time, might have entered Islam.

In the light of the above considerations should we discard the use of the word sunnah? This is extremely difficult and for that very reason inadvisable. We can continue to use the word but with the awareness that the word is not derived from the Qur'an and consequently might have imported into our tradition some undesirable attitudes and practices.

The fact that the Qur'an does not talk about the sunnah or hadith of the Prophet much less say that it is a source of guidance is used by the Qur`an-only people in support of their views. But more important than the terminology are the ideas that are conveyed. We therefore need to go beyond the usage of the words sunnah andhadith and see whether the Qur'an contains the ideas that are meant to be conveyed by these words. That is, we need to see whether in the Qur'an the mission of the Prophet was to simply deliver the Qur'anic verses or whether his own practice and words also were part and parcel of his message and mission. This is what we now proceed to do in the next couple of chapters.

Ra'fatul Bari| Commentary of Sahih Al-BukhariSharh Sahih Bukhari in English Commentary of Sahih Bukhari From Fath al Bari, Kashf al Bari and other Works of

Reputed scholars 

Hardback 3 Volumes 1474 Pages 

Dr Rafiq Ahmad 

Adam Publishers & Distributors

Includes a Lengthy Discussion of the Sciences of Hadith:The knowledge of hadith, including the

classification of hadith, the history of the compilation of hadith and the lives of great muhadditheen.

followed by English Commentary of the first 570 hadiths of Sahih al-Bukhari from The Books of:

Revelation

 Faith

 Knowledge

 Ablution

 Obligatory Ablution

 Menstruation and

Tayammum.

The author has collected the comments of learned scholars of hadith. He has mainly consulted the

following books.

Fath al-Bari by Hafiz Ibn Hajar Asqalani rahimahullah

Idah al-Bukhari by Maulana Syed Fakhr ad-Deen Ahmad Sahib

Fadhl al-Bari by Maulana Ahmad Bijnori sahib

Kashf al-Bari by Allamah Muhammad Uthman Ghani sahib

Nasr al-Bari by Allamah Muhammad Uthman Sahib

Fadhl al-Bari By Hadhrat Maulana Maseehullah Khan sahib

Anwar al-Bari By Allamah Anwar Shah Kashmiri. 

The author, Dr. Rafiq Ahmad is a leading E.N.T & Head and Neck surgeon. He is a student of the

renowned Sufi Shaykh, Mawlana Masih Allah Khan Jalalabadi. and the founder of of the Institute of

Islamic Research,  Darul Uloom Ilaahiyah, Soura Srinagar, Kashmir India. He has authored a number

of book on the Islamic Sciences. 

Read Excerpts

Preface to second edition

Kitabul Wahy - Chapter 1 (Hadith 1 - 6)

Kitabul Imaan - Chapter 1 - 8 (Hadith 7 - 14)

Kitabul Imaan - Chapter 9 - 22 (Hadith 15 - 29)

Kitabul Imaan - Chapter 23 - 34 (Hadith 30 - 44)

Kitabul Imaan - Chapter 35 - 43 (Hadith 45 - 57)

All praises to Allah Subhanahu Wa Ta'ala for His Mercy and munificence which made it possible for

this worthless creature to compile some fundamentals about the sayings of the greatest man ever

in the history of mankind, Hadhrat Muhammad (Sallallahu Alaihi Wasallam). May Allah shower His

countless Durood and Salaam upon His beloved Prophet (Sallallahu Alaihi Wasallam) and accept

this humble work and make it a means of Magfirat for me.

The feedback and response I received for the first edition and also the popularity this book earned

in a very short span of time encouraged us to go for the second edition so soon. There were also

some spelling mistakes and lacunae in proof reading in the first edition, which we have tried to

rectify in this edition.

I must thank to Mr. Syed Sajid Sahib of Adam Publishers, New Delhi for publishing this book and

also his endeavour to make it available in countries like USA, UK, South Africa and other parts of

the globe.

I am thankful to my dear Sameem Husain for untiring pains he took to proofread this edition. I must

not fail to thank Mr. Nisar Ahmad also for his help.

May Allah constantly elevate the rank of my spiritual mentor and guide Maseeh-ul-Ummat Mawlana

Maseeh-Ullah Khan Sahib Jalalabadi (RA), the special Khalifah of great reformer (Mujaddid) of

recent times, Hadhrat Hakeem-ul-Ummat Mawlana Ashraf Ali Thavi (RA). Whatever this worthless

creature has, is only due to his guidance and Dua.

 

Dr. Rafiq Ahmad,

Ucapan Ketua Pembangkang di Dewan Rakyat Rakyat

Kedudukan Ekonomi Malaysia: Lima Pertikaian”Rabu, 17 Mac 2010

PERDANA Menteri Dato’ Seri Najib Tun Razak telah mengumumkan prospek ekonomi yang baik

bagi Malaysia, malah mengisytiharkan bahawa “episod yang terburuk telah berlalu”.

Walaupun ekonomi negara berkembang kembali bagi suku keempat 2009, sebenarnya secara

perbandingan Malaysia masih lagi ketinggalan berbanding negara-negara lain di rantau ini. Ini

menimbulkan persoalan serius mengenai hala tuju ekonomi negara; terutamanya bersabit

kemampuan kita mengangkat ekonomi menjadi ekonomi bernilai tinggi.

Pada masa yang sama, terlalu banyak slogan dan permainan media yang menumpukan

kepada persoalan menaiktaraf ekonomi bernilai tinggi; sehinggakan seolah-olah kita telah

mengenepikan isu-isu pokok ekonomi Malaysia bersabit keadilan sosial; sedangkan apa-apa

agenda pembangunan ekonomi tidak boleh melupakan persoalan keadilan sosial.

Malaysia masih lagi gagal untuk menghapuskan kemiskinan (apatah lagi kemiskinan tegar).

Statistik terkini yang disiarkan secara rasmi oleh EPU menunjukkan kadar kemiskinan antara

tahun 1990 hingga 2007, seperti berikut:

Usaha kita untuk membasmi kemiskinan tidaklah mendatangkan hasil yang membanggakan.

Mengikut Laporan Pembangunan Kemanusiaan 2009 oleh PBB, Malaysia menduduki tempat 66

dari segi persamaan ekonomi, yang diukur melalui gini coeeficient. Kita ditinggalkan oleh

negara-negara seperti Singapura (kedudukan 23), Hong Kong (kedudukan 24), Korea Selatan

(kedudukan 26), Brunei (kedudukan 30) dan Cuba (kedudukan 51).

Walaupun pelbagai program telah dilancarkan sejak Merdeka, kita masih belum berjaya

menghapuskan kemiskinian. Malah, kadang-kadang di bawah Barisan Nasional, kadar

kemiskinan sebenarnya meningkat walaupun ekonomi negara sedang berkembang.

Antara tahun 1990 dan 1997, kita berjaya mengurangkan kadar kemiskinan sebanyak 63%

(diukur berdasarkan peratus jumlah keluarga di bawah paras kemiskinan, berbanding jumlah

isi rumah di seluruh negara). Kemudian, kadar kemiskinan sebenarnya meningkat sebanyak

39% di antara 1997 dan 1999.

Kalau peningkatan ini disalahkan kepada krisis ekonomi 1997, bagaimana pulak peningkatan

kadar kemiskinan di antara tahun 2002 dan 2004 – kerana ini adalah zaman kemakmuran BN

apabila wang negara banyak dibelanjakan dan disalurkan kepada ekonomi kita melalui

pelbagai projek? Benarlah rintihan rakyat selama ini, yang mendapat manfaat hanyalah kroni

sedangkan rakyat dhaif terus sengsara.

Di antara tahun 2004 dan 2007, kerajaan hanya berjaya mengurangkan kadar kemiskinan

sebanyak 37% sahaja; jauh lebih rendah berbanding kadar 60% yang dicapai pada dekad 90an

dahulu. Pada kadar hanya 37% ini, kita musykil sama ada Malaysia akan berjaya membasmi

kemiskinan pada masa akan datang.

Jika diteliti dengan lebih dekat, kita juga akan mendapati bahawa ketidaksaksamaan ekonomi

di antara kumpulan yang berbeza sebenarnya lebih membimbangkan, terutamanya di

kalangan masyarakat Bumiputra Sabah dan Sarawak. Mereka kekal sebagai kumpulan yang

paling miskin, walaupun sebahagian besar sumber kekayaan negara datangnya dari Sabah

dan Sarawak.

Mengambil kira perkara-perkara ini, saya benar-benar percaya bahawa amanah memimpin

ekonomi kita ke arah pembangunan menyeluruh; berdasarkan prinsip kesaksamaan dan

keadilan sosial – adalah tugas yang terlalu berat buat kerajaan sedia ada, terutamanya

berdasarkan rekod mereka setakat ini.

Oleh itu, ucapan saya pada hari ini akan memberi fokus kepada lima isu ekonomi yang

bertentangan dengan pengakuan PM bahawa “segala-galanya adalah baik”.

Lima isu ekonomi ini adalah peringatan penting kepada kita, betapa besarnya tugas reformasi

dan mengubah cara pentadbiran ekonomi negara yang diperlukan, sekiranya kita ingin

menaiktaraf ekonomi menjadi ekonomi bernilai tinggi dan pada masa yang sama,

mempastikan kemakmuran diagihkan secara saksama kepada semua.

————-

Pertikaian Pertama:

KEBERGANTUNGAKEPADA HASIL MINYAK DAN PERBELANJAAN KERAJAAN YANG

TERLALU BESAR SEHINGGA MEWUJUDKAN JURANG PELABURAN KERAJAAN-SWASTA

Malaysia hanya mengamalkan satu dasar ekonomi sejak 1998 iaitu membelanjakan wang

rakyat melalui projek-projek besar untuk menghidupkan ekonomi, sedangkan pada

kebiasaannya langkah ini hanyalah langkah sementara yang digunapakai dalam keadaan

tertentu sahaja.

Berikut adalah peratus defisit belanjawan berbanding KDNK:

Kebergantungan kepada hasil minyak (seterusnya jalan mudah menggunakan wang

PETRONAS walaupun keuntungannya tidak lagi boleh menampung permintaan kerajaan)

sebenarnya sangat membimbangkan, seperti berikut:

Bagi tahun berakhir 31 Disember 2007 dan 31 Disember 2008, PETRONAS menyumbang

sebanyak 36.8% dan 44.9% kepada jumlah keseluruhan pendapatan kerajaan. Jika diambil kira

hasil cukai dan duti dari syarikat minyak yang lain, Malaysia sebenarnya bergantung lebih 50%

kepada hasil minyak semata-mata.

Walaupun pendapatan dari PETRONAS sangat lumayan dalam tahun 2007 dan 2008, kerajaan

terus berbelanja dengan boros dan mencatatkan defisit belanjawan.

Kesan yang tidak dirancang akibat dasar tidak bertanggungjawab yang membelanjakan wang

rakyat sejak 1998 ini; adalah wujudnya jurang di antara pelaburan swasta dan pelaburan

kerajaan yang semakin membesar.

Ini menimbulkan keraguan sama ada kerajaan mampu meneruskan pendekatan ini yang

melonjakkan pertumbuhan ekonomi dengan berbelanja secara besar-besaran; terutamanya

apabila hasil minyak semakin berkurangan.

Di dalam satu kajian oleh Prof KS Jomo (diterbitkan dalam Disember 2009), sejak tahun 2000

perbelanjaan awam telah menjadi enjin pertumbuhan utama negara; mengatasi pelaburan

swasta:

Kejatuhan mendadak pelaburan swasta akan terus menggugat apa-apa langkah untuk

menaiktaraf ekonomi negara menjadi bernilai tinggi. Dengan hanya pertumbuhan sekadar 1%

di antara 2000 dan 2006, pelaburan swasta (tanpa mengambil kira inflasi) sebanyak RM33

bilion dalam tahun 2006 sebenarnya adalah lebih rendah dari pelaburan swasta dalam tahun

1991.

Apatah lagi, kadar perbelanjaan awam seperti ini tidak dapat diteruskan kerana negara sudah

tidak mampu.

Apa-apa model ekonomi baru yang hendak diperkenalkan mestilah menyelesaikan jurang di

antara pelaburan awam dan pelaburan swasta ini.

Pakatan Rakyat secara konsisten menegaskan bahawa negara memerlukan perubahan dan

reformasi yang menyeluruh ke atas kerangka dasar ekonomi; lebih-lebih lagi melihatkan

kedudukan berat sebelah di antara pelaburan awam dan swasta yang ada sekarang.

————-

Pertikaian Kedua:

ALIRAN WANG KELUAR

Seorang ahli ekonomi dari UBS, Jon Anderson mengejutkan pasaran dan dunia kewangan

apabila beliau mendedahkan keadaan sebenar aliran wang keluar dari Malaysia pada tahun

2009. Pada kemuncaknya, aliran wang keluar mencecah kadar 44% dari KDNK negara.

Walaupun perkara ini amat membimbangkan, kerajaan hanya berdolak dalih dengan

mendakwa aliran keluar sedemikian rupa adalah bukti keupayaan syarikat berkaitan kerajaan

(GLC) melabur di luar negara. Pada kemuncaknya, dianggarkan RM355 billion wang mengalir

keluar dari negara ini.

Memang kita akui GLC kita lebih agresif akhir-akhir ini untuk melabur di luar negara, tetapi

jumlah besar aliran wang keluar membayangkan sebahagian besarnya adalah disebabkan oleh

pelabur-pelabur menarik keluar portfolio pelaburan mereka dari negara ini.

Pada masa yang sama, fenomena yang mana GLC kita lebih berminat membuat pelaburan

tambahan di luar negara berbanding memperbesarkan operasi atau melabur lebih lagi di

dalam negara; seolah-olah memberi gambaran bahawa mereka juga tidak mempunyai

keyakinan dengan ekonomi Malaysia.

Kedua-dua perkara ini; iaitu penarikan portfolio pelaburan dari Malaysia dan GLC melabur ke

luar negara – adalah bukti sentimen pasaran dan pelabur yang berbaur dan masuh belum

yakin dengan prospek ekonomi negara di masa terdekat.

Ini berkait rapat dengan masalah imej Malaysia yang terus mendapat publisiti buruk di mata

antarabangsa; oleh kerana kegagalan kerajaan menangani isu-isu terkini dengan baik. Isu-isu

seperti isu “Allah”, kehilangan enjin jet, kapal selam yang tidak boleh menyelam dan pelbagai

lagi – menjadikan Malaysia bahan ketawa di mata antarabangsa. Jika ini berterusan, ia akan

menjadikan Malaysia negara yang berisiko, seperti mana yang dilaporkan oleh sebuah

perunding risiko antarabangsa yang berpusat di Hong Kong iaitu Political & Economic Risk

Consultancy (PERC).

Dalam laporan terkininya, PERC menegaskan bahawa imej yang diberikan oleh kerajaan

Malaysia dari segi cara menangani pelbagai isu akhir-akhir ini, seolah-olah memberi gambaran

negara ini menjadi semakin tidak stabil. Menurut PERC, tidak ada negara Asia lain yang

mendapat publisiti antarabangsa yang lebih buruk dari Malaysia.

Kerajaan perlu sedar bahawa pendekatan fiskal dan ekonomi semata-mata adalah tidak

mencukupi untuk mengatasi masalah aliran wang keluar ini; terutamanya apabila ia

disebabkan oleh imej kerajaan yang buruk. Masalah ini memerlukan penyelesaian politik juga –

hanya dengan ketelusan, keikhlasan, keadilan dan komitmen kepada reformasi dan

perubahan, kita dapat mengembalikan keyakinan masyarakat antarabangsa kepada ekonomi

kita.

—————

Pertikaian Ketiga:

PELABURAN KAPITAL BARU YANG MERUDUM DAN PERTUMBUHAN TAMBAH NILAI

SEKTOR PERKILANGAN YANG MEROSOT

Sektor perkilangan terus menjadi penyumbang terbesar kepada KDNK sehingga kini. Untuk

menaiktaraf menjadi ekonomi bernilai tinggi, kita perlukan asas sektor perkilangan yang baik,

rancak dan berkembang. Hanya apabila kita mempunya sektor perkilangan sebegini, barulah

kita boleh suntik penyelidiakan dan pembangunan (R&D) dan inovasi kepada produk

perkilangan kita, yang menjadi tunjang utama usaha menaiktaraf ekonomi bernilai tinggi.

Satu laporan oleh ISIS dan UM menunjukkan prospek yang gelap bagi sektor perkilangan kita.

Sektor perkilangan telah menunjukkan pertumbuhan yang kian merosot dari segi pertumbuhan

nilai tambah; seperti berikut:

Mengambil kira penguncupan permintaan eksport terhadap barangan kota dalam tahun 2008

dan 2009, kami menganggarkan penurunan mendadak bagi pertumbuhan nilai tambah

perkilangan, bagi tempoh 5 tahun antara 2005 dan 2010. Sekiranya keadaan ini tidak

dibendung, menjelang tempoh 2010 hingga 2015, adalah tidak mustahil sektor perkilangan

kita mula menguncup dari segi nilai tambahnya.

Ini adalah satu keadaan Pak Pandir yang merisaukan kita – sedang kerajaan bercakap

mengenai menaiktaraf ekonomi menjadi bernilai tinggi, sektor asas ekonomi negara kita yang

sepatutnya menjadi tunjang usaha menaiktaraf ekonomi ini sedang mengalami kemerosotan

mendadak. Akibatnya, kerajaan terpaksa berdepan dengan dua cabaran getir – cuba

merancakkan kembali sektor perkilangan dan pada masa yang sama menaiktaraf keupayaan

R&D dan aplikasi teknikal bagi sektor ini; dua cabaran yang kami yakin tidak akan dapat

ditangani oleh kerajaan.

Walau bagaimana pun, ini bukanlah satu perkara uang mengejutkan memandangkan

merosotnya pelaburan kapital baru ke dalam sektor perkilangan. Laporan terkini MIDA

menunjukkan pelaburan baru seperti berikut:

Jika pelaburan kapital baru terus merudum seperti ini – sama ada disebabkan oleh kegagalan

kerajaan menarik pelabur asing atau kerana ekonomi Malaysia sudah tidak menarik bagi

pekilang sedia ada – usaha menariktaraf ekonomi menjadi bernilai tinggi adalah tidak lebih

dari slogan semata-mata.

———–

Pertikaian Keempat:

PEMBANGUNAN MANUSIA YANG TERKEBELAKANG TIDAK AKAN MAMPU MENAMPU

LIBERALISASI EKONOMI

Laporan UNDP oleh Kamal Malhotra (Penasihat Kanan) yang diterbitkan dalam tahun 2008,

menyimpulkan bahawa prasyarat untuk menentukan sesebuah negara mendapat manfaat dari

liberalisasi ekonomi atau tidak; adalah tahap pembangunan manusia. Hanya apabila tahap

pembangunan manusia berada di satu peringkat, barulah negara itu mendapat manfaat dari

peluang yang dibawa oleh liberalisasi perdagangan; dan pada masa yang sama menangani

dengan baik kesan sampingan liberalisasi.

Berdasarkan data UNESCO dan MOSTI, pada tahap sekarang dan perkembangan semasa,

Malaysia sudah tentu tidak akan dapat mencapai ekonomi bernilai tinggi. Ia juga dijangka tidak

akan mendapat manfaat ekonomi yang sewajarnya dari langkah-langkah liberalisasi kerajaan,

akibat tahap pembangunan manusia yang terkebelakang, seperti berikut:

Kecuali satu langkah drastik diambil oleh kerajaan untuk mengalih fokus dan menambaik

pengagihan bantuan kewangan kepada program R&D; bukan sahaja Malaysia patut melupakan

impian mencapai ekonomi bernilai tinggi, kita juga dikhuatiri mendapat kesan negatif dari

liberalisasi kerajaan.

Oleh itu, pendekatan melepaskan batuk ditangga yang diambil kerajaan sekarang dalam

mempercepatkan proses R&D, terutamanya kajian asas (bukan semata-mata kajian aplikasi)

perlu diubah dan satu program R&D negara yang lebih menyeluruh perlu diperkenalkan.

———-

Pertikaian Kelima:

KADAR SIMPANAN DAN KADAR PELABURAN YANG TIDAK SAMA, SIMPTOM KEPADA

MASALAH MENDAPATKAN KREDIT

Cabaran untuk meningkatkan pelaburan swasta untuk menggantikan perbelanjaan awam oleh

kerajaan yang tidak lagi boleh diteruskan; akan gagal sekiranya kemudahan kredit tidak

disediakan dan diagihkan secara berkesan kepada kumpulan yang paling memerlukannya.

Malaysia mempunyai kadar simpanan yang sangat tinggi, tetapi berbanding negara lain, kadar

simpanan ini tidak pula digunakan untuk dilaburkan semula ke dalam ekonomi.

Perbandingan kadar simpanan dan kadar pelaburan negara berbanding negara lain adalah

seperti berikut:

Perbezaan di antara kedua-dua kadar yang besar itu membayangkan ketidakmampuan negara

untuk menggunapakai simpanan sedia ada untuk disalurkan kepada aktiviti ekonomi yang

produktif.

Ini sebahagiannya disebabkan oleh kegagalan dan ketidakberkesanan kemudahan kredit

kepada industri kecil dan sederhana (IKS), sehinggakan akhirnya hanya syarikat besar dan

kerajaan yang mendapat kemudahan kredit dari kadar simpanan tersebut.

Senario ini perlu diubah dan kerajaan hendaklah menumpukan perhatian untuk memperbaiki

proses agihan kredit kepada IKS untuk mempercepatkan pertumbuhannya. Apatah lagi, IKS

sebenarnya lebih mudah berubah dan menerimapakai aplikasi teknologi baru; dan ini penting

jika kita ingin melahirkan industri yang berdaya saing selaras dengan aspirasi ekonomi bernilai

tinggi.

———-

Kesimpulan:

REFORMASI MENYELURUH ADALAH SATU-SATU JALAN

Kelima-lima pertikaian ekonomi tadi secara jelas menggambarkan sukarnya kerajaan

melaksanakan apa jua slogan yang dijual kepada rakyat setakat ini.

Pakatan Rakyat tetap dengan pendirian bahawa hanya reformasi menyeluruh yang melibatkan

perang habis-habisan menentang rasuah, memperketatkan proses tender kerajaan,

menghapuskan hubung kait kerajaan dan ahli politik dalam perniagaan, mengangkat martabat

institusi kehakiman dan instituse negara yang lain dan pembaikpulihan menyeluruh sistem

ekonomi negara – yang akan dapat membantu negara mencapai ekonomi bernilai tinggi.

Pada masa yang sama, kita tidak boleh hilang fokus untuk mempastikan usaha menaiktaraf

ekonomi ini adalah bermotifkan aspirasi kita membasmi kemiskinan dan menagihkan

kemakmuran secara saksama.

ANWAR IBRAHIM

Ketua Pembangkang

FOR CIRCULATION IN CONJUNCTION WITH

Leader of Opposition’s Speech to Dewan Rakyat

16 March 2010

STATE OF MALAYSIAN ECONOMY: FIVE CONTENTIOUS POINTS

§                Prime Minister Dato’ Seri Najib Tun Razak has painted a rosy picture of Malaysian

economy and declared that “the worst is over”.

§                While the economy began to grow again in the Q4 2009, relatively speaking

Malaysia continues to fall behind in comparison to other countries in the region. This poses a

serious question on the direction of the economy in the future vis-a-vis the efforts to bring the

economy to a higher value chain.

§                At the same time, too much pre-occupation has been given to plans to upgrade the

economy into a high value economy that we risk putting aside key economic issues concerning

social justice; that should always take centre stage in any economic development agenda in

Malaysia.

§                Malaysia has not been able to eradicate poverty (let alone hardcore poverty). The

latest data officially published by EPU charts incidence of hardcore poverty up until 2007; as

follows:

[Source: EPU published in 2009, based on various RMK reports] 

§                Our efforts in eradicating poverty have had mixed results. According to UN’s Human

Development Report 2009, Malaysia ranks 66 in terms of economic inequality, measured by

Gini Coefficient. We are behind Singapore (ranked 23), Hong Kong (ranked 24), South Korea

(ranked 26), Brunei (ranked 30) and Cuba (ranked 51), among others.

§                Despite having programs after programs since Merdeka, we have not been able to

eradicate poverty. In fact, at certain juncture in our history, under BN government, poverty

incidence in the country had actually increased in spite of the economic growth.

§                Between 1990 and 1997, we registered a 63% reduction in poverty rate (as a

percentage of no of households). Then, the poverty rate actually jumped 39% in between 1997

and 1999.

§                If the jump in 1997 and 1999 can be attributed to East Asian economic crisis, a

jump of 12% in poverty rate in between 2002 and 2004 should baffle everyone, because this is

a period of pump priming when a lot of state financial resources were diverted into the

economy. Alas, only cronies and connected people benefit while the poor continued to suffer.

§                Between 2004 and 2007, we had only managed to reach a 37% reduction in

poverty rate; which pales in comparison to the high 60%+ achievement in the early 90s. At the

rate we are going, one wonders whether we will be able at all to eradicate poverty in the near

future.

§                Upon closer scrutiny, one will realise that the economic inequality between different

groups in the country is even more worrying, especially to the Bumiputras of Sabah and

Sarawak, which remain the most disadvantaged group economically in spite of its natural

resources contribution to the Federation.

§                Taking into account all these factors, I sincerely believe that the task to lead our

economy towards wholesome development – based on equality and social justice – is a

humungous task that is beyond today’s administration; especially looking at its past records.

§                My speech to Dewan Rakyat today will therefore focus on five economic indicators

that provide a stark contrast to PM’s claim that “the worst is over”.

§                If anything, it is a reminder of the gigantic reform and monumental shift in the

management of the economy that is required, if Malaysia were to upgrade itself into a high

value economy and ensuring the prosperity is distributed equally to all groups and levels.

First Point:

PUMP PRIMING/OVER RELIANCE ON PETRO DOLLARS AND WIDENING PUBLIC-

PRIVATE INVESTMENTS GAP

 

§                Malaysia has resorted to pump priming measures since 1998, despite the

conventional wisdom that pump priming measures are only adopted for short term period to

boost the economy in certain circumstances.

§                Budget deficits as a percentage of GDP:

  1998 1999 2000 2001 2002 2003 2004 2005 2006 2007 2008 2009

Note 1With petrol income

1.8 3.2 5.5 5.2 5.3 5.0 4.1 3.6 3.3 3.2 4.8 7.4

Note 2Without petrol income

              6.8 8.6 8.8 11.7 15.1

 

Note 1: Overall budgetary deficit (% GDP at current market prices)[Source: Asian Development

Bank]

Note 2: Overall budgetary deficit without oil and gas income (% GDP at current market

prices) [Source: IMF Country Report, August 2009]

§                The over reliance on income from oil and gas (and subsequently the “squeezing” of PETRONAS even when its profits can no longer support such over reliance) has been telling; as follows:

RM Billion FY2005 FY2006 FY2007 FY2008 FY2009

Payment to Government by PETRONAS

32.1 47.7 52.3 61.6 74.0

PETRONAS’ financial year ends on 31 March. [Source: PETRONAS Annual Report 2009]

§                In calendar year ended 31 December 2007 and 31 December 2008, PETRONAS

contributed to 36.8% and 44.9% to the total government income for the year, respectively. If

we were to take into account income (in the form of taxes and duties) from other oil and gas

companies in Malaysia, the country conservatively relies more than 50% of its income on non-

renewable source.

§                Despite the bumper income from PETRONAS in 2007 and 2008, the government

continued to spend lavishly and registered deficit budgets.

§                The unintended consequences of a marathon of pump priming since 1998 is a

widening gap between public and private investments trend in Malaysia, which raises serious

doubt of the sustainability of the government to continue spending lavishly to create demands,

in light of the expected reduction in oil and gas income.

§                In a study by Prof KS Jomo (published December 2009), since 2000 public spending

has become the key driver for economic growth, taking over from private investment:

[Source: Prof KS Jomo, “Economic Turmoil & Higher Education in the South” – 15 December

2009]

§                The massive drop in private investment will continue to threaten any efforts to

mould Malaysian economy into a high performing, high value economy. At a marginal 1%

growth in between 2000 to 2006, in real terms private investment of RM33 billion in 2006 is

lower in value than private investment in 1991.

§                Furthermore, the pattern of public spending is not sustainable at the rate it is

growing.

§                Any attempt to re-model the economy must address the skewed nature of public-

private investments in Malaysia.

§                Pakatan Rakyat has always expounded that the country requires a holistic reform to

the economic policy framework; especially so given the nature of lopsidedness of our economy

now.

Second Point:

CAPITAL FLIGHT

 

§                An economist with UBS, Jon Anderson shocked the financial market when he

disclosed the extent of the capital flight in Malaysia in 2009; that reached a whopping 44% of

the GDP at one stage.

[Source: The Edge, 18 January 2010]

§                Despite the alarm raised by the report, the government rubbished the concern on

the pretext that such net capital outflow was reflective of our GLCs more daring ventures

overseas. At the height of it, an estimated RM355 billion left the country.

§                While it is acknowledged that our GLCs have been more aggressive lately with

overseas investments, the quantum of the capital outflow suggests that the bulk of the net

outflow was due to a genuine investment portfolios being pulled out of the country.

§                At the same time, the phenomenon where our GLCs increasingly relocate their cash

reserves into overseas investments (as opposed to reinvesting into more ventures in the

country) is also a worrying reflection of their confidence in our economy.

§                Both trends (outflow of investment portfolios and reinvestments abroad by GLCs)

reflect a jittery sentiment by the market and business community of Malaysian economy’s

prospect in the future.

§                Malaysia continues to suffer from international bad publicity due to various issues

that were managed poorly by the government, ranging from “Allah” issue to miscellaneous

disappearances/failure of government assets (including jet engines, submarine which does not

dive etc.). This poses a significant risk as far as investors community is concerned; and was

echoed by the Hong-Kong based Political & Economic Risk Consultancy (PERC).

§                In its latest report, PERC asserted that the impression given by the country (due to

various issues) was as if it was becoming increasingly unstable. PERC is of the view that

“probably” no other Asian countries suffer from bad publicity as much as Malaysia had.

§                The government must realise that it must combine its approach to the economic

problem of capital flight with a political solution. Only with honesty, transparency, fair-

mindedness and commitment to reforms that Malaysia can begin to restore confidence in its

economy.

 

Third Point:

SEVERE DROP IN NEW CAPITAL INVESTMENTS & VALUE ADDED GROWTH OF

MANUFACTURING SECTOR

 

§                Manufacturing remains the biggest contributor to GDP. Moving into a high value

economy requires a strong manufacturing base. It is the upgrading of this manufacturing base;

through injection of innovation and technology application, that can become the major drive

towards upgrading into high value economy.

§                A report by ISIS and UM paints a gloomy prospect for our manufacturing sector. The sector has been registering a declining growth in the annual average manufacturing value added growth; as follows:

  1990 – 1995 1995 – 2000 2000 – 2005 2005 – 2010

Annual average manufacturing value added growth (%)

11.6 5.8 4.9 Estimate

 

[Source: Dato’ Dr Mahani Zainal Abidin (ISIS) and Prof Dr Rajah Rasiah (UM) – “The Global

Financial Crisis and The Malaysian Economy”, Dec 09)

§                Taking into account the contraction in export demand for our manufactured

products in 2008 and 2009, we estimate a severe reduction for 2005 – 2010; so much so that if

this trend is not reversed; by 2010 – 2015 the manufacturing sector may register a negative

growth instead.

§                This spells a big conundrum that becomes counter-productive to the efforts to

upgrade to high value economy; as the very foundation of our economy; upon which this thrust

should be grounded – is heading towards a decline. The government will be doing battles on

two fronts – propping up declining manufacturing activities at the same time it wants to

upgrade its technology content and R&D.

§                This is not surprising given the decline in new capital investments in our manufacturing sector. The latest MIDA report for 2009 gives the following:

  2008 2009 %

New capital investments (RM b)

62.8 32.6 (48)

FDI (RM b) 46.0 22.1 (52%)

 

[Source: MIDA and The Star, 13 March 2010]

§                If the decline in new capital investments continues; either due to the government’s

inability to attract FDIs (new and expansion) or unattractiveness of our country to existing

manufacturers, the efforts to upgrade our economy to high value economy will be in vain.

 

 

 

Fourth Point:

LAGGING HUMAN DEVELOPMENT THAT IS UNABLE TO SUPPORT LIBERALISED

ECONOMY

 

§                A UNDP report authored by Kamal Malhotra (Senior Advisor)  published in 2008,

concluded that the key prerequisite that determines whether a country benefits or suffers from

trade liberalisation is the level of human development that can capitalise on opportunities

provided from liberalisation yet manages to absorb the side effect brought by it.

§                Based on UNESCO and MOSTI’s data, at the current level and trajectory; Malaysia will not be able to achieve high value economy – nor will it benefit substantially from further trade liberalisation; given the level of human development achieved so far.

  Malaysia Singapore South Korea Taiwan Japan

Engineers & Technical Researchers per million (2008)

367 5,713 4,162 4,159 5,148

R&D expenditure as a % of GDP (2008)

0.64 2.39 3.23 2.58 3.4

 

[Source: MOSTI and UNESCO]

Unless something is done drastically by the government to shift the focus and improve

the delivery of government R&D/technical programs/support programs; not only that Malaysia

can forget its dream to achieve high value economy; we are expected not to benefit from

further trade liberalisation moves currently adopted by the government aggressively.

 

 

 

 

 

 

 

 

 

Fifth Point:

UNMATCHED SAVING AND INVESTMENT RISKS, SYMPTOMATIC OF PROBLEM OF

ACCESS TO CREDITS

 

§                The problem of stimulating further private investments to replace the unsustainable

practice of massive pump priming by the government, will be hampered if credits are not

efficiently and sufficiently extended to the groups that need it most.

§                Malaysia has among the highest saving rates, however divergently (compared to

other developing and developed countries) this does not translate to matching investment

rates.

§                A comparison of our saving and investment rates with other countries is as follows:

  Malaysia Thailand South Korea Indonesia

Average saving rates 2001 – 2008 (%)

43 33 33 30

Average investment rates2001 – 2008(%)

21 29 30 24

Differentials (%) 22 4 3 6

 

[Source: UNDP Report “The Global Financial Crisis and the Asia Pacific Region”]

§                The large differentials suggest Malaysia’s inability to tap into the high savings to

channel into productive economic activities.

§                This is partly due to the inefficiency of providing easy credits to the small and

medium enterprises (SME); that in the end only the big corporations and government have

access to this savings – while the smaller enterprises struggle to obtain adequate credits

timely.

§                This scenario has to be eased and government must concentrate to improve the

disbursement process and encourages the financial sector to extend more credits to the SMEs

in order to cultivate its growth. The SMEs are in the best position to quickly acquire technical

application and upgrade itself due to its flexibility and agility to adopt and adapt (without the

constraints of sheer bureaucracy associated with big conglomerates) – providing more credits

will certainly facilitate this process.

Conclusion:

HOLISTIC REFORM IS THE ONLY WAY FORWARD

 

§                The five economic indicators clearly point to an uphill struggle to achieve whatever

crafty slogans on high value economy that government has drummed up so far.

§                The nature of the divergence in economic data is an indicator of the massiveness of

the reforms required.

§                Pakatan Rakyat is consistent that without a holistic reform involving a total fight

against corruption, the tightening of the government procurement process, the dismantling of

the state-politician business relationship; injecting integrity back into the judiciary and

important institutions; and an overhaul of our education system – the efforts to move to high

value economy will remain as rhetoric.

§                Even more so, when we should not lose the focus that our drive towards high value

economy is driven by the need to combat poverty and distribute the economic prosperity fairly

and justly – lest we continue driving up the wedge between the “haves” and “have nots”; with

or without the high value economy.

YB DATO’ SERI ANWAR IBRAHIM

Leader of Opposition

Dewan Rakyat, 16 March 2010

The Name And The NamedA contemporary presentation of the 99 divine attributes or names of God according to the Islamic Sufi tradition. In this volume, Tosun Bayrak explains how to use these Names for the transformation of the soul into its original and primordial nature.

The Unveiling Of Love: Sufism And The Remembrance Of God (Paperback) The Unveiling of Love is the inspired work of an enlightened master of the Sufi Way. Sheikh

Muzaffer Ozak was the renowned spiritual leader of the Halveti-Jerrahi Order of Dervishes in Istanbul and in the U.S., as well as other countries in the West.

For the dervish, passionate and ecstatic adoration for the Divine Beloved illuminates both the heart and the mind. With the help of poems, traditional teaching stories and brief passages from the Koran, Sheikh Muzaffer Ozak unveils the meaning of spiritual affection and explores the relationsilip of lover and beloved.

Expressly written for a Western audience, The Unveiling of Love presents valuable guidance for those with long experience in Islam and for those who are encountering Sufism and the meaning of spiritual love for the first time.

The author's preface in this new edition includes material never previously available in English. In it, Sheikh Muzaffer recounts some of his enrapture= d first encounters with American seekers.

al-Ghawth al-Adham: Sayyadina ash-Shaykh 'Abd al-Qadir al-Jilani  [d.561H / 1166 CE] 'alayhi al-rahmah wa'l-ridwan  Born in Jilan, Persia. Shaykh Abd al-Qadir al-Jilani was a Sufi master & Sayyad (descendant of the Final Messenger, the Most Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam from both his father and mother, (al Hasani, w'al Husayni).

His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Ghawth al A'zam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism. Studied Hanbali jurisprudence in Baghdad. Spent twenty-five years as a wandering ascetic in the deserts of Iraq. Became a popular teacher with his own Sufi school & centre.  Most universally popular Wali Allah & revered man after the salf as-salihin. Recognised as the patron & founder of the Qadiri order. Has a reputation for theological soundness that has led others to claim his work as the basis for their own insights & experiences.

The Sublime Revelation - (Al-Fath ar-Rabbani)     Translated by Muhtar Holland.   Paperback - 512 pages                    by Shaykh 'Abd al-Qadir al-Jilani                                           

62 Discourses [Majalis] by Shaykh 'Abd al-Qadir al-Jilani May Allah be pleased with him in the guesthouse [ribat] and the schoolhouse[madrasa] in Baghdad, between the years AH 545 and AH 546. 

Longer than the discourses of Revelations of the Unseen, these profoundly moving lectures used to be attended by crowds of more than seventy thousand people. As we have been told in the Shaykh's biography, Necklaces of Gems, more than 400 inkwells would be used in one session by the scribes recording his every word. Treasured for centuries by those fortunate enough to have a handwritten copy, the entire 62 discourses are available in English for the first time. 

These discourses cover every aspect of the spiritual path necessary for those who aspire to attain to the nearness of Allah Almighty. Translated by Muhtar Holland.

 

Necklace of Gems - (Qala'id al Jawahir)                   Translated by Muhtar Holland.  

 Paperback - 603 pages                         by Shaykh Muhammad ibn Yahya at-Tadifi (d.

963A.H)    A Biography of Shaykh 'Abd al-Qadir al-Jilani (may Allah be well pleased with him); on the Marvelous Exploits of the Crown of the Saints, the Treasure-trove of the Pure, the Sultan of the Awliya', the Sublime Qutb, Shaykh Muhyi'd-din 'Abd al-Qadir al-Jilani. This is the life story of the man who has been called the Sultan of the Saints (awliya') of Allah. In the history of the Saints of Islam, Shaykh 'Abd al-Qadir (may Allah be well pleased with him) stands out as being unique, in the broad scope of perfection that includes his lineage, his complete development, piety, knowledge of the religion and adherence to the Sacred Law (Shari'a), his intimate and direct knowledge of the Divine, and his establishment by the Lord of All the Worlds at the level of Reality (Haqiqa). In this extensive biography we are given vivid glimpses of his charismatic exploits (karamat), many of which seem to defy the ordinary rules of nature. The book is also a small history of more than forty of the Shaykhs of his time, his companions of that day and age, as well as a description of his children, grandchildren and descendants.                                                             Translated into English by Muhtar Holland.

 

 Utterances of Shaykh 'Abd al-Qadir al-Jilani - (Malfuzat)   

In the original handwritten manuscripts the Malfuzat is usually found as an appendix or attachment to Al-Fath ar-Rabbani [The Sublime Revelation]. 

It is a collection of many pieces of wise advice that do not fit neatly into the discourses in that book. In it are answers to questions put to him by disciples and those who attended the discourse sessions, extemporaneous advice, and most importantly, the Shaykh discusses the high level of aspiration possible for the ordinary person, and the way to accomplish it.

First translation into English, by Muhtar Holland.

 

The Book of the Secret of Secrets and the Manifestation of Lights   (Sirr al-Asrar wa Mazhar al-Anwar) by Shaykh 'Abd al-Qadir al-Jilani                                            Paperback - 123 pages                                                               Translated by Muhtar Holland. 

This is Shaykh Muhtar Holland's English translation of this precious work. Although there has

been a previously published English interpretation by the respected Shaykh Tosun Bayrak (see below), this is the first actual translation into the English Language which includes transliteration of all Arabic key words.  

The contents are too diverse to describe here, but include:  

The shops of the spirit in the body; Division of knowledge into knowledge on the tongue and knowledge in the inner core; The number of the sciences; Explanation of the Sacred Law [Shari'a], the Spiritual Path[Tariqa], Direct Knowledge [Ma'rifa] and Reality [Haqiqa]; Concerning the people of spiritual culture [tasawwuf]; The difference between the ascetics and the people of intimate knowledge; Meanings of the term tasawwuf;The five tokens of bliss; The tokens of misery; The four domains, the spirits, the manifestations, and the intellects and so on. 

This is a most important book for anyone traveling the spiritual path. Twenty-four sections.  Emanations of Lordly Grace (al-Fuyudat ar-Rabbaniyya)

A Treasury of Qadiri Prayers and Wisdom                                   Isma'il Muhammad Sa'id al-Qadiri

Translated from arabic by Shaykh Muhtar Holland

This Edition also includes: Glad Tidings of Good Things and the Arrival of Delight

Basha'ir al-Khairat wa Bulugh al-Masarrat ---  A Collection of Supplications attributed to Shaykh Abd al-Qadir al-Jilani(May Allah be well-pleased with him). 

 Description from the publisher: The contents of this book are of particular interest to spiritual seekers, especially those who follow the path of al-Ghawth al-A'zam Sayyadina as-Shaykh 'Abd al-Qadir al-Jilani(May Allah be well-pleased with him). The main theme is the prayer of supplication (du'a) addressed to Allah Almighty in various traditional forms, invocations of blessing on the Beloved Prophet (Allah bless him and give him peace), and numerous poems attributed to Shaykh Abd al-Qadir (May Allah be well-pleased with him). 

This is a unique collection of the work and explanations of Shaykh 'Abd al-Qadir al-Jilani (may Allah be well pleased with him), that includes definition and attributes of the seven selves [nafs], an explanation of the names of the seven stations [maqamat], the creed ['aqida] of the Supreme Helper (may Allah be well pleased with him), the meaning of the names of the Qadiriyya order, the remarkable virtues of al-Jilani the Qutb, the names of our master, 'Abd al-Qadir, litanies [awrad] for the taming of hearts and for emergency situations; how to offer the greeting of peace [salam] to the men of the unseen [Ghaib] and much much more.

 

Revelations of the Unseen - Futuh al-Ghaib             by Shaykh Abd al-Qadir al-Jilani

Paperback - 195  pages                                              Translated by Shaykh Muhtar Holland 

 78 Discourses by Shaykh 'Abd al-Qadir al-Jilani May Allah be pleased with him.  

Perhaps the most well known collection of the great Shaykh's discourses. These short and powerful discourses cover topics of interest to every seeker of the spiritual path. A glimpse at the some of the topics covered will reassure the reader that the Shaykh is addressing issues

that are as pertinent in this day and age as the day he spoke about them so many hundreds of years ago. 

Here is a small sample: On passing beyond the creation; On drawing near to Allah; On fear and hope; On trust and its stages; On how the contact [wusul] with Allah is attained; On not complaining; On the classification of the seeker's state; On the two conditions of the self [nafs]; On the reason for the trials borne by certain believers; On the seeker and the sought.

 

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The Removal of Cares - (Jala' al-Khawatir)           by Shaykh Abd al-Qadir al-Jilani

Paperback -   pages                                                            Translated by Shaykh Muhtar Holland 

45 Discourses by Shaykh 'Abd al-Qadir al-Jilani, Allah be pleased with him.  

Translated into English from one of the few remaining copies that exist of this rare document, The Removal of Cares is a further collection of longer discourses on spiritual progress along the path [tariqa] by the great Shaykh. 

This collection could be considered an extension of The Sublime Revelation - al-Fath ar Rabbani having been recorded in the year 546 AH, although the dates of the discourses in 'The Removal of Cares' overlap somewhat those of that collection. 

Once again the reader will marvel at the extensive wisdom of Shaykh 'Abd al-Qadir al-Jilani May Allah be pleased with him and experience the transformative effect of the blessed grace that accompanied his spoken word. First translation of this work into English by Shaykh Muhtar Holland. 

Fifteen Letters - Khamsata 'Ashara Maktuban    by Shaykh Abd al-Qadir al-Jilani

Fifteen letters by Shaykh 'Abd al-Qadir al-Jilani to one of his disciples.  

Originally written in Persian, they were translated into Arabic by 'Ali Husamu'd-din al-Muttaqi (the Devout), who said of them, 

"... these letters comprise nuggets of wisdom and spiritual counsel '' --- couched in various forms of allegory, metaphor, paraphrase and quotation, including approximately two hundred and seventy-five Qur'anic verses. 

They also contain allusions to the experiences [adhwaq] and spiritual states [halat] of the Sufis (may Allah's good pleasure be conferred upon them all). Translated into English by Shaykh Muhtar Holland.

Hazrat Ghousul Azam : Shaykh Muhi'uddin Abdul Qader Jilani & his Descendents

There are many books written about the great saint Ghawth al-AdhamHadrat Abu Muhammad Muhi'y ad-Din Shaykh Abd'al-Qadir al-Jilani (Allah sanctify his secret) in different languages and from every corner of the world. I personally have profited from researching these books, in particularly ''Jila al-Khatir'' translated by Dr.Louay Fatoohi of Baghdad Shareef.  

This book describes briefly the life of Hadrat Shaykh Abd'al-Qadir al-JilaniRadi Allahu ta'ala anhu, his teachings, sayings and lectures. These writings are a great treasure of Islam. The descendents of Shaykh Abd'al-Qadir al-Jilani are shining like dazzling stars, who are emitting spiritual lights throughout the world. ----- Dr. Shah Abdul Baten Jalal Ahmad.

The Saint of Jilan : Ghaus ul Azam   by S.A. Salik

This is believed to be amongst the very first English translated biographies of Sayyadina Hadrat Ghawth al-A'zam Shaykh 'Abd al-Qadir al-Jilani (May Allah sanctify his secret), hence it is easy to follow and read. Hadrat Ghawth al-A'zam, was a great Sufi, preacher and the King of all the Saints ; Sultan al-Awliya.  

Sh. Muhammad Ashraf's publication (published in Lahore, Pakistan) covers the complete life of the great shaykh, from his birth, early life, education, spiritual advancement, sermons, fatwas, family life, many miracles and departure from the temporary world. 

 

  The Secret of Secrets (Sirr al-Asrar)                 by Hadrat 'Abd al-Qadir al-Jilani

  Paperback - 172 Pages              Translation by Shaykh Tosun Bayrak al-Jerrahi al Halveti                 

An interpretative translation by Shaykh Tosun Bayrak al-Jerrahi al-Halveti ofSirr al-Asrar by Hadrat Abd al-Qadir al-Jilani (May Allah sanctify his secret), considered the greatest saint of Islam (Sultan al-Awliya) and the eponymous founder of the Qadiriyya order; the first of the great Sufi brotherhoods which radiate throughout the Islamic World. The Secret of Secrets, considered one of the greatest works of classical Sufi Mysticism appearing in English for the first time. It reveals in a brief compass the very essence of Sufism, showing how outward practises such as prayer, fasting, alms-giving and pilgrimage - contain a wealth of inner dimension which must be discovered and enjoyed if external actions are to be performed in a manner pleasing to God. When this is achieved the soul finds true peace and the spiritual life becomes complete. 

Shaykh Abd al-Qadir al-Jilani (May Allah sanctify his secret), born near the Caspian Sea, is one of the most venerated figures in Sufism his burial place in Baghdad attracts millions of pilgrims and from throughout the globe. 

‘A book of great importance to Sufism...Sheikh Tosun has done an admirable job in presenting not only a translation but a lucid interpretation of one of Jilani’s most important works. ’ Gnosis

 

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    Jila al-Khatir : Purification of the Mind :  Discourses by Shaykh 'Abd al-Qadir

al-Jilani 

   Paperback -  210  pages

This book is the English translation of Shaykh Muhammad Al-Casnazani al-Husayni's (Allah be pleased with him) first ever edition of the Arabic edition of the manuscript "Jila’ Al-Khatir" of the great Sufi Master Shaykh ‘Abd Al-Qadir al-Jilani (May Allah sanctify his secret).  

The 1000 years old manuscript consists of 45 discourses, but the recent arabic edition of the book classified the contents into forty sections each dealing with a specific spiritual topic. Tariqa (or Sufism) is that unique spiritual journey to Allah 'Azza wa Jall and therefore it represents the spiritual side of Islam'', as Shaykh Muhammad al-Casnazani calls it. Making this spiritual journey requires following a Master who has himself successfully made the journey to Allah 'Azza wa Jall and who is  knowledgable of the human lower self and its spiritual diseases.

The words of Shaykh ‘Abd al-Qadir al-Jilani May Allah sanctify his secret are  the fruit of his spiritual journey in the path of love and sincerity of the beloved Prophet Muhammad   May Allah shower His Blessings upon him. These words are based on a real story of spiritual   struggle against the evil of the human soul, a struggle that made Shaykh ‘Abd al-Qadir al-Jilani (May Allah sanctify his secret) one of the greatest spiritual teachers ever.

This book is a manual for purifying the soul and attaining to Allah Almighty.

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            The Pre-Eminence of Sayyid 'Abd al-Qaadir Jilaani    over Sayyid Ahmad Kabeer al-Rifaa'i   by Aala Hadrat Imam Ahmad Raza

    [ Paperback - 54 Pages ]                                                                   

The status of al-Ghawth al-A'zam Sayyid Shaykh Abd al-Qaadir al-Jilaani May Allah be pleased with him.

This important book is the translation of the title; ''Expulsion of poisonous Snakes from the Boundaries of the Elevated Status of Sayyid al-Rifa'i'' as written by the great Mujaddid, Ala Hadrat, Imam Ahmad Raza al-Qadiri Barkaati Muhaddith Bareillwi alaiyir rahmah in defence of the status of al-Imam al-Awliya, al-Ghawth al-Azam Hadrat Sayyid Shaykh 'Abd al-Qaadir Jilaanialayhir rahmah.  

This book deals with the ruling pertaining to whether Sayyiduna Shaykh Ahmad Rifaa'i Kabeer alayhir rahmah was the 'Qutb al-Aqtab and Ghawth' of that era or whether Ghawth al-A'zam Hadrat Sayyid Abd al-Qadir Jilani alayhir rahmah held that unique position. Aala Hadrat Imam Ahmad Raza Allah be pleased with him has written a detailed answer on this subject and the reader will certainly be overwhelmed with the facts recorded in this   book. We are sure that everyone will certainly benefit from it.

      Futuh al-Ghaib :  Revelations of the Unseen  - by Shaykh 'Abd al-Qadir al-Jilani    Paperback - 168 pages                                    Translated into English by Aftab-ud-Din Ahmad

'Al-Ghawth al-A'zam' - Shaykh 'Abd al-Qadir al-Jilani (May Allah sanctify his secret) - the Saint of Baghdad does not stand in need of an introduction to the Muslim World. Amongst the books associated with his name, the Futuh al-Ghaib has acquired a fame that befalls to very few works of this kind. 

This book is evidently mystical, though not too mystical for the average intelligent person with a little introspection. It seems that the world is consumed with questions of material existence to find any time for study, and yet the social and political upheavals all over the world make the question of life and existence so uncertain. 

Futuh al-Ghaib is for the seekers on the path of attainment to Allah Almighty. The murshid (shaykh/spiritual guide) strives to inculcate Islamic discipline into the heart of the mureed(student/disciple) and the method so adopted or followed, comes to us, the readers, in the form of such books. Whilst we, the ordinary readers, read these books to increase our knowledge, the mureed goes through the experience physically, mentally and spiritually till the attainment of certainty. Living in the company of the Murshid, teaches a mureed more than what can be absorbed through reading such books. The murshid invariably practices what he preaches and becomes a living model amongst his mureeds.

[Indian Print]  

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Sufficient Provision for Seekers of the Path of Truth -   Revised 2009 Print (Al-Ghunya li-Talibi Tariq al-Haqq)      by Shaykh Abd al-Qadir al-Jilani May Allah be pleased with him

Paperback - 5 Volume Set - 1738 pages                         Translated into English by Muhtar Holland  

This encyclopedic work is a complete resource on the inner and outer aspects of Islam. 

The translation has been published in 5 volumes. Translated by Muhtar Holland into English for the first time, and over five and a half years in the translating, this work is undoubtedly the publishing event of this century and a treasure of unimaginable value to the believers. 1738 pages.

A small Excerpt from the Sufficient Provision for Seekers ... 

CONCERNING SOME PARTICULAR BENEFITS OBTAINED BY THOSE WHO INVOKE THE DIVINE MERCY BY SAYING: "IN THE NAME OF ALLAH [BISMI'LLAH]." 

Allah will surely bestow His mercy upon those who refuse to follow Satan [Shaitan], who turn away from sinful disobedience ['isyan], who take good care to avoid the Fires of Hell [niran], who make it their regular practice to perform works of charity [ihsan], and who constantly remember the All-Merciful [ar-Rahman], for they never fail to invoke His Mercy by saying: "In the Name of Allah[Bismi'llah]."  

Allah will surely bestow His Mercy upon those who take refuge with Allah, who turn in repentance to Allah, who put their absolute trust in Allah, and who actively practice the remembrance of Allah, for they never fail to invoke His Mercy by saying: "In the Name of Allah [Bismi'llah]."  

Allah will surely bestow His Mercy upon those who abstain from this world [dunya], who long for the hereafter, who endure with patience when they must suffer [adha], who give thanks for blessed well-being [na'ma'], and who actively practice the remembrance of the Master [Mawla], for they never fail to invoke His Mercy by saying: "In pain the Name of Allah [Bismi'llah]."  

Congratulations to any servant [of Allah] who is steering well clear of the Tempter [Taghut], who is expecting nothing more from this world than his basic nourishment [qut], and who is actively practicing the remembrance of the Living One who never dies [al-Hayy alladhi la yamut], for that servant is surely saying right now: 

"In the Name of Allah [Bismi'llah]."

 THERE WILL BE A VERY LIMITED PRINT RUN OF THIS SET. PRE-ORDER NOW, SO NOT TO BE DISSAPPOINTED 

 

Hand in Hand on the way to Allah with Tariqa Aliyyah Qadiriyyah Casnazaniyyah

Paperback - 82 pages                                                                               by Dr. Louay Fatoohi

Sufis have given exceptional importance to spreading Islam because the Beloved Prophet May Allah bless him and grant him peace, himself has affirmed that guiding people to Islam is the main duty of every Muslim. One of the Prophet's traditions concerning the importance of guidance is that: "guidance is the greatest worship in Islam". Therefore, Sufis dedicated much efforts to spreading the message of the Prophet through the guiding campaigns of different Sufi Turuq [plural of Tariqa], all of which have branched out of the same great origin, the Prophet Muhammad May Allah bless him and grant him peace. In fact, the history of Islam attests to the fact that spreading the light of this great religion to different parts of the world was mainly due to great efforts and deeds of Shaikhs of Sufism. One of the Sufi Turuq that played and plays a distinct role in spreading and teaching the message of the Prophet Muhammad May Allah bless him and grant him peace, and defending Islam is Tariqa 'Aliyya Qadiriyyah Casnazaniyyah.

TARIQA 'ALIYYAH QADIRIYYAH CASNAZANIYYAH This Tariqa is known by this name after three of the greatest Sufi Masters, al-Imam 'Ali bin Abi Talib, Shaikh 'Abdu 'l-Qadir al-Gaylani, and Shaikh 'Abdu 'l-Carim Shaikh al-Casnazani. Tariqa Casnazaniyyah (as usually called) has a continuous chain of Shaikhs that starts with the Prophet Muhammad May Allah bless him and grant him peace and ends with the present Master Shaikh Muhammad al-Casnazani. Each one of these Shaikhs received the Masterhood from his predecessor. The life of each of these great Shaikhs reveals ideal sincerity and complete dedication and devotion to the Way of the Prophet May Allah bless him and grant him peace. The number of dervishes of this Tariqa is estimated to be a few millions. They are spread, mainly, in Iraq, Jordan, west of Iran, and south of Turkey. 

The present Master of Tariqa Casnazaniyyah, Shaikh Muhammad al- Casnazani, is a descendant of the Prophet Muhammad May Allah bless him and grant him peace. The grand grandfathers of this noble family had emigrated to the very north of the Islamic countries after the persecution they faced from authorities in several places of the Islamic world during the

reign of the 'Abbasid dynasty, which was just a continuation of the pervious Umayyad persecution of the lineage of the Prophet. Among those noble descendants who left the Arab peninsula and emigrated to the north is Abu Yusif who was later known as al-Hamadani (The Hamadanian) because he settled in Hamadan, now west of Iran. Abu Yusif Al-Hamadani's son Baba' Ali also lived in Hamadan, but the two sons of Baba'Ali, Musa and 'Isa, both moved to north of Iraq and lived in a village known as Barzinja, now in a city known as Sulaymaniyyah. Therefore, Musa and 'Isa both carried the title "al-Barzinji". Musa had no lineage whereas 'Isa al-Barzinji is the grandfather of all the Barzinjians who are descendants of the Prophet Muhammad May Allah bless him and grant him peace, including the noble al-Casnazani family. 

In Nearly New Condition  Our Price £9.95                   INCLUSIVE OF UK DELIVERY

 Secret of Secrets - [Sirr al-Asrar] : A Rare Classic on Tasawwuf Large Hardback - 240 pages                   by Sayyadina Shaykh Abd'al-Qadir al-Jilani 'alayhir rahman

English Translation, Notes and Reference by:Shaykh Abdul Hadi al-Qadiri al-Radawi.

  

Prepared by the Imam Ahmad Raza Academy

 Published by Barkaaturr Raza Publications

This book contains the very essence of Sufism, giving a Sufi explanation of the fundamental duties of Islam — prayer, fasting, alms giving and pilgrimage. Secret of Secrets forms a bridge between Shaykh Abdul Qadir al-Jilani’s May Allah be pleased with him two famous works, Ghunyat al-talibin (Wealth for Seekers), which is meant to inspire men and women to be good practicing Muslims, and Futuh al-ghayb (Revelation of the Unseen), a late collection of lectures on mystical topics.

'This work, which contains a biographical introduction to one of the author's least-known works, represents a valuable contribution to the field ... the translator's introduction provides an insight into the various personal qualities and divine graces which are recognised in combination as proof of sainthood...It is clearly and elegantly presented, accessible, and has the considerable merit of combining metaphysical doctrine with devotional ethics as encapsulated in the life and work of one of the most endearingly popular Sufis of all time.'--- Journal of Islamic Studies 

Includes Footnotes!

Recommended!

  

Portrait of the Prophet As Seen by His Contemporaries

(Ash-Shama’il al-Muhammadiyya)Imam Muhammad ibn 'Isa at-TirmidhiEnglish and Arabic bi-lingual edition

Translated by Muhtar HollandForeword by Hamza Yusuf

Introduction by Kenneth HonerkampCalligraphy by Mohamed Zakariya

Paperback250 pp.

10 black & white photos; 2 line drawings ISBN: 1887752935

This book belongs to the traditional genre of Islamic 'sacred history' sources known as sira (biography). It contains a famous and a most indispensable collection of authentic traditions (ahadith), listing the main texts from which to glean the beautiful attributes, both moral and physical, of the Holy Prophet – Peace and Blessings be upon Him; attributes to which Muslims in all ages referred over and over, for the purposes of both meditation and edification. At no time is this sacred collection of traditions more needed, as an object of knowledge and as food for thought, than in ours, when the excesses of worldly concerns and the superfluity of material distractions seem to make people forget that the greatest fruit of life, and thus of religious faith, is beauty of soul. The hadith of the Prophet provide the role model for all Muslims and give an example of how Qur'anic doctrine was actually to be lived in daily life. Therefore this huge corpus of 10 volumes is central. Here the reader is able to go back 14 centuries and be in the very presence of the Prophet, Peace and Blessings be upon Him, through the authentic recorded sayings

transmitted by the recognized transmitter al Tirmidhi who died in 912, some 350 years after the death of the Prophet Muhammad. This particular collection is of the recorded sayings of the Prophet's contemporaries, regarding his very person and presence, down to the color of his eyes and skin.

 

Al-Tirmidhi (died 912 AD) was born to a family of the widespread Banu Sulaym tribe in Bugh, a suburb of Termez. Starting at the age of twenty, he traveled widely, to Kufa, Basra, and the Hijaz, seeking knowledge from Qutaiba ibn Said, Bukhari, Imam Mulsim, and Abu Dawud, among others.He wrote the Sunan al-Tirmidhi, one of the six canonical hadith compilations used in Sunni Islam, and nine other books, of which "Shamail" is best-known. He played a major part in giving the formerly vague terminology used in classifying hadith according to their reliability a more precise set of definitions. Tirmidhi was blind in the last two years of his life.

Muhtar Holland was born in 1935, in the ancient city of Durham in the North East of England. In the years since graduation from Oxford and Her Majesty's Senior Service, Mr. Holland has held academic posts at the University of Toronto, Canada; at the School of Oriental and African Studies in the University of London, England (with a five-month leave to study Islamic law in Cairo, Egypt); and at the Universiti Kebangsaan in Kuala Lumpur, Malaysia (followed by a six-month sojourn in Indonesia).He also worked as Senior Research Fellow at the Islamic Foundation in Leicester, England, and as Director of the Nur al-Islam Translation Center in Valley Cottage, New York. His freelance activities have mostly been devoted to writing and translating in various parts of the world. He made his Pilgrimage (Hajj) to Mecca in 1980. Published works include: The Muslim Mind on Trial (Justice and Spirituality Publishing, 2003), Emanations of Lordly Grace (Al-Baz Publishing, 2000), and The Call to the Believers in the Clear Qur'an (Al-Baz Publishing, 1999).

Modern Muslim Intellectuals and the Qur’an

Dr Suha Taji-Farouki

A specialist in modern Islamic thought, Dr Suha Taji-Farouki obtained her PhD in Islamic Studies and Middle

Eastern Politics from the University of Exeter in 1993. She is presently Lecturer in Modern Islam at the Institute

of Arab and Islamic Studies, University of Exeter, and a Research Associate at The Institute of Ismaili Studies,

London. Dr Taji-Farouki is currently working on aspects of the legacy of Ibn 'Arabi in the 20th century.

Her publications include: A Fundamental Quest: Hizb al-Tahir and the Search for the Islamic

Caliphate (1996); Muslim Identity and the Balkan State (co-edited, 1997); Muslim-Jewish Encounters: Intellectual

Traditions and Modern Politics (co-edited, 1998); Islamic Thought in the Twentieth Century (co-edited,

2004), Modern Muslim Intellectuals and the Qur'an (edited, 2004), Ibn 'Arabi, A Prayer for Spiritual Elevation and

Protection, al-Dawr al-a'la (Hizb al-wiqaya), Study, translation, transliteration and Arabic text (2006) and Beshara

and Ibn 'Arabi: A Movement of Sufi Spirituality in the Modern World (2007). 

his volume is an important source for anyone interested in the place of the Qur’an in a changing world. In

the contemporary world, millions of Muslim refer to the Qur’an on a daily basis. They turn to it to justify their

aspirations and, as we have seen recently with graphic effect, to explain their actions. The extent of such

direct reference is probably unprecedented in the history of Islamic experience, and it brings with it a vast

diversity of readers and readings. If academic debates speak in abstract terms of the virtual impossibility of

fixed meaning in texts, recent Muslim thinking concerning the Qur’an furnishes much practical evidence of

this.

In recent decades, new voices have appeared on the contemporary Islamic intellectual map, vying for a

place with the now hugely influential Salafi approach to Islam, generally characteristic of Islamism, and that

of its traditionalist opponents. These are the voices of new Muslim intellectuals which, taken together,

capture an emerging trend in Muslim interpretation. This trend is the subject of this volume. Essays by

eminent international scholars examine the work of ten intellectuals from around the globe, providing

biographical and contextual-analytical discussions. The introduction situates and evaluates the thought of

these intellectuals, assessing and explaining responses to it among Muslim and non-Muslim audiences.

The Qur’an and its meanings for contemporary Muslim life form an important focus for these intellectuals’

efforts. Reflecting their exposure to western culture and its intellectual debates, they often adopt an

approach to the sacred text informed by contemporary trends and critical methods. Their tendency is to

project it as a source of general ethical guidelines and principles, rather than the immediate answer to all

human questions. While most participate in the creative encounter between Islam and modernity, others

move beyond this, bringing to their approach to the sacred text a post-modern mood of radical criticism,

challenging head-on centuries-old Muslim consensus. Seeking a renaissance in Islamic cultural and

intellectual life, and progress and reform in Muslim countries, their political ideas are often close to the heart

of the liberal tradition, favouring democracy. These intellectuals are all products of a secular education.

Some combine this with elements of ‘traditional’ Islamic learning, while others are ‘self-taught’ in the Islamic

disciplines. Most are professional academics, but we also find here a Syrian engineer, a Libyan literary

figure, and an Indonesian public activist.

The voices of this trend are likely to multiply in years to come, as Muslims form increasingly diverse

communities of readers, as they become increasingly established in western academic institutions and as

cultural globalisation proceeds apace. This is one reason to study this trend. Another lies in the fact that, by

its very nature, it crystallises the burning issues in contemporary Muslim debates. Three in particular are

highlighted in this volume. First: the problematic of Islam and western modernity. Second: the growing

confusion over who speaks for Islam, and third, the absence of consensus concerning the limits of Islamic

reform. Opinions concerning this trend are deeply divided. When compared to competing Islamic

formulations, in Muslim circles its appeal is confined to a small minority, while many dismiss its contributions

outright. On the other hand, western circles have provided such thinkers with a platform, and have

welcomed their contributions. More than one has been described as a long-awaited ‘Martin Luther of Islam.’

In such thinkers, some western observers believe they have found the moderate Muslim voices that must be

cultivated and supported, in the hope of a positive outcome to what has been dubbed ‘Islam’s internal war’.

In spite of this interest, the writings of such intellectuals have remained somewhat inaccessible to a wider

English-reading public. This volume fills this gap through a focused treatment of the pivotal theme of

Qur’anic meaning. For the first time, it points to the emergence of a new Muslim community of interpretation,

characterised by direct engagement with the word of God while embracing intellectual modernity in an

increasingly globalised world. It also demonstrates that such intellectuals discuss the Qur’an and its

meaning in the context of diverse discursive struggles, and in multiple arenas. These include opposition to

Islamist discourses, authoritarian regimes, and dominant patriarchal modes, and responses to the threats of

inter-communal strife, cultural stagnation and underdevelopment, for example.

Whatever their specific arena, the intellectuals studied in this volume constitute in themselves a clear

reminder of the continued cultural centrality of the Qur’an, and the pivotal place it occupies in working out

the aspirations of Muslim societies. By making their writings available, the hope is to enrich debates

concerning the profound issues of change and tradition, authority and the management of pluralism and

diversity, and culture, identity and exchange that concern us all as members of the new global society.

Etiquette with the Qur'an 

Imam al-Nawawi 

Translated by Musa Furber 

Paperback230 pp

ISBN: 1929694008 

Now for the first time in the English language comes an enduring classic work (composed by the illustrious Imam al-Nawawi) on the etiquette that a Muslim should have with regard to handling, teaching, studying, respecting, and reciting the Quran. 

The topics this volume raises include: ritual cleanliness, opportune times for recitation, the etiquette that students have with their teachers (and that teachers must have with their students), and a variety of other issues that every Muslim should know and often ask about. 

Imam al-Nawawi is one of the most well known scholars and spiritual masters in Muslim history. He was a master of several disciplines, including law, Prophetic traditions, Quran exegesis, and grammar.

His works and profound personal circumspection have inspired millions of believers on spiritual and intellectual planes. He was born in Greater Syria, where he also died in 1277 at the age of 45.

Musa Furber was born in Massachusetts and raised in Portland, Oregon. He majored in linguistics at Portland State University, with an emphasis on computational linguistics and cognitive science, a major that required him to study a non-Indo-European language.

As good fortune would have it, Arabic was the only class that fit in his schedule at the time, thus starting him off on what eventually would become a serious and personal study of the Quran and Islam. Musa embraced Islam and shortly thereafter embarked on a path of learning.

While still a student in Portland, he studied Shafi'i fiqh with a scholar who was in Portland at the time. After graduating from college, Musa went to Damascus to further his Arabic studies. After a one-year return to the U.S., Musa again traveled to Damascus where he completed an intensive four-year study of the traditional sciences of Islam (hadith, Quran, fiqh, advanced Arabic grammar, biography of the Prophet (peace and blessings be upon him), and more).

After graduation, he continued his studies with scholars in and around Damascus. He has studied several important texts and is qualified to translate and teach them. Musa now resides in a small village outside of Damascus with his wife and three children.

From the Foreword of Sh. Nuh Ha Mim Keller:

The present work was designed and written to explain to men and women how best to benefit from the Book of Allah. The blessing of the Quran is that whoever recites it as it should be recited is changed by it, and brought by imperceptible degrees to see why everything is the way it is. It is well known to everyone conversant with the Islamic disciplines that the learning of many things does not teach wisdom, and that traditional books do not reveal their secrets or bestow their benefits to those without the key to them. This key is adab, the right way of doing things, rendered in the title as etiquette. Books, especially sacred ones, give their knowledge to those of adab, and Westerners who know something about the sciences of Islam have been waiting for a book like this in English for a long time.

 

Abu Muhammad Sahl Bin Abdullah Al TustariPeriod : 818 - 896Biographical detail : Theologian. 

Though he never wrote any book, his Thousand Sayings, collected by his pupil Muhmmad Ibn Salim (d 909) gave rise to a theological school called Salimiya. Hallaj, the famous mystic was also his disciple. Ibn Al Arabi and Abdul Karim Jili later developed his ideas. 

He was born at Tustar, al Ahwaz. 

PENDAHULUAN

Tafsir al-Bayan merupakan sebuah kitab tafsir yang unggul di rantau ini. Dikarang

oleh tokoh agung yang tidak asing lagi iaitu Prof. Dr. T.M Hasbi ash Shiddieqy.

Hasil karya ini terdiri daripada dua jilid dan merupakan karya kedua beliau selepas

Tafsir an-Nur.

Prof. Dr. T.M Hasbi ash Shiddieqy menggunakan metode tersendiri dalam

menyusun dan mengolah Tafsir al-Bayan dan mempunyai kelainan dengan karya

yang pertamanya. Kitab ini juga mempunyai keistemewaan dan perbezaan yang

tersendiri berbanding dengan kitab-kitab tafsir lain.

Tafsir al-Bayan adalah kitab tafsir dan terjemahan al-Qur’an dalam bahasa

Indonesia yang di hasilkan pengarang seawal tahun 60-an lagi. Cetakan pertamanya

ialah pada tahun 1971 yang diterbitkan PT. Almaarif, Bandung, dengan ukuran 15 x

22 cm.

Kitab ini dinamakan Tafsir al-Bayan diambil sempena ayat al-Qur’an, surah Ali

‘Imran ayat 138. Frman Allah s.w.t :

نيقتملل ةظعوم و ىدهو سانلل نايب

Yang bererti: “Al-Qur’an adalah penerangan (penjelasan) bagi seluruh manusia dan

nasihat bagi mereka yang bertakwa”

Al-Bayan yang dinamakan oleh pengarang adalah bermaksud “Suatu penjelasan

bagi makna-makna al-Qur’an”. Jelasnya, kitab tafsir ini banyak memberi sumbangan

terhadap pengajian dan pembelajaran Ulum al-Qur’an di Nusantara. Khidmatnya

masih digunakan sehingga ke hari ini.

BIOGRAFI PENGARANG

1. KELAHIRAN DAN LATAR BELAKANG KELUARGA

Profesor Doktor Teungku Muhammad Hasbi Ash Shiddieqy dilahirkan di

Lhokseumawe pada 10 March 1904. Ayahnya Teungku Qadhi Chik Maharaja

Mangkubumi Husien ibn Muhammad Su’ud, adalah seorang ulama’ terkenal di

kampungnya dan mempunyai sebuah pondok. Ibunya Teungku Amrah binti Teungku

Chik Maharaja Mangkubumi Abdul Aziz , merupakan anak seorang Qadi Kesultanan

Acheh ketika itu. Menurut salasilah, Hasbi ash Shiddieqy adalah berketurunan Abu

Bakar al-Shiddiq (573-13/634M) iaitu khalifah yang pertama. Beliua merupakan

generasi ke 37 dari Abu Bakar al-Shiddiq yang meletakkan gelaran ash Shiddieqy

diakhir namanya. [1]

2. PENDIDIKAN

Prof. Dr. Teungku Muhammad Hasbi ash Shiddieqy mula mendapat pendidikan

awalnya di pondok pengajian milik bapanya. Beliau menuntut ilmu di pelbagai

pondok pengajian dari stu kota ke kota yang lain selama 20 tahun.Beliau

mempelajari bahasa Arab daripada gurunya yang bernama Syeikh Muhammad ibn

Salim al-Kalali, seorang ulama’ berbangsa Arab. Pada tahun 1926 T.M Hasbi ash

Shiddieqy berangkat ke Surabaya dan melanjutkan pelajarannya di Madrasah al-

Irsyad iaitu sebuah organisasi keagamaan yang didirikan oleh Syeikh Ahmad

Soorkati (1874-1943), seorang ulama’ yang berasal dari Sudan . Di Madrasah al-

Irsyad Hasbi ash Shiddieqy mengambil takhassus dalam bidang pendidikan selama

2 tahun. Pengajiannya di al-Irsyad dan gurunya Ahmad Soorkati banyak memberi

didikan ke arah pembentukan pemikiran moden. Beliau juga pernah menuntut di

Timur Tengah.

3. KEILMUAN

T.M Hasbi ash Shiddieqy merupakan seorang ulama’ Indonesia yang terkenal.

Beliau memiliki kepekaran dalam bidang ilmu fiqh dan usul fiqh, tafsir, hadith, dan

ilmu kalam. T.M Hasbi ash Shiddieqy telah dianugerahkan dua gelaran Doctor

Honoris Cause sebagai penghargaan di atas jasa-jasanya terhadap perkembangan

Perguruan Tinggi Islam dan perkembangan ilmu pengetahuan keislaman Indonesia.

Anugerah tersebut diperolehi dari Universiti Islam Bandung dan (UMSBA) pada 22

March 1975, dan dari IAIN Sunan KalijagaYogyakarta pada 29 Oktober 1975.

4. PENGLIBATAN POLITIK DAN ORGANISASI

Pada zaman demokrasi liberal T.M Hasbi ash Shiddieqy terlibat secara langsung

dalam Parti Masyumi (Majlis Syura Muslimin Indonesia) dan mewakilinya dalam

perdebatan ideologi di Konstituante. Beliau turut menganggotai Organisasi

Muhammadiyah.

5. KETOKOHAN

T.M Hasbi ash Shiddieqy menetap di Yogyakarta pada tahun 1951 dan melibatkan

diri secara serius dalam bidang pendidikan. Pada tahun 1960 beliau diangkat

menjadi dekan di Fakulti Syariah IAIN Sunan Kalijaga Yogyakarta. Beliau

menyandang jawatan ini hingga tahun 1972.. Kepakaran beliau dalam pengetahuan

Islam dan pengiktirafan ketokohannya sebagai ulama’ dapat dilihat dari beberapa

gelaran doktor (honoris cause) yang diterimanya seperti dari Universiti Islam

Bandung pada 22 March 1975 dan dari IAIN Sunan Kalijaga pada 29 Oktober 1975.

Sebelum itu, pada tahun 1960, beliau diangkat sebagai ketua dalam bidang ilmu

hadith di IAIN Sunan Kalijaga. Pendidikan yang diterimanya dari pondok-pondok

pengajian dan Madrasah al-Irsyad mampu menyerlahkan dirinya sebagai seorang

pemikir. Kemampuannya sebagai seorang intlektual diakui dunia antarabangsa. T.M

Hasbi ash Shiddieqy pernah diundang dan menyampaikan makalah dalam

International Islamic Colloquium yang diadakan di Lahore Pakistan (1958). Beliau

mula bergerak di Acheh dalam lingkungan masyarakat fanatik. Namun begitu, Hasbi

masih meneruskan perjuangannya walaupun beliau dimusuhi oleh pihak yang tidak

bersefahaman dengannya.

6. PEMIKIRAN 

Seperti ulama’ lain, Hasbi ash Shiddieqy berpendirian bahawa syariat Islam bersifat

dinamik, sesuai dengan perkembangan masa dan tempat. Ruang lingkupnya

mencakupi semua aspek kehidupan manusia, baik dalam hubungannya dengan

sesama manusia mahupun hubungan dengan Tuhannya. Syariat Islam yang

bersumbekan wahyu Allah swt, difahami oleh umat Islam melalui metode ijtihad

untuk diadaptasikan setiap perkembangan yang berlaku dalam masyarakat. Ijtihad

inilah yang kemudiannya melahirkan fiqh. Banyak kitab fiqh yang ditulis oleh ulama’

mujtahid. Di antara mereka yang terkenal adalah imam-imam mujtahid mazhab

empat iaitu Abu Hanifah, Malik, al-Syafi’i dan Ahmad ibn Hanbal. Menurut Hasbi

ash Shiddieqy, kebanyakan umat Islam, khususnya di Indonesia tidak membezakan

antara syariat asal dari Allah swt dan fiqh yang merupakan ijtihad ulama’ terhadap

syariat tersebut. Selama ini terdapat masyarakat Indonesia yang yang cenderung

menganggap fiqh sebagai syariat. Akibatnya, kitab-kitab fiqh yang ditulis oleh imam-

imam mazhab diambil sebagai sumber syariat, walaupun kadang-kadang pendapat

imam mazhab tersebut ada yang perlu diteliti dan dikaji dengan konteks terkini,

kerana hasil ijtihad mereka tidak terlepas dari situasi dan keadaan sosial budaya

serta lingkungan geografik. Tentu sahaja hal ini berbeza dengan keadaan masyrakat

kita sekarang.

Menurutnya, hukum fiqh yang dianuti oleh masyarakat Islam Indonesia banyak yang

tidak sesuai dengan keperibadian bangsa Indonesia. Mereka terlalu

berkecenderungan mengikut mazhab imam-imam tersebut. Sebagai alternatif

terhadap sikap tersebut, beliau mencadangkan gagasan perumusan kembali fiqh

Islam yang berkeperibadian Indonesia. Menurutnya, umat Islam harus mencipta

hukum fiqh yang sesuai dengan latar belakang masyarakat Indonesia. Namun begitu

begitu, tidak beerti ijtihad ulama’ terdahulu harus dibuang sama sekali, tetapi harus

diteliti dan dipelajari secara bebas, kritis dan terlepas dari sikap fanatik. Dengan

demikian, pendapat ulama’ dari mazhab manapun, asalkan sesuai dan relevan

dengan situasi masyarakat Indonesia dapat diterima dan diterapkan.

Untuk usaha ini, ulama’ harus mengembangkan dan menggalakkan ijtihad. Hasbi

ash Shiddieqy berpendapat bahawa pintu ijtihad tidak pernah tertutup, kerana

ijtihad adalah sesuatu yang tidak dapat dielakkan dari semasa ke semasa.

Menurutnya, untuk menuju fiqh Islam yang berwawasan ke Indonesiaan, ada tiga

bentuk ijtihad yang perlu dilakukan.

Pertama: Ijtihad dengan mengklasifikasi hukum-hukum keluaran ulama’ mazhab

terdahulu. Ini bertujuan agar dapat memilih pendapat yang masih sesuai untuk

diterapkan dalam masyarakat.

Kedua: Ijtihad dengan mengklasifikasikan hukum-hukum yang semata-mata

didasarkan pada adat kebiasaan dan suasana masyarakat di mana hukum itu

berkembang. Hukum ini, menurut beliau berubah sesuai dengan perubahan masa

dan keadaan masyarakat.

Ketiga: Ijtihad dengan mencari hukum-hukum terhadap masalah kontemporari yang

timbul akibat dari kemajuan ilmu pengetahuan dan teknologi.

Disebabkan kompleksnya permasalahan yang terjadi akibat daripada

kemajuan,maka pendekatan yang dilakukan untuk mengatasinya tidak boleh

dikhususkan hanya pada bidang-bidang tertentu sahaja. Oleh kerana itu, ijtihad

tidak dapat dilaksanakan dengan efektif jika dilakukan secara individu. Hasbi ash

Shiddieqy menawarkan gagasan ijtihad jama’i.Dianggotai bukan hanya golongan

ulama’, tetapi juga terdiri dari pelbagai kalangan muslim yang lain seperti, ahli

ekonomi, sarjana, budayawan, dan ahli politik yang mempunyai visi dan wawasan

terhadap permasalahan umat Islam. Mereka yang duduk dalam lembaga ijtihad

masing-masing berusaha memberi buah fikiran yang sesuai dengan keahlian dan

dan disiplin ilmu. Dengan demikian, rumusan ijtihad yang diputuskan oleh lembaga

ini lebih mendekati kebenaran dan lebih sesuai dengan tuntutan situasi dan

kemaslahatan masyarakat. Dalam gagasan ijtihad ini memandang metodologi

pengambilan dan penetapan hukum (istinbat) yang telah dirumuskan oleh para

ulama’ seperti qias, istihsan, masalah mursalah dan urf.

HASIL KARYA

Semasa hayatnya T.M Hasbi telah menghasilkan 72 judul buku dan 50 artikel dalam

bidang tafsir, hadith, fiqh dan pedoman ibadah.

KEWAFATAN

T.M Hasbi ash Shiddieqy kembali ke rahmatullah tanggal 9 Disember 1975 ketika

dalam membuat persiapan untuk menunaikan ibadah haji. Beliau dimakamkan di

permakaman IAIN Ciputat Jakarta. Turut hadir almarhum Hamka dan almarhum Mr.

Moh. Rum di hari pengkebumiannnya.

PENGENALAN KITAB TAFSIR AL-BAYAN

Tafsir al-Bayan merupakan hasil karya ke dua yang dikarang oleh Prof. T.M hasbi

ash Shiddieqy dalam bidang pentafsiran al-Qur’an selepas karyanya yang pertama

iaitu Tafsir An-Nur yang diterbitkan pada tahun 1956. [2]

Pada Muqaddimah tafsir ini, yang bertarikh Yokyakarta: 21 Mei 1966, pengarang

menulis: “Dengan inayah Allah Taala dan taufiq-Nya, setelah saya selesai dari

menyusun Tafsir An-Nur yang menterjemahkan ayat dan menafsirkannya, tertarik

pula hati saya kepada menyusun al-Bayan”[3].

Pengarang menyatakan sebab-sebab penulisan tafsir ini adalah untuk

menyempurnakan sistem penterjemahan yang terdapat dalam Tafsir An-Nur karya

pertamanya dalam bidang ini. Juga pengarang mendapati bahawa terjemahan-

terjemahan al-Qur’an yang beredar ditengah-tengah masyarakat perlu dikaji dan

ditinjau semula. Pengarang berkata di dalam kitab tafsirnya:

“Maka setelah saya memerhatikan perkembangan penterjemahan al-Qur’an akhir-

akhir ini, serta meneliti secara tekun terjemahan-terjemahan itu, nyatalah bahawa

banyak terjemahan kalimat yang perlu ditinjau dan disempurnakan. Oleh karananya,

dengan memohon taufiq daripada Allah Taala, saya menyusun sebuah terjemah yang

lain dari yang sudah-sudah”[4]

Karyanya yang kedua ini juga merupakan terjemahan dan tafsir al-Qur’an dalam

bahasa Indonesia yang diperkirakan dihasilkan oleh pengarang pada awal tahun 60-

an lagi. Cetakan pertama kitab tafsir ini ialah pada tahun 1971 melalui terbitan PT

Almaarif Bandung, dengan ukuran 15 x 22 cm.

Al-Bayan yang dinamakan oleh pengarang adalah bermaksud “Suatu penjelasan

bagi makna-makna al-Qur’an”. Kitab ini terdiri dari dua jilid. Jilid pertama

mengandungi nas-nas ayat al-Qur’an bermula dari surah al-Fatihah dan berakhir

dengan ayat 75 surah al-Kahf. Kesemua terjemahan dan tafsiran bagi jilid pertama

mengandungi 789 muka surat. Bagi jilid ke dua Tafsir al-Bayan ini, dimulai dari

surah al-Kahf ayat ke 75 dan berakhir dengan surah al-Nas bersama terjemahan dan

tafsirannya yang terkandung dalam muka surat 789 sehingga 1604[5].

1. Pendahuluan

Segala puji bagi Allah yang telah berfirman dalam kitabNya yang mulia:

] 6 [قد جـاءكم من الله نور وكتـب مبين

“Sesungguhnya telah datang kepadamu cahaya dari Allah dan kitab yang

menerangkan.”

Dan Nabi Muhammad s.a.w telah bersabda:

خيركم من تعلم القرءان وعلمه

“Sebaik-baik kamu adalah orang yang mempelajari al-Quran dan yang

mengajarkannya.” ( Al-Hadith )

Atas dasar itu penulis merasa satu kenikmatan dan ketenangan apabila terlibat

dalam tugas ini. Apatah lagi mengkaji kandungan kitab suci al-Quran, walaupun

tidak secara mendalam tetapi cukup sebagai satu kepuasan dalam diri.

Penterjemahan al-Quran merupakan salah satu cara dakwah yang kesannya cukup

mendalam terhadap sesebuah masyarakat kerana isi kandungannya lebih mudah

difahami. Bentuk masyarakat yang berbagai memerlukan kepada kaedah dakwah

yang pelbagai. Penterjemahan yang salah pula membawa kepada kepada

kesalahfahaman masyarakat terhadap isi kandungan al-Quran yang akhirnya

menjejaskan akidah mereka. Oleh itu,segala usaha peterjemahan sepatutnya diberi

sokongan penuh kerana usaha mereka terlalu mulia di sisi Islam.

Kitab yang ada ditangan penulis ini mudah-mudahan membawa manfaat kepada

seluruh masyarakat Islam atas usaha-usaha mereka yang murni lagi suci. Di

kesempatan ini, penulis cuba meninjau kaedah-kaedah yang digunakan oleh

penterjemah terhadap kitab ini, mudah-mudahan ada baiknya untuk masyarakat

Islam keseluruhannya.

2. Pengenalan Kitab

Nama Kitab : Al-Quran dan Terjemahnya (Indonesia)

Penterjemah : Yayasan Penyelenggara Penterjemah / Pentafsir Al-Quran,

Jakarta.

Cetakan : Mujamma‘ al-Malik Fahd li Tiba‘at al-Mushaf al-Syarif, 

Medinah Munawwarah, Saudi Arabia. ( 1418H )

Bil. Jilid : 1 Jilid

3. Latarbelakang Penterjemah

Yayasan Penyelenggara Penterjemah / Pentafsir al-Quran merupakan satu badan

yang dipertanggungjawabkan oleh Menteri Agama untuk menterjemah, menerbit

dan mengedarkan Kitab Tafsir al-Quran dan Terjemahnya kepada masyarakat Islam

setempat dan sekitarnya. Terjemahan ini mengambil masa lapan tahun (1964-1971)

untuk disempurnakan oleh anggota “Dewan Penterjemah” seramai sebelas orang

yang terdiri dari kalangan tokoh-tokoh ulama terkenal.

Mereka itu ialah:

1. Prof. R. H. A. Soenarjo S. H. (Ketua)

2. Prof. T. M. Hasbi Ashshiddiqi.

3. Prof. H. Bustami A. Gani.

4. Prof. H. Muchtar Jahya.

5. Prof. H. M. Toha Jahya Omar.

6. Dr. H. A. Mukti Ali.

7. Drs. Kamal Muchtar.

8. H. Gazali Thaib.

9. K. H. A. Musaddad.

10. K. H. Ali Maksum.

11. Drs. Busjairi Madjidi.[7]

Di antara kesebelasan anggota di atas, penulis ingin mengenengahkan salah

seorang tokoh untuk ditonjolkan latarbelakangnya. Beliau adalah Prof. T. M. Hasbi

Ashshiddiqi.

3.1 Biodata Prof. T.M. Hasbi Ashshiddiqi

Nama : Muhammad Hasbi Ashshiddiqi.

Tarikh dan Tempat Lahir : Dilahirkan pada 10 Mac 1904 di Lhokseumawe yang

terletak di Acheh Utara.

Keturunan : Beliau berdarah campuran Arab. Menurutnya silsilah

yang diketahui beliau adalah keturunan ketiga puluh

tujuh dari Khalifah Abu Bakr al-Siddiq.

Latarbelakang Keluarga : Keluarganya tergolong dari kalangan ulama pejabat.

Ibunya bernama Teungku Amrah yang merupakan

puteri kepada Teungku Abdu Aziz, pemangku Qadhi Chik Maharaja Mangkubumi.

Bapanya pula bernama al-Hajj Teungku Muhammad Husen bin Muhammad Mas‘ud.

Ketika berusia 6 tahun ibunya meninggal dan diasuh oleh neneknya yang bernama

Teungku Syamsiyah. 

Latarbelakang Pendidikan : Beliau mula belajar ketika berusia lapan tahun di

beberapa sekolah-sekolah pondok. Setelah itu belajar di sekolah kerajaan iaitu

sekolah al-Irsyad selama satu setengah tahun. Walaupun tempoh beliau belajar

sedikit tetapi dapat dilihat dari keperibadiannya sebagai seorang pemikir yang

hebat. Keintelektualannya diiktiraf dunia. Pada tahun 1958, beliau dijemput untuk

membentangkan kertaskerja dalam SeminarIslam Antarabangsa di Lahore Pakistan.

Beliau berani dalam mengutarakan pendapatnya, walaupun kerananya ia dimusuhi,

dipenjara dan sebagainya. Beliau adalah orang pertama yang menimbulkan isu

perlunya kepada kekinian fiqh yang berkepribadian Indonesia atau istilahnya

sebagai “Fiqh Indonesia”. Cetusan ini telah menimbulkan polemik yang hebat di

kalangan para ulamak sezamannya hingga sekarang.

Karya-karya Yang Dihasilkan : Beliau telah menghasilkan karya-karya dalam bidang

tafsir, hadith, fiqh dan panduan ibadah umum. Bilangan karyanya mencapai 72 buah

buku dan 50

artikel. Antaranya seperti:

1. Al-Islam.

2. Kriteria Antara Sunnah dan Bid’ah.

3. Mutiara Hadith.

4. Sejarah dan Pengantar Ilmu Hadith.

5. Fiqhul Mawarith

6. Tafsir al-Quran an-Nur.

7. Pedoman Shalat

8. Pedoman Puasa.

Gelaran Yang Diterima : Beliau memperoleh dua gelaran sepanjang hidupnya.

Gelaran itu ialah Doctor Honoris Causa yang diperoleh

dari dua institusi pengajian tinggi di Indonesia. Institusi yang pertama ialah

Universitas Islam Bandung (UNISBA) pada 22 Mac 1975 dan IAIN Sunan Kalijaga

Yogyakarta pada 29 Oktober 1975. Anugerah ini diberikan sebagai jasa-jasa beliau

terhadap perkembangan Perguruan Tinggi Islam dan perkembangan pengetahuan

keislaman di Indonesia.

Kembali Ke Rahmatullah : Beliau meninggal pada 9 Disember 1975 dan

dikebumikan di pemakaman keluarga IAIN Ciputat

Jakarta.[8]

4. Metodologi Penulisan

Mukadimah

Ia dibahagikan kepada enam bab utama.

Bab Satu : Sejarah al-Quran.

Bab Dua : Nabi Muhammad sallallahu ‘alayhi wa sallam.

Bab Tiga : Kandungan al-Quran.

Bab Empat : Al-Quran Sebagai Mukjizat.

Bab Lima : Al-Quran dan Ilmu Pengetahuan.

Bab Enam : Keutamaan Membaca al-Quran dan Cara Bacaannya.[9]

Bibliografi diletakkan selepas membicarakan bab-bab di atas. Ternyata penterjemah

mengambil rujukan dari kitab-kitab yang muktabar dan pelbagai dan bilangannya

sebanyak 105 buah kitab. Antara rujukannya seperti;

1. Al-Tabari, Jami‘ al-Bayan fi Tafsir al-Qur’an.

2. ‘Ali ‘Abd Allah Yusuf, The Holy Qur’an.

3. Al-Fayruz Abadi, Tanwir al-Miqbas min Tafsir Ibn ‘Abbas.

4. Al-Fakhr al-Razi, Al-Tafsir al-Kabir.

5. Al-Zamakhsyari, Al-Kasysyaf.[10]

Transliterasi yang digunakan mengikut kaedah Indonesia. Sebagai contoh;

1. Dh = ض

2. Th = ط

3. Sh = ص

4. aa - sebagai tanda bacaan fathah yang panjang.

5. ii - sebagai tanda bacaan kasrah yang panjang.[11]

Sebelum penterjemahan pada setiap surah dibuat, ia didahului dengan mukadimah

yang menyatakan beberapa perkara penting yang dihuraikan dalam bentuk sinopsis.

Secara umumnya, bahagian ini menyatakan bilangan ayat, pengkategorian al-Makki

atau al-Madani, pendefinisian nama pada setiap surah, nama-nama lain bagi surah

dan topik-topik penting yang dibincangkan pada keseluruhan surah. Dalam

menyatakan topik-topik penting ini ia dibahagikan kepada empat bahagian;

1. Keimanan:

Bahagian ini dinyatakan secara ringkas konsep-konsep keimanan yang dibincangkan

pada surah. 

2. Hukum-hukum:

Bahagian ini dinyatakan secara ringkas tentang perbincangan mengenai hukum

yang boleh dipetik dari surah.

3. Kisah-kisah:

Bahagian ini memberikan gambaran ringkas mengenai kisah yang terdapat pada

surah.

4. Lain-lain:

Bahagian ini memasukkan perbincangan selain dari tiga bahagian di atas seperti

balasan perbuatan baik,akibat perbuatan buruk, nikmat Allah yang tidak terhitung

dan sebagainya.

Teknik penulisan terjemahan dalam kitab ini adalah secara bersebelahan antara

ayat dan terjemahan pada setiap lembaran.[12] Konsep terjemahan yang dibuat,

ialah berdasarkan ‘tahlili mawdu‘i’. Penterjemah membahagikan kepada tajuk-tajuk

penting yang ada pada setiap surah dengan ditulis secara huruf besar, kecuali surah

al-Fatihah dengan tidak ditulis tajuk padanya.[13] Di antara surah-surah yang paling

banyak tajuk-tajuk penting di dalamnya ialah surah al-Ma’idah sebanyak lapan belas

tajuk. Ia dimulai dengan tajuk “JANJI PRASETIA KEPADA ALLAH DAN

PENYEMPURNAAN AGAMA ISLAM” dan diakhiri dengan tajuk “BEBERAPA KISAH

TENTANG ISA A.S.”. Adapun yang paling sedikit sekali ialah satu tajuk seperti

surah al-Ikhlas, al-Falaq, al-Nas dan sebagainya.

Setiap tajuk itu pula terdapat tajuk-tajuk kecil sebagai pendetilan tajuk-tajuk besar

tersebut. Sebagai contoh, pada awal surah al-Baqarah diberi tajuk besar yang

berbunyi “TIGA GOLONGAN MANUSIA DALAM MENGHADAPI AL-QURAN”.

Selepas tajuk besar itu terdapat tajuk-tajuk kecil yang menjelaskan tajuk besar

tersebut iaitu;

1. Golongan Mukmin.

2. Golongan Kafir.

3. Golongan Munafik.[14]

Terdapat nota kaki yang menjelaskan atau mentafsirkan terjemahan yang dibuat.

Penjelasan pada nota kaki ini boleh dikatakan sebagai ‘tahlili’ kerana ia meliputi

dari segi pendapat-pendapat ulama tafsir terhadap sesuatu kalimah atau ayat,

sebab-sebab nuzul, nasikh mansukh, qiraat dan sebagainya.

Contoh-contoh perkara di atas dapat dilihat dalam kitab ini seperti;

1. Pendapat ulama tafsir terhadap sesuatu kalimah atau ayat:

Dalam menhuraikan maksud ayat 5 surah al-Anfal;

كما أخرجك ربك من بيتك بالحق

Penterjemah mengambil pendapat al-Maraghi yang menyatakan: “Allah mengatur

pembahagian harta rampasan perang dengan kebenaran, sebagaimana Allah

menyuruhnya pergi dari rumah (di Madinah) untuk berperang ke Badar dengan

kebenaran pula”. Manakala pendapat al-Tabari: “Keluar dari rumah dengan maksud

berperang”.[15]

2. Pada menyatakan sebab-sebab nuzul, penterjemah ada membawa riwayat al-

Tabari berkenaan ayat 115 surah al-Baqarah;

ولله المشرق والمغرب فأينما تولوا فثم وجه الله

“Al-Tabari menyebutkan bahawa ayat ini turun berkenaan tentang suatu kaum yang

suatu ketika tidak dapat melihat arah kiblat yang tepat, sehingga mereka salat ke

arah yang berbeda-beda.”[16]

3. Contoh nasikh mansukh dalam kitab ini dinyatakan pada membicarakan ayat 180

surah al-Baqarah;

كتب عليكم إذا حضر أحدكم الموت إن ترك خيرا الوصية للولدين واألقربين

بالمعروف

“Ma’ruf ialah adil dan baik. Wasiat itu tidak melebihi sepertiga dari seluruh harta

orang yang akan meninggal itu. Ayat ini dinasakhkan dengan ayat mawarith.”[17]

4. Dalam bab qiraat penterjemah ada menyatakan pada ayat 4 surah al-Fatihah;

مـلك يوم الدين

“Maalik (Yang menguasai), dengan memanjangkan ‘mim’ ia bererti: pemilik (yang

empunya). Dapat pula dibaca dengan Malik (dengan memendekkan ‘mim’) berarti

raja.”[18]

Nota kaki yang dibuat adalah mengikut turutan dari awal surah hingga akhir surah

al-Quran yang bilangannya mencapai angka 1,610 nota kaki.

Jika terdapat pengulangan dari segi penjelasan pada nota kaki, metod yang

digunakan seperti;

1. Jika ia merupakan suatu penjelasan terhadap sesuatu kalimah ia akan ditulis

seperti “Lihat yang dimaksud dengan ……. not no. …[19]”.

2. Jika ia merupakan penjelasan berkenaan sesuatu kisah, ia akan ditulis seperti

“Lihat kembali kisah kaum Luth ini pada surat …… ( )[20] ayat …. s/d[21] ….”.

3. Jika ia merupakan huraian terhadap sesuatu terjemahan, ia akan ditulis seperti

“Lihat not …..”

Dalam membicarakan pada ayat-ayat akidah penterjemah lebih berminat mengambil

pendapat Asy‘ariyyah. Sebagai contoh pada ayat 255 surah al-Baqarah;

وسع كرسيه السمـوت واألرض

“Kursi dalam ayat ini oleh sebahagian mufassirin diartikan dengan ilmu Allah dan

ada pula yang mengartikan dengan kekuasaanNya. Pendapat yang sahih terhadap

makna ‘Kursi’ ialah tempat letak telapak kakiNya.”[22]

Terdapat juga penjelasan sesuatu ayat yang diambil dari mafhum sesuatu hadith

dan dinilai oleh penterjemah dengan menyatakan rujukan kitab hadith yang diambil

dan bab pada kitab tersebut. Sebagai contoh pada membicarakan ayat 144 dari

surah Ali Imran;

وما محمد إال رسول قد خلت من قبله الرسل

“Abu Bakar r.a. mengemukakan ayat ini – di mana terjadi pula kegelisahan di

kalangan para sahabat di hari wafatnya Nabi Muhammad s.a.w. untuk

mententeramkan Umar Ibnul Khaththab r.a. dan sahabat-sahabatnya yang tidak

percaya tentang kewafatan Nabi itu. (Sahih Bukhari bab Ketakwaan Sahabat).”[23]

Penterjemah mengakhiri setiap surah dengan membuat kesimpulan terhadap

keseluruhan surah, yang ditulis padanya sebagai ‘PENUTUP’. Seterusnya

dinyatakan hubungkait antara surah samada pada permulaan, isi kandungan atau

pengakhirannya.

Sebagai contoh pada membicarakan “HUBUNGAN SURAT AN NABA’ DENGAN

SURAT AN NAAZI’AAT.”;

1. Surat An Naba’ menerangkan ancaman Allah terhadap sikap orang-orang musyrik

yang mengingkari adanya hari berbangkit, serta mengemukakan bukti-bukti adanya

hari berbangkit, sedang pada surat An Naazi’aat Allah bersumpah bahawa hari

kiamat yang mendahului hari berbangkit itu pasti terjadi.

2. Sama-sama menerangkan huru-hara yang terjadi pada hari kiamat dan hari

berbangkit.[24] 

5. Kesimpulan

Setelah ditinjau secara rambang kitab “Al-Quran dan Terjemahnya”, penulis

mendapati ia merupakan kitab yang cukup menarik dan mudah difahami. Ini kerana

terjemahan yang dibuat tidak terlalu panjang dan tidak terlalu ringkas. Selain dari

itu huraian-huraian atau penjelasan yang dibuat pada nota kaki, menggambarkan

penterjemah cukup teliti dan memahami keperluan pembaca yang terdiri dari orang

awam. Sehubungan dengan itu, penulis percaya kitab ini mendapat perhatian

pembaca dan tidak hairanlah kitab ini dipilih untuk dicetak di Mujamma‘ al-Malik al-

Fahd li Tiba‘at al-Mushaf al-Syarif di Madinah untuk disebarkan kepada masyarakat

Islam di rantau ini.

Penulis berpendapat agar kitab ini dapat diperbaiki lagi penterjemahannya

terutama dari segi akidah kepada yang lebih selamat dan berlandaskan ahli sunnah

wal jamaah.

[1] Biografi pengarang diambil dari http//www.rizki-putera.com./hasbi.htm

[2] Muhammad Nur Lubis, Data-data Terbitan Awal Penterjemahan Dan Penafsiran

Al-Qur’an Di Alam Melayu, Terbitan Al-Hidayah Publishers, Kuala Lumpur, cetakan

pertama 2002. Hlm 99

[3] Prof. T.M Hasbi ash Shiddieqy, Dr. Tafsir al-Bayan, PT Almaarif, Bandung, J 1,

hlm 7.

[4] Ibid

[5] Muhammad Nur Lubis, op.cit, hlm 100-101

[6] Surah al-Ma‘idah : 15

[7] Lihat lampiran m/s: 16

[8] Siddiqi, Prof. Dr. Nourouzzaman MA, (1997) Fiqh Indonesia, Yogyakarta.

[9] Lihat lampiran m/s: 17

[10] Lihat lampiran m/s: 21

[11] Lihat lampiran m/s: 19

[12] Lihat lampiran m/s: 20

[13] Penulis berpendapat ia sesuai dengan fungsinya sebagai Umm al-Kitab.

[14] Lihat lampiran m/s: 18

[15] Lihat nota kaki no. 596.

[16] Lihat nota kaki no. 83.

[17] Lihat nota kaki no. 112.

[18] Lihat nota kaki no. 4.

[19] No. di atas bermaksud nombor rujukan pada nota kaki sebelumnya.

[20] Dalam kurungan bermaksud no. bilangan surah yang terdapat dalam al-Quran.

[21] Penulis berpendapat ia bermaksud ‘sehingga datang’.

[22] Lihat nota kaki no. 161.

[23] Lihat nota kaki no. 234.

[24] Lihat m/s: 1017.

28 Jun 2007, 13 Jamadil Akhir 1428,

10.31, Malaysia Timur

POSTED BY   ISKANDAR ZULKARNA IN  AT  10 :25  

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T A Z K I R A H R A M A D H A N

Amalan di bulan Ramadhan Andai kau tahu ini Ramadhan terakhir Jadilah Abid Rabbani bukan Abid Ramadhani Karnival Ibadah Ramadhan Kebaikan Berpuasa Keistimewaan bulan Ramadhan dan beramal di dalamnya Puasa Rohani dan Jasmani Ragam Ramadhan Ramadhan antara 2 zaman Ramadhan bulan penyucian Ramadhan elakkan pembaziran Salam Kedamaian 27 Ramadhan 1428 Salam Ramadhan buat semua Salamun 'alaika Ramadhan Sedekah penyambung ukhuwwah Selamat menyambut Ramadhan Syawal Lambang Kemenangan Ummah Tadarus al-Qur'an penghias Ramadhan XPDC mencari Lailatul Qadr Zakat pengikat kasih menyebar rahmat

K L I P V I D E O P I L I H A N

Aksi berani mati Mat Rempit II Aksi berani mati Mat Rempit III al-Qariah Amar Makruf Nahi Munkar Anak-anak Palestin yang dizalimi Apabila kereta menari Gelagat Mat Rempit masa kini Hayatilah semangat mereka Hukuman sebat tak mampu mencegah jenayah Kena bijak elak dari musuh!

Kenanglah Jasa Ibu ! Kita pasti mati Persitiwa Takbai yang tidak dapat dilupakan! Runtuhnya simbol kebanggan US ! Sejadah pun solat

M E T O D O L O G I I B N Q A Y Y I M A L - J A W Z I Y Y A H D A L A M K I T A B A L - A M T H A L F I

A L - Q U R ' A N - D I S E R T A S I S A R J A N A K U

DISERTASIKU-BHGN 3 DISERTASIKU-BHGN 2 DISERTASIKU-BHGN 1

G H U L A M D A K W A H ( I M A N D A N H A R A K A H )

GHULAM AL-DAKWAH (BHGN 1) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 2) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 3) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 4) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 5) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 6) OLEH HISYAM SOQR GHULAM AL-DAKWAH (BHGN 7) OLEH HISYAM SOQR GHULAM DAKWAH (BHGN 8) OLEH HISYAM SOQR

S I T E M E T E R

K O L E K S I K E R T A S K E R J A B E R M A N F A A T

Agama Islam ; Satu Kupasan Terhadap Ciri-ciri Perwatakannya Faham Agama dan Asas Akhlak Himpunan Kertas Kerja Menarik-Koleksi Akhi Ridwan Alias KERTAS KERJA I - KOMUNIKASI BERKESAN UNTUK FASILITATOR - OLEH

DR.MU'ATI@ZAMRI (UPM) KERTAS KERJA II - KEBERKESANAN PENYAMPAIAN ; PENILAIAN DARI

SUDUT METOD - OLEH DR.MUA'TI@ZAMRI (UPM) KERTAS KERJA KHAS-STRATEGIC MANAGEMENT BY DR DUSIT JAUL

(INTAN SENIOR OFFICER) Konsep Latihan Dalam Islam : Persediaan Melahirkan Modal Insan Hadhari Latihan Dakwah di Sarawak ; Sorotan Masa Depan oleh Dr Azhar Ahmad Persediaan Latihan Para Daie : Ke Arah Menjadi Towering Personality oleh

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Berminat nak jadi blogger ? Cubalah panduan tersebut ! Fifty rules for writing good Mari belajar loghat Kelate Selamat menghadapi SPM dan STPM Siri Motivasi I - Membina Motivasi Diri Siri Motivasi II - Anugerah Pekerja Cemerlang

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Allah bersama penolong agamanya Anak Soleh Solehah Impian Baitul Muslim Antara 2 Pandangan Antara kerakusan penguasa dan mujahadah pembela kebenaran Beza Orang Beragama dan Orang Yang Belajar Agama Bukan mudah mentarbiyyah generasi muda masa kini Intelectual Properties Ke Mana Menghilangnya Rakan Muda Masjid? Kebangkitan pro mahasiswa sudah bermula Keinsafan di sebalik tirai besi Konsert Gwen Stefani Yang Tak Bermoral Lambakan Program Hiburan Suburkan Hedonisme Malangnya Hari Kerana Hati Marhaban di Astro Tampilkan Lagu Pop Rock? Mari kita berfikir sejenak Moga pembunuh Nurin Jazlin dapat ditangkap! Panduan Bersandar Bulat kepada Rahmat Allah Penjara Tarbiyyah buat Ibn Taymiyyah dan Ibn Qayyim al-Jawziyyah Roh dan Jasad Umpama Sim Card dan Handset Rusuhan di Batu Buruk ; Konspirasi Dan Provokasi? Sambutan Kemerdekaan Negara Kosmetik Sampan Tua di Tepi Laut Tidakkan tercapai kejayaan semanis madu jika tiada usaha sepahit hempedu

D I S E R T A S I I L M I A H

Disertasi Ilmiah 13 - Ustaz 13-Tidak diketahui Disertasi Ilmiah 12 - Ustaz 12-Ahmad Sonhadji Disertasi Ilmiah 1-Ustaz 1- Mustafa Abdul Rahman Disertasi Ilmiah 10 - Ustaz 10 -Dato' Yusoff Zaki Disertasi Ilmiah 11- Ustaz 11 - Haji Yusof Rawa Disertasi Ilmiah 2-Ustaz 2 - Pak Hamka Disertasi Ilmiah 3-Ustaz 3 - Syeikh Abdullah Basmeih Disertasi Ilmiah 4-Ustaz 4 - Prof.Dr.T.M Hasbi Disertasi Ilmiah 5- Ustaz 5-Al-Allamah Abd Murad Disertasi Ilmiah 8- Ustaz 8-Muhammad Said Disertasi Ilmiah 9 - Ustaz 9 -Muhammad Sa'id Umar

T O P E N T R I E S 2

Siapakah Sisters in Islam (Part 1) Siapakah Sisters in Islam (Part II)

Siapakah Sisters in Islam ( Part III) Siapakah Sisters in Islam (Part IV-Final Analysis)

T O P E N T R I E S I

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Final Part)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part VI)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part V)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part IV)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part III)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part II)

Tafsir Ayat 180 Surah al-A'raf ; Satu Penilaian Terhadap Tanggapan Tuhan Samseng (Part I)

THE ALCHEMY OF HAPPINESS

BY AL GHAZZALI

TRANSLATED FROM THE HINDUSTANI BY CLAUD FIELD

Knowledge of a part is better than ignorance of the whole" (Abu`l Feda)

London, J. Murray

[1909]

{Scanned at sacred-texts.com, November, 2001}

PREFACE

CONTENTS

CHAP.   PAGE

  PREFACE 7

  INTRODUCTION 17

I. THE KNOWLEDGE OF SELF 19

II. THE KNOWLEDGE OF GOD 33

III. THE KNOWLEDGE OF THIS WORLD 48

IV. THE KNOWLEDGE OF THE NEXT WORLD 57

V. CONCERNING MUSIC AND DANCING AS AIDS TO THE RELIGIOUS LIFE 73

VI. CONCERNING SELF-EXAMINATION AND THE RECOLLECTION OF GOD 86

VII. MARRIAGE AS A HELP OR HINDRANCE TO THE RELIGIOUS LIFE 101

VIII. THE LOVE OF GOD 117

 

{p. 4}

{p. 5}

EDITORIAL NOTE

THE object of the Editors of this series is a very definite one. They desire above all things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West--the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour. Finally, in thanking press and public for the very cordial reception given to the "Wisdom of the East" Series, they wish to, state that no pains have been spared to secure the best specialists for the treatment of the various subjects at hand.

L. CRANMER-BYNG

S. A. KAPADIA

NORTHBROOK SOCIETY,

        185 PICCADILLY, W.

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RENAN, whose easy-going mind was the exact antithesis to the intense earnestness of Ghazzali, calls him "the most original mind among Arabian philosophers."[1] Notwithstanding this, his fame as a philosopher has been greatly overshadowed by Avicenna, his predecessor, and Averroes, his successor and opponent. It is a significant fact that the Encyclopædia Britannica devotes five columns to each of the others and only a column and a half to Ghazzali. Yet it is doubtful whether it is as a philosopher that be would have wished to be chiefly remembered. Several of his works, it is true, are polemics against the philosophers, especially his Tehafot-al-falasifa, or "Destruction of the philosophers," and, as Solomon Munk says in his Melanges de philosophie Juive et Arabe, Ghazzali dealt "a fatal blow" to Arabian philosophy in the East, from which it never recovered, though it revived for a while in Spain .and culminated in Averroes. Philosopher and

[1. Renan: Averroes et Averroisme.]

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sceptic as he was by nature, Ghazzali's chief work was that of a theologian, moralist, and mystic, though his mysticism was strongly balanced by common sense. He had, as he tells. us in his Confessions, experienced "conversion"; God had arrested him "on the edge of the fire," and thenceforth what Browning says of the French poet, Rene Gentilhomme, was true of him:

              Human praises scareRather than soothe ears all a-tingle yetWith tones few hear and live, and none forget.

In the same work he tells us that one of his besetting weaknesses had been the craving for applause, and in his Ihya-ul-ulum ("Revival of the Religious Sciences") he devotes a long chapter to the dangers involved in a love of notoriety and the cure for it.

After his conversion he retired into religious. seclusion for eleven years at Damascus (a corner of the mosque there still bears his name--"The Ghazzali Corner") and Jerusalem, where he gave himself up to intense and prolonged meditation. But he was too noble a character to concentrate himself entirely on his own soul and its eternal

{p. 9}

prospects. The requests of his children--and other family affairs of which we have no exact information--caused him to return home. Besides this, the continued progress of the Ismailians (connected with the famous Assassins), the spread of irreligious doctrines and the increasing. religious indifference of the masses not only filled Ghazzali and his Sufi friends with profound grief, but determined them to stem the, evil with the whole force of their philosophy, the ardour of vital conviction, and the authority of noble example.

In his autobiography referred to above Ghazzali tells us that, after emerging from a state of Pyrrhonic scepticism, he had finally arrived at the conclusion that the mystics were on the right path and true "Arifin," or Knowers of God.[1] But in saying this he meant those Sufis whose mysticism did not carry them into, extravagant utterances like that of Mansur Hallaj, who was crucified at Bagdad (A.D. 922) for exclaiming "I am the Truth, or God." In his Ihya-ul-ulum Ghazzali says: "The matter

[1. It may be noted that there was a contemporary sect called "La-adria"--agnostics.]

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went so far that certain persons boasted of a union with the Deity, and chat in His unveiled presence they beheld Him, and enjoyed familiar converse with Him, saying, "Thus it was spoken unto us and thus we speak." Bayazid Bistami (ob. A. D. 875) is reported to have exclaimed, "Glory be to me!" This style of discourse exerts a very pernicious influence on the common people. Some husbandmen indeed, letting their farms run to waste, set up similar pretensions for themselves; for human nature is pleased with maxims like these, which permit one to neglect useful labour with the idea of acquiring .spiritual purity through the attainment of certain mysterious degrees and qualities. This notion is productive of great injury, so that the death of one of these foolish babblers would be a, greater benefit to the cause of true religion than the saving alive of ten of them."

For himself Ghazzali was a practical mystic. His aim was to make men better by leading them from a merely notional acquiescence in the stereotyped creed of Islam to a real knowledge of God. The first four chapters of The Alchemy of Happiness are a commentary on the

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famous verse in the Hadis (traditional sayings of, Muhammad), "He who knows himself knows God." He is especially scornful of the parrotlike repetition of orthodox phrases. Thus alluding to the almost hourly use by Muhammadans of the phrase, "I take refuge in God" (Na`udhib`illah!), Ghazzali says, in the Ihya-ul-ulum: "Satan laughs at such pious ejaculations. Those who utter them are like a man who .should meet a lion in a desert, while there is a fort at no great distance, and, when he sees the evil beast, should stand exclaiming, 'I take refuge in that fortress,' without moving a step towards it. What will such an ejaculation profit him? In the same way the mere exclamation, 'I take refuge in God,' will not protect thee from the terrors of His judgment unless thou really take refuge in Him." It is related of some unknown Sufi that when, asked for a definition of religious sincerity he drew a red-hot piece of iron out of a blacksmith's forge, and said, "Behold it!" This "red-hot" sincerity is certainly characteristic of Ghazzali, and there is no wonder that he did not admire his contemporary, Omar Khayyam.

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The little picture of the lion and the fort in the above passage is a small instance of another conspicuous trait in Ghazzali's mind--his turn for allegory. Emerson says, "Whoever thinks, intently will find an image more or less luminous rise in his mind." In Ghazzali's writings many such images arise, some grotesque and some beautiful. His allegory of the soul as a fortress beleaguered by the "armies of Satan" is a striking anticipation of the Holy War of Bunyan. The greatest of all the Sufi poets, Jalaluddin Rumi, born a century after Ghazzali's death (A.D. 1207), has paid him the compliment of incorporating several of these allegories which occur in the Ihya into his own Masnavi. Such is the famous one of the Chinese and Greek artists, which runs as follows:

"Once upon a time the Chinese having challenged the Greeks to a trial of skill in painting, the Sultan summoned them both into edifices built for the purpose directly facing each other, and commanded them to show proof of their art. The painters of the two nations immediately applied themselves with diligence to their work. The Chinese sought and obtained

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of the king every day a great quantity of colours, but the Greeks not the least particle. Both worked in profound silence, until the with a clangor of cymbals and of trumpets, announced the end of their labours. Immediately the king, with his courtiers, hastened to their temple, and there stood amazed at the wonderful splendour of the Chinese painting and the exquisite beauty of the colours. But meanwhile the Greeks, who had not sought to adorn the walls with paints, but laboured rather to erase every colour, drew aside the veil which concealed their work. Then, wonderful to tell, the manifold variety of the Chinese colours was seen still more delicately and beautifully reflected from the walls of the Grecian temple, as it stood illuminated by the rays of the midday sun."

This parable, of course, illustrates the favourite Sufi tenet that the heart must he kept pure and calm as an unspotted mirror. Similarly, the epologue of the elephant in the dark (vide chap. II.) has been borrowed by Jalaluddin Rumi from Ghazzali.

Another characteristic of Ghazzali which

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appeals to the, modern mind is the way in which he expounds the religious argument from probability much as Bishop Butler and Browning do (vide the end of Chapter IV. in the present book). Ghazzali might have said, with Blougram:

With me faith means perpetual unbeliefKept quiet like the snake 'neath Michael's foot,Who stands calm just because he feels it writhe.

This combination of ecstatic assurance and scepticism is one of those antinomies of the human mind which annoy the rationalist and rejoice the mystic. Those in whom they coexist, like Ghazzali in the eleventh century and Cardinal Newman in the nineteenth, are a perpetual problem to understand and therefore perennially interesting:

He may believe, and yet, and yet,How can he?

Another point in which Ghazzali anticipates Bishop Butler is his representation of punishment as the natural working out of consequences, and not an arbitrary

infliction imposed ab extra. He tries to rationalise the lurid threatenings of the Koran.

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In his own day Ghazzali was accused of having one doctrine for the multitude and one for himself and his intimate friends. Professor D. B. Macdonald, of Hartford, after going thoroughly into the matter, says, "If the charge of a secret doctrine is to be proved against Ghazzali it must be on other and better evidence than that which is now before us."

At any rate, Ghazzali has been accepted as an orthodox authority by the Muhammadans, among whom his title is Hujjat-el-Islam "The Proof of Islam," and it has been said, "If all the books of Islam were destroyed it would be, but a slight loss if only the Ihya of Ghazzali were preserved." The great modern reformer of Islam in India, the late Sir Syud Ahmed, has had some portions of this enormous work printed separately for the purpose of familiarising the young Moslems at Aligarh with Ghazzali.

The Ihya was written in Arabic, and Ghazzali himself wrote an abridgment of it in Persian for popular use which he entitled Kimiya'e Saadat ("The Alchemy of Happiness"). This little book contains eight sections of that abridgment.

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Theologians are the best judges of theologians, and in conclusion we may quote Dr. August Tholuck's opinion of Ghazzali: "This man, if ever any have deserved the name, was truly a 'divine,' and he may be justly placed on a level with Origen, so remarkable was he for learning and ingenuity, and gifted with such a rare faculty for the skilful and worthy exposition of doctrine. All that is good, noble, and sublime that his great soul had compassed he bestowed upon Muhammadanism, and he adorned the doctrines of the Koran with so much piety and learning that, in the form given them by him, they seem, in my opinion, worthy the assent of Christians. Whatsoever was most excellent in the philosophy of Aristotle or in the Sufi mysticism he discreetly adapted to the Muhammadan theology; from every school he sought the means of shedding light and honour upon religion; while his sincere piety and lofty conscientiousness imparted to all his writings a sacred majesty. He was the first of Muhammadan divines."

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THE ALCHEMY OF HAPPINESS

INTRODUCTION

KNOW, O beloved, that man was not created in jest or at random, but marvellously made and for some great end. Although he is not from everlasting, yet he lives for ever; and though his body is mean and earthly, yet his spirit is lofty and divine. When in the crucible of abstinence he is purged from carnal passions he attains to the highest, and in place of being a slave to lust and anger becomes endued with angelic qualities. Attaining that state, he finds his heaven in the contemplation of Eternal Beauty, and no longer in fleshly delights. The spiritual alchemy which operates this change in him, like that which transmutes base metals into gold, is not easily discovered, nor to be found in the house of every old woman. It is to explain that alchemy and its methods of operation that the author has undertaken this work, which he has entitled, The Alchemy of Happiness. Now the treasuries of God, in which this

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alchemy is to be sought, are the hearts of the prophets, and he, who seeks it elsewhere will be disappointed and bankrupt on the day of judgment, when he hears the words, "We have lifted the veil from off thee, and thy sight to-day is keen."

God has sent on earth a hundred and twenty-four thousand prophets[1] to teach men the prescription of this alchemy, and how to purify their hearts from baser qualities in the crucible of abstinence. This alchemy may be briefly described as turning away from the world to God, and its constituents are four:

1. The knowledge of self.

2. The knowledge of God.

3. The knowledge of this world as it really is.

4. The knowledge of the next world as it really is.

We shall now proceed to expound these four constituents in order.

[1. This is the fixed number of the prophets according to Muhammadan tradition.]

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CHAPTER I

THE KNOWLEDGE OF SELF

KNOWLEDGE of self is the key to the knowledge of God, according to the saying: "He who knows himself knows God,"[1] and, as it is Written in the Koran, "We will show them Our signs in the world andin themselves, that the truth may be manifest to them." Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest "I know myself," meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself,

[1. Traditional saying of Muhammad.]

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and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon.

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The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul.

By "heart" I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.

Some idea of the reality of the heart, or spirit, may be obtained by a man closing his eves and forgetting everything around except his individuality. He will thus also obtain a glimpse of the unending nature of that individuality. Too close inquiry, however, into the essence of spirit is forbidden by the Law. In the Koran it is written: "They will question thee concerning the spirit. Say: 'The Spirit comes by the command of my Lord.'" Thus much is known of it that it is an indivisible essence belonging to the world of decrees, and

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that it is not from everlasting, but created. An exact philosophical knowledge of the spirit is not a necessary preliminary to walking in the path of religion, but comes rather as the result of self-discipline and perseverance in that path, as it is said in the Koran: "Those who strive in Our way, verily We will guide them to the right paths."

For the carrying on of this spiritual warfare by which the knowledge of oneself and of God is to be obtained, the body may be figured as a kingdom, the soul as its king, and the different senses and faculties as constituting an army. Reason may be called the vizier, or prime minister, passion the revenue-collector, and anger the police-officer. Under the guise of collecting revenue, passion is continually prone to plunder on its own account, while resentment is always inclined to harshness and extreme severity. Both of these, the revenue-collector and the police-officer, have to be kept in due subordination to the king, but not killed or expelled, as they have their own proper functions to fulfil. But if passion and resentment master reason, the ruin of the soul infallibly ensues. A

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soul which allows its lower faculties to dominate the higher is as one who should hand over an angel to the power of a dog or a Mussalman to the tyranny of an unbeliever. The cultivation of demonic, animal, or angelic qualities results in the production of corresponding characters, which in the Day of Judgment will be manifested in visible shapes, the sensual appearing as swine, the ferocious as dogs and wolves, and the pure as angels. The aim of moral

discipline is to purify the heart from the rust of passion and resentment, till, like a clear mirror, it reflects the light of God.

Some one may here object, "But if man has been created with animal and demonic qualities as well as angelic, how are we to know that the latter constitute his real essence, while the former are merely accidental and transitory?" To this I answer that the essence of each creature is to be sought in that which is highest in it and peculiar to it. Thus the horse and the ass are both burden-bearing animals, but the superiority of the horse to the ass consists in its being adapted for use in battle. If it fails in this, it becomes degraded to the rank

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of burden-bearing animals. Similarly with man: the highest faculty in him is reason, which fits him for the contemplation of God. If this. predominates in him, when he dies, he leaves behind him all tendencies to passion and resentment, and becomes capable of association with angels. As regards his mere animal qualities, man is inferior to many animals, but reason makes him superior to them, as it is written in the Koran: "To man We have subjected all things in the earth." But if his lower tendencies have triumphed, after death he will ever be looking towards the earth and longing for earthly delights.

Now the rational soul in man abounds in, marvels, both of knowledge and power. By means of it he masters arts and sciences, can pass in a flash from earth to heaven and back again, can map out the skies and measure the distances between the stars. By it also he can draw the fish from the sea and the birds from the air, and can subdue to his service animals, like the elephant, the camel, and the horse. His five senses are like five doors opening on the external world; but, more wonderful than this,

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his heart has a window which opens on the unseen world of spirits. In the state of sleep, when the avenues of the senses are closed, this window is opened and man receives impressions from the unseen world and sometimes foreshadowings of the future. His heart is then like a mirror which reflects what is pictured in the Tablet of Fate. But, even in sleep, thoughts of worldly things dull this mirror, so, that the impressions it receives are not clear. After death, however, such thoughts vanish and things are seen in their naked reality, and the saying in the Koran is fulfilled: "We have stripped the veil from off thee and thy sight today is keen."

This opening of a window in the heart towards the unseen also takes place in conditions. approaching those of prophetic inspiration, when intuitions spring up in the mind unconveyed through any sense-channel. The more a man purifies himself from fleshly lusts and concentrates his mind on God, the more conscious will he be of such intuitions. Those who are not conscious of them have no right to deny their reality.

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Nor are such intuitions confined only to those of prophetic rank. Just as iron, by sufficient polishing, can be made into a mirror, so any mind by due discipline can be rendered receptive of such impressions. It was at this truth the Prophet hinted when he said, "Every child is born with a predisposition towards Islam; then his parents make a Jew, or a, Christian, or a star-worshipper of him." Every human being has in the depths of his consciousness heard the question "Am I not your Lord?" and answered "Yes" to it. But some hearts are like mirrors so befouled with rust and dirt that they give no clear reflections, while those of the prophets and saints, though they are men "of like passions with us," are extremely sensitive to all divine impressions.

Nor is it only by reason of knowledge acquired and intuitive that the soul of man holds the first rank among created things, but also by reason of power. Just as angels preside over the elements, so does the soul rule the members of the body. Those souls which attain a special degree of power not only rule their own body but those of others also. If

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they wish a sick man to recover he recovers, or a person in health to fall ill he becomes ill, or if they will the presence of a person he comes to them. According as the effects produced by these powerful souls are good or bad they are termed miracles or sorceries. These souls differ from common folk in three ways: (1) what others only see in dreams they see in their waking moments. (2) While others' wills only affect their own bodies, these, by will-power, can move bodies extraneous to themselves. (3) The knowledge which others acquire by laborious learning comes to them by intuition.

These three, of course, are not the only marks which differentiate them from common people, but the only ones that come within our cognisance. Just as no one knows the real nature of God but God Himself, so no one knows the real nature of a prophet but a prophet. Nor is this to be wondered at, as in everyday matters we see that it is impossible to explain the charm of poetry to one whose

ear is insusceptible of cadence and rhythm, or the glories of colour to one who is stone-blind. Besides mere incapacity, there are other

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hindrances to the attainment of spiritual truth. One of these is externally acquired knowledge. To use a figure, the heart may be represented as a well, and the five senses as five streams which are continually conveying water to it. In order to find out the real contents of the heart these streams must be stopped for a time, at any rate, and the refuse they have brought with them must be cleared out of the well. In other words, if we are to arrive at pure spiritual truth, we must put away, for the time, knowledge which has been acquired by, external processes and which too often hardens into dogmatic prejudice.

A mistake of an opposite kind is made by shallow people who, echoing some phrases which they have caught from Sufi teachers, go about decrying all knowledge. This is as if a person who was not an adept in alchemy were to go about saying, "Alchemy is better than in gold," and were to refuse gold when it was offered to him. Alchemy is better than gold, but real alchemists are very rare, and so are real Sufis. He who has a mere smattering of Sufism is not superior to a learned main, any more

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than he who has tried a few experiments in alchemy has ground for despising a rich man.

Any one who will look into the matter will see that happiness is necessarily linked with the knowledge of God. Each faculty of ours delights in that for which it was created: lust delights in accomplishing desire, anger in taking vengeance, the eye in seeing beautiful objects, and the ear in hearing harmonious sounds. The highest function of the soul of man is the perception of truth; in this accordingly it finds its special delight. Even in trifling matters, such, as learning chess, this holds good, and the higher the subject-matter of the knowledge obtained the greater the delight. A man would be pleased at being admitted into the confidence of a prime minister, but how much more if the king makes an intimate of him and discloses state secrets to him!

An astronomer who, by his knowledge, can map the stars and describe their courses, derives more pleasure from his knowledge than the chess-player from his. Seeing, then, that nothing is higher than God, how great must be the

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delight which springs from the true knowledge of Him!

A person in whom the desire for this knowledge has disappeared is like one who has lost his appetite for healthy food, or who prefers feeding on clay to eating bread. All bodily appetites perish at death with the organs they use, but the soul dies not, and retains whatever knowledge of God it possesses; nay, increases it.

An important part of our knowledge of God arises from the study and contemplation of our own bodies, which reveal to us the power, wisdom, and love of the Creator. His power, in that from a mere drop He has built up the wonderful frame of man; His wisdom is revealed in its intricacies and the mutual adaptability of its parts; and His love is shown by His not only supplying such organs as are absolutely necessary for existence, as the liver, the heart, and the brain, but those which are not absolutely necessary, as the hand, the foot, the tongue, and the eye. To these He has added, as ornaments, the blackness of the hair, the redness of lips, and the curve of the eyebrows.

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Man has been truly termed a "microcosm," or little world in himself, and the structure of his body should be studied not only by those who wish to become doctors, but by those who wish to attain to a more intimate knowledge of God, just as close study of the niceties and shades of language in a great poem reveals to us more and more of the genius of its author.

But, when all is said, the knowledge of the soul plays a more important part in leading to the knowledge of God than the knowledge of our body and its functions. The body may be compared to a steed and the soul to its rider; the body was created for the soul, the soul for the body. If a man knows not his own soul, which is the nearest thing to him, what is the use of his claiming to know others? It is as if a beggar who has not the wherewithal for a meal should claim to be able to, feed a town.

In this chapter we have attempted, in some degree, to expound, the greatness of man's soul. He who neglects it and suffers its capacities to rust or to degenerate must necessarily be the loser in this world and the next. The true greatness; of man lies in his capacity for eternal

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progress, otherwise in this temporal sphere he is the weakest of all things, being subject to hunger, thirst, heat, cold, and sorrow. Those things he takes most delight in are often the most injurious to him, and those things which benefit him are not to be obtained without toil and trouble. As to his intellect, a slight disarrangement of matter in his brain is sufficient to destroy or madden him; as to his power, the sting of a wasp is sufficient to rob him of ease and sleep; as to his temper, he is upset by the loss of a sixpence; as to his beauty, he is little more than nauseous matter covered with a fair skin. Without frequent washing he becomes utterly repulsive and disgraceful.

In truth, man in this world is extremely weak and contemptible; it is only in the next that he will be of value, if by means of the "alchemy of happiness" he rises from the rank of beasts to that of angels. Otherwise his condition will be worse than the brutes, which perish and turn to dust. It is necessary for him, at the same time that he is conscious of his superiority as the climax of created things, to learn to know also his helplessness, as that too is one of the keys to the knowledge of God.

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CHAPTER II

THE KNOWLEDGE OF GOD

IT is a well-known saying of the Prophet that "He who knows himself, knows God"; that is, by contemplation of his own being and attributes man arrives at some knowledge of God. But since many who contemplate themselves do not find God, it follows that there must be some special way of doing so. As a matter of fact, there are two methods of arriving at this knowledge, but one is so abstruse that it is not adapted to ordinary intelligences, and therefore is better left unexplained. The other method is as follows: When a man considers himself he knows that there was a time when he was non-existent, as it is written in the Koran: "Does it not occur to man that there was a time when he was nothing?" Further, he know that he was made out of a drop of water in which there was neither intellect, nor hearing, sight, head, hands, feet, etc. From this it is obvious that, whatever degree of perfection he may have arrived at, he did not make himself, nor can he now make a single hair.

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How much more helpless, then, was his condition when he was a mere drop of water! Thus, as we have seen in the first chapter, he finds in his own being

reflected in miniature, so to speak, the power, wisdom and love of the Creator. If all the sages of the world were assembled, and their lives prolonged for an indefinite time, they could not effect any improvement in the construction of a single part of the body.

For instance, in the adaptation of the front and side-teeth to the mastication of food, and in the construction of the tongue, salivating glands, and the throat for its deglutition, we find a contrivance which cannot be improved upon. Similarly, whoever considers his hand, with its five fingers of unequal lengths, four of them with three joints and the thumb with only two, and the way in which it can be used for grasping, or for carrying, or for smiting, will frankly acknowledge that no amount of human wisdom could better it by altering the number and arrangement of the fingers, or in any other way.

When a man further considers how his various wants of food, lodging, etc., are amply

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supplied from the storehouse of creation, he becomes aware that God's mercy is as great as His power and wisdom, as He has Himself said, "My mercy is greater than My wrath," and according to the Prophet's saying, "God is more tender to His servants than a mother to her suckling-child." Thus from his own creation man comes to know God's existence, from the wonders of his bodily frame God's power and wisdom, and from the ample provision made for his various needs God's love. In this way the knowledge of oneself becomes a key to the knowledge of God.

Not only are man's attributes a reflection of God's attributes, but the mode of existence of man's soul affords some insight into God's mode of existence. That is to say, both God and the soul are invisible, indivisible, unconfined by space and time, and outside the categories of quantity and quality; nor can the ideas of shape, colour, or size attach to them. People find it hard to form a conception of such realities as are devoid of quality and quantity, etc., but a similar difficulty attaches to the conception of our everyday feelings, such as

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anger, pain, pleasure, or love. They are thought-concepts, and cannot be cognised by the senses; whereas quality, quantity, etc., are sense-concepts. Just as the ear cannot take cognisance of colour, nor the eye of sound, so, in conceiving of the ultimate realities, God and the soul, we find ourselves in a

region in which sense-concepts can bear no part. So much, however, we can see, that, as God is Ruler of the universe, and, being Himself beyond space and time, quantity and quality, governs things that are so conditioned, so the soul rules the body and its members, being itself invisible, indivisible, and unlocated in any special part. For how can the indivisible be located in that which is divisible? From all this we see how true is the saying of the Prophet, "God created man in His own likeness."

And, as we arrive at some knowledge of God's essence and attributes from the contemplation of the soul's essence and attributes, so we come to understand God's method of working and government and delegation of power to angelic forces, etc., by observing how each of us governs his own little kingdom. To take a

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simple instance: suppose a man wishes to write the name of God. First of all the wish is conceived in his heart, it is then conveyed to the brain by the vital spirits, the form of the word "God" takes shape in the thought-chambers of the brain, thence it travels by the nerve-channels, and sets in motion the fingers, which in their turn set in motion the pen, and thus the name "God" is traced on paper exactly as it had been conceived in the writer's brain. Similarly, when God wills a thing it appears in the spiritual plane, which in the Koran is called "The Throne"[1]; from the throne it passes, by a spiritual current, to a lower plane called "The Chair"[2]; then the shape of it appears on the "Tablet of Destiny"[3]; whence, by the mediation of the forces called "angels," it assumes actuality, and appears on the earth in the form of plants, trees, and animals, representing the will and thought of God, as the written letters represent the wish conceived in the heart and the shape present in the brain of the writer.

No one can understand a king but a king therefore God has made each of us a king in

[1. Al Arsh.

2. Al Kursi.

3. Al Lauh Al Mahfuz.]

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miniature, so to speak, over a kingdom which is an infinitely reduced copy of His own. In the, kingdom of man God's "throne" is represented by the soul, the

Archangel by the heart, "the chair" by the brain, "the tablet" by the treasure-chamber of thought. The soul, itself unlocated and indivisible, governs the body as God governs the universe. In short, each of us is entrusted with a little kingdom, and charged not to be careless in the administration of it.

As regards the recognition of God's providence, there are many degrees of Knowledge. The mere physicist is like an ant who, crawling on a sheet of paper and observing black letters spreading over it, should refer the cause to the pen alone. The astronomer is like an ant of somewhat wider vision who should catch sight of the fingers moving the pen, i.e., he knows that the elements are under the power of the stars, but he does not know that the stars are under the power of the angels. Thus, owing to the different degrees of perception in people, disputes must arise in tracing effects to causes. Those whose eyes never see beyond the world of phenomena are like those who mistake servants

{p. 39}

of the lowest rank for the king. The laws of phenomena must be constant, or there could be no such thing as science; but it is a great error to mistake the slaves for the master.

As long as this difference in the perceptive faculty of observers exists, disputes must necessarily go on. It is as if some blind men, hearing that an elephant had come to their town, should go and examine it. The only knowledge of it which they can obtain comes through the sense of touch: so one. handles the animal's leg, another his tusk, another his ear, and, according to their several perceptions, pronounce it to be a column, a thick pole, or a, quilt, each taking a part for the whole. So the physicist and astronomer confound the laws they perceive with the Lawgiver. A similar mistake is attributed to Abraham in the Koran, where it is related that he turned successively to stars, moon, and sun as the objects of his worship, till grown aware of Him who made all these, he exclaimed, "I love not them that set."[1]

We have a common instance of this referring to second causes what ought to be referred

[1. Koran, chap. vi.]

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to the First Cause in the case of so-called illness. For instance, if a man ceases to take any interest in worldly matters, conceives a distaste for common

pleasures, and appears sunk in depression, the doctor will say, "This is a case of melancholy, and requires such and such a prescription." The physicist will say, "This is a dryness of the brain caused by hot weather and cannot be relieved till the air becomes moist." The astrologer will attribute it to some particular conjunction or opposition of planets. "Thus far their wisdom reaches," says the Koran. It does not occur to them that what has really happened is this: that the Almighty has a concern for the welfare of that man, and has therefore commanded His servants, the planets or the elements, to produce such a condition in him that he may turn away from the world to his Maker. The knowledge of this fact is a lustrous pearl from the ocean of inspirational knowledge, to which all other forms of knowledge are as islands, in the sea.

The doctor, physicist, and astrologer are doubtless right each in his particular branch of knowledge, but they do not see that illness is,

{p. 41}

so to speak, a cord of love by which God draws to Himself the saints concerning whom He has: said, "I was sick and ye visited Me not." Illness itself is one of those forms of experience by which man arrives at the knowledge of God, as He says by the mouth of His Prophet, "Sicknesses themselves are My servants, and are attached, to My chosen."

The foregoing remarks may enable us to enter a little more fully into the meaning of those exclamations so often on the lips of the Faithful: "God is holy," "Praise be to God," "There is no God but God," "God is great." Concerning the last we may say that it does not mean that God is greater than creation, for creation is His manifestation as light manifests the sun, and it would not be correct to say that the sun is greater than its own light. It rather means that God's greatness immeasurably transcends our cognitive faculties, and that we can only form a very dim and imperfect idea of it. If a child asks us to explain to him the pleasure which exists in wielding sovereignty, we may say it is like the pleasure he feels in playing bat and ball, though in reality the two have nothing in

{p. 42}

common except that they both come under the category of pleasure. Thus, the exclamation "God is great" means that His greatness far exceeds all our powers of comprehension. Moreover, such imperfect knowledge of God as we can attain to is not a mere speculative knowledge, but must be accompanied by devotion and worship. When a man dies he has to do with God alone, and if we

have to live with a person, our happiness entirely depends on the degree of affection we feel towards him. Love is the seed of happiness, and love to God is fostered and developed by worship. Such worship and constant remembrance of God implies a certain degree of austerity and curbing of bodily appetites. Not that a man is intended altogether to abolish these, for then the human race would perish. But strict limits must be set to their indulgence, and as a man is not the best judge in his own case as to what these limits should be, he had better consult some spiritual guide on the subject. Such spiritual guides are the prophets, and the laws which they have laid down under divine inspiration prescribe the limits which must be observed in these matters. He who transgresses these

{p. 43}

limits "wrongs his own soul," as it is written in the Koran.

Notwithstanding this clear pronouncement of the Koran there are those who, through their ignorance of God, do transgress these limits, and this ignorance may be due to several different causes: Firstly, there are some who, failing to find God by observation, conclude that there is no God and that this world of wonders made itself, or existed from everlasting. They are like a man who, seeing a beautifully written letter, should suppose that It had written itself without a writer, or had always existed. People in this state of mind are so far gone in error that it is of little use to argue with them. Such are some of the physicists and astronomers to whom we referred above.

Some, through ignorance of the real nature of the soul, repudiate the doctrine of a future life, in which man will be called to account and be rewarded or punished. They regard themselves as no better than animals or vegetables, and equally perishable. Some, on the other hand, believe in God and a future life but with a weak belief. They say to themselves, "God is great

{p. 44}

and independent of us; our worship or abstinence from worship is a matter of entire indifference to Him." Their state of mind is like that. of a sick man who, when prescribed a certain regime by his doctor, should say, "Well, if I follow it or don't follow it, what does it matter to the doctor?" It certainly does not matter to the doctor, but the patient may destroy himself by his disobedience. Just as surely as, unchecked sickness of body ends in bodily death,. so does uncured disease of the soul end in future misery, according to the saying of the Koran, "Only those shall be saved who come to God with a sound heart."

A fourth kind of unbelievers are those who say, "The Law tells us to abstain from anger, lust, and hypocrisy. This is plainly impossible, for man is created with these qualities inherent in him. You might as well tell us to make black white." These foolish people ignore the fact that the law does not tell us to uproot these passions, but to restrain them within due limits, so that, by avoiding the greater sins, we may obtain forgiveness of the smaller ones. Even the Prophet of God said, "I am a man like you,

{p. 45}

and get angry like others"; and in the Koran it is written, "God loves those who swallow down their anger," not those who have no anger at all.

A fifth class lay stress on the beneficence of God, and ignore His justice, saying to themselves, "Well, whatever we do, God is merciful." They do not consider that, though God is merciful, thousands of human beings perish miserably in hunger and disease. They know that whosoever wishes for a livelihood, or for wealth, or learning, must not merely say, "God is merciful," but must exert himself. Although the Koran says, "Every living creature's support comes from God," it is also written, "Man obtains nothing except by striving." The fact is, such teaching is really from the devil, and such people only speak with their lips and not with their heart.

A sixth class claim to have reached such a degree of sanctity that sin cannot affect them. Yet, if you treat one of them with disrespect, he will bear a grudge against you for years, and if one of them be deprived of a morsel of food which he thinks his due, the whole world will

{p. 46}

appear dark and narrow to him. Even if any of them do really conquer their passions, they have no right to make such a claim, for the prophets, the highest of human kind, constantly confessed and bewailed their sins. Some of them had such a dread of sin that they even abstained from lawful things; thus, it is related of the Prophet that, one day, when a date had been brought to him he would not eat it, as he was not sure that it had been lawful by obtained. Whereas these free-livers will swallow gallons of wine and claim (I shudder as I write) to be superior to the Prophet whose sanctity was endangered by a date, while theirs is unaffected by all that wine! Surely they deserve that the devil should drag them down to perdition. Real saints know that he who does not master his appetites does not deserve the name of a man, and that the true Moslem is one who will cheerfully acknowledge the limits imposed by the

Law. He who endeavours, on whatever pretext, to ignore its obligations is certainly under Satanic influence, and should be talked to, not with a pen, but with a sword. These pseudo-mystics sometimes pretend to be drowned

{p. 47}

in a sea of wonder, but if you ask them what they are wondering at they do not know. They should be told to wonder as much as they please,, but at the same time to remember that the Almighty is their Creator and that they are His servants.

{p. 33}

CHAPTER III

THE KNOWLEDGE OF THIS WORLD

THIS world is a stage or market-place passed by pilgrims on their way to the next. It is here that they are to provide themselves with provisions for the way; or, to put it plainly, man acquires here, by the use of his bodily senses, some knowledge of the works of God, and, through them, of God Himself, the sight of whom will constitute his future beatitude. It is for the acquirement of this knowledge that the spirit of man has descended into this world of water and clay. As long as his senses remain with him he is said to be "in this world"; when they depart, and only his essential attributes remain, he is said to have gone to "the next world."

While man is in this world, two things are necessary for him: first, the protection and nurture of his soul; secondly, the care and nurture of his body. The proper nourishment of the

{p. 49}

soul, as above shown, is the knowledge and love of God, and to be absorbed in the love of anything but God is the ruin of the soul. The body, so to speak, is simply the riding-animal of the soul, and perishes while the soul endures. The soul should take care of the body, just as a pilgrim on his way to Mecca takes care of his camel; but if the pilgrim spends his whole time in feeding and adorning his camel, the caravan will leave him behind, and he will perish in the desert.

Man's bodily needs are simple, being comprised under three heads: food, clothing, and a dwelling-place; but the bodily desires which were implanted in him with a view to procuring these are apt to rebel against reason, which is of later growth than they. Accordingly, as we saw above, they require to be curbed and restrained by the divine laws promulgated by the prophets.

Considering the world with which we have for a time to do, we find it divided into three departments--animal, vegetable, and mineral. The products of all three are continually needed by man and have given rise to three principal

{p. 50}

occupations--those of the weaver, the builder, and the worker in metal. These, again, have many subordinate branches, such as tailors, masons, smiths, etc. None can be quite independent of others; this gives rise to various business connections and relations and these too frequently afford occasions, for hatred, envy, jealousy, and other maladies of the soul. Hence. come quarrels and strife, and the need of political and civil government and knowledge of law.

Thus the occupations and businesses of the world have become more and more complicated and troublesome, chiefly owing to the fact that men have forgotten that their real necessities are only three--clothing, food, and shelter, and that these exist only with the object of making the body a fit vehicle for the soul in its journey towards the next world. They have fallen into the same mistake as the pilgrim to Mecca, mentioned above, who, forgetting the object of his pilgrimage and himself, should spend his whole time in feeding and adorning his camel. Unless a man maintains the strictest watch he is certain to be fascinated and entangled by the world,

{p. 51}

which, as the Prophet said, is "a more potent sorcerer than Harut and Marut."[1]

The deceitful character of the world comes out in the following ways. In the first place, it pretends that it will always remain with you, while, as a matter of fact, it is slipping away from you, moment by moment, and bidding you farewell, like a shadow which seems stationary, but is actually always moving. Again, the world presents itself under the guise of a radiant but immoral sorceress, pretends to be in love with you, fondles you, and then goes off to your enemies, leaving you to die of chagrin and despair. Jesus (upon whom be peace!) saw the world revealed in the form of an ugly old hag. He asked her how many husbands she had possessed; she replied that they were countless.

He asked whether they had died or been divorced; she said that she had slain them all. "I marvel", he said, "at the fools who see, what you have done to others, and still desire you."

This sorceress decks herself out in gorgeous and jewelled apparel and veils her face. Then she goes forth to seduce men, too many of

[1. Two fallen angels.]

{p. 52}

whom follow her to their own destruction. The Prophet has said that in the Judgment Day the world will appear in the form of a hideous witch with green eyes and projecting teeth. Men, beholding her, will say, "Mercy on us! who is this?" The angels will answer, "This is the world for whose sake you quarrelled and fought and embittered one another's lives." Then she will be cast into hell, whence she will cry out, "O Lord! where are those, my former lovers?" God will then command that they be cast after her.

Whoever will seriously contemplate the past eternity during which the world was not in existence, and the future eternity during which it will not be in existence, will see that it is essentially like a journey, in which the stages are represented by years, the leagues by months, the miles by days, and the steps by moments. What words, then, can picture the folly of the man who endeavours to make it his permanent abode, and forms plans ten years ahead regarding things he may never need, seeing that very possibly he may be under the ground in ten days!

{p. 53}

Those who have indulged without limit in the pleasures of the world, at the time of death will be like a man who has gorged himself to repletion on delicious viands and then vomits them up. The deliciousness has gone, but the disgrace remains. The greater the abundance of the possessions which they have enjoyed in the shape of gardens, male and female slaves, gold, silver, etc., the more keenly they will feel the bitterness of parting from them. This is a bitterness which will outlast death, for the soul which has contracted covetousness as a fixed habit will necessarily in the next world suffer from the pangs of unsatisfied desire.

Another dangerous property of worldly things is that they at first appear as mere trifles, but each of these so-called "trifles" branches out into countless

ramifications until they swallow up the whole of a man's time and energy. Jesus (on whom be peace!) said, "The lover of the world is like a man drinking sea-water; the more he drinks, the more thirsty he gets, till at last he perishes with thirst unquenched." The Prophet said, "You can no more mix with the world without being

{p. 54}

contaminated by it than you can go into water without getting wet."

The world is like a table spread for successive relays of guests who come and go. There are gold and silver dishes, abundance of food and perfumes. The wise guest eats as much as is sufficient for him, smells the perfumes, thanks his host, and departs. The foolish guest, on the other hand, tries to carry off some of the gold and silver dishes, only to find them wrenched out of his hands and himself thrust forth, disappointed and disgraced.

We may close these illustrations of the deceitfulness of the world with the following short parable. Suppose a ship to arrive at a certain well-wooded island. The captain of the ship tells the passengers he will stop a few hours there, and that they can go on shore for a short time, but warns them not to delay too long. Accordingly the passengers disembark and stroll in different directions. The wisest, however, return after a short time, and, finding the ship empty, choose the most comfortable places in it. A second band of the passengers spend a somewhat longer time on the island, admiring the foliage of the trees and listening to the song of

{p. 55}

the birds. Coming on board, they find the best places in the ship already occupied, and have to content themselves with the less comfortable ones. A third party wander still farther, and, finding some brilliantly coloured stones, carry them back to the ship. Their lateness in coming on board compels them to stow themselves away in the lower parts of the ship, where they find their loads of stones, which by this time have lost all their brilliancy, very much in their way. The last group go so far in their wanderings that they get quite out of reach of the captain's voice calling them to come on board, and at last he has to sail away without them. They wander about in a hopeless condition and finally either perish of hunger or fall a prey to wild beasts.

The first group represents the faithful who keep aloof from the world altogether and the last group the infidels who care only for this world and nothing for the

next. The two intermediate classes are those who preserve their faith, but entangle themselves more or less with the vanities of things present.

Although we have said so much against the world, it must be remembered that there are

{p. 56}

some things in the world which are not of it, such as knowledge and good deeds. A man carries what knowledge he possesses with him into the next world, and, though his good deeds, have passed, yet the effect of them remains in his character. Especially is this the case with acts of devotion, which result in the perpetual remembrance and love of God. These are among "those good things" which, as the Koran says, "pass not away."

Other good things there are in the world, such as marriage, food, clothing, etc., which a wise man uses just in proportion as they help him to attain to the next world. Other things, which engross the mind, causing it to cleave to this world and to be careless of the next, are purely evil and were alluded to by the Prophet when he said, "The world is a curse, and all which is in it is a curse, except the remembrance of God, and that which aids it."

{p. 57}

CHAPTER IV

THE KNOWLEDGE OF THE NEXT WORLD

AS REGARDS the joys of heaven and the pains of hell which will follow this life, all believers in the Koran and the Traditions are sufficiently informed. But it often escapes them that there is also a spiritual heaven and hell, concerning the former of which God said to His Prophet, "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which are prepared for the righteous." In the heart of the enlightened man there is a window opening on the realities of the spiritual world, so that he knows, not by hearsay or traditional belief, but by actual experience, what produces wretchedness or happiness in the soul just as clearly and decidedly as the physician knows what produces sickness or health in the body. He recognises that knowledge of God and worship are medicinal, and that ignorance and sin are deadly poisons for the soul. Many even so-called "learned" men, from blindly following

{p. 58}

others' opinions, have no real certainty in their beliefs regarding the happiness or misery of souls in the next world, but he who will attend to the matter with a mind unbiassed by prejudice will arrive at clear convictions on this matter.

The effect of death on the composite nature of man is as follows: Man has two souls, an animal soul and a spiritual soul, which latter is of angelic nature. The seat of the animal soul is the heart, from which this soul issues like a subtle vapour and pervades all the members of the body, giving the power of sight to the eye, the power of hearing to the ear, and to every member the faculty of performing its own appropriate functions. It may be compared to a lamp carried about within a cottage, the light of which falls upon the walls wherever it goes. The heart is the wick of this lamp, and when the .supply of oil is cut off for any reason, the lamp dies. Such is the death of the animal soul. With the spiritual, or human soul, the case is different. It is indivisible, and by it man knows God. It is, so to speak, the rider of the animal soul, and when that perishes it still

{p. 59}

remains, but is like a horseman who has been dismounted, or like a hunter who has lost his weapons. That steed and those weapons were granted the human soul that by means of them it might pursue and capture the Phœnix of the love and knowledge of God. If it has effected that capture, it is not a grief but rather a relief to be able to lay those weapons aside, and to dismount from that weary steed. Therefore the Prophet said, "Death is a welcome gift of God to the believer." But .alas for that soul which loses its steed and hunting-weapons before it has captured the prize! Its misery and regret will be indescribable.

A little further consideration will show how entirely distinct the human soul is from the body and its members. Limb after limb may be paralysed and cease working, but the individuality of the soul is unimpaired. Further, the body which you have now is no longer the body which you had as a child, but entirely different, yet your Personality now is identical with your personality then. It is therefore easy to conceive of it as persisting when the

{p. 60}

body is done with altogether, along with its essential attributes which were independent of the body, such as the knowledge and love of God. This is the meaning of that saying of the Koran, "The good things abide." But if, instead of carrying away with you knowledge, you depart in ignorance of God, this

ignorance also is an essential attribute, and will abide as darkness of soul and the seed of misery. Therefore the Koran says, "He who is blind in this life, will be blind in the next life, and astray from the path."

The reason of the human spirit seeking to return to that upper world is that its origin was from thence, and that it is of angelic nature. It was sent down into this lower sphere against its will to acquire knowledge and experience, as God said in the Koran: "Go down from hence, all of you; there will come to you instruction from Me, and they who obey the instruction need not fear, neither shall they be grieved." The verse, "I breathed into man of My spirit," also points to the celestial origin of the human soul. Just as the health of the animal soul consists in the equilibrium of its

{p. 61}

component parts, and this equilibrium is restored, when impaired, by appropriate medicine, so the health of the human soul consists in a moral equilibrium which is maintained and repaired, when needed, by ethical instruction and moral precepts.

As regards its future existence, we have already seen that the human soul is essentially independent of the body. All objections to its existence after death based on the supposed necessity of its recovering its former body fall, therefore, to the ground. Some theologians have supposed that the human soul is annihilated after death and then restored, but this is contrary both to reason and to the Koran. The former shows us that death does not destroy the essential individuality of a man, and the Koran says, "Think not that those who are slain in the path of God are dead; nay, they are alive, rejoicing in the presence of their Lord, and in the grace bestowed on them." Not a word is said in the Law about any of the dead, good or bad, being annihilated. Nay, the Prophet is said to have questioned the spirits of slain infidels as to whether they had found

{p. 62}

the punishments, with which he had threatened them, real or not. When his, followers asked him what was the good of questioning them, he replied, "They hear my words better than you do."

Some Sufis have had the unseen world of heaven and hell revealed to them when in a state of death-like trance. On their recovering consciousness their faces betray the nature of the revelations they have had by marks of joy or terror. But no visions are necessary to prove what will occur to every thinking

man, that when death has stripped him of his senses and left him nothing but his bare personality, if while on earth he has too closely attached himself to objects perceived by the senses, such as wives, children, wealth, lands, slaves, male and female, etc., he must necessarily suffer when bereft of those objects. Whereas, on the contrary, if he has as far as possible turned his back on all earthly objects and fixed his supreme affection upon God, he will welcome death as a means of escape from worldly entanglements, and of union with Him whom he loves. In his case the Prophet's sayings will be verified:

{p. 63}

"Death is a bridge which unites friend to friend," and "The world is a paradise for infidels, but a prison for the faithful."

On the other hand, the pains which souls suffer after death all have their source in excessive love of the world. The Prophet said that. every unbeliever, after death, will be tormented by ninety-nine snakes, each having nine heads. Some simple-minded people have examined the unbelievers' graves and wondered at failing to see these snakes. They do not understand that these snakes have their abode within the unbeliever's spirit, and that they existed in him even before he died, for they were his own evil qualities symbolised, such as jealousy, hatred, hypocrisy, pride, deceit, etc., every one of which springs, directly or remotely, from love of the world. Such is the doom of those who, in the words of the Koran, "set their hearts on this world rather than on the next." If those snakes were merely external they might hope to escape their torment, if it were but for a moment; but, being their own inherent attributes, how can they escape?

{p. 64}

Take, for instance, the case of a man who has sold a slave-girl without knowing how much he was attached to her till she is quite out of his reach. Then the love of her, hitherto dormant, wakes up in him with such intensity as to amount to torture, stinging him like a snake, so that he would fain cast himself into fire or water to escape it. Such is the effect of love of the world, which those who have it often suspect not till the world is taken from them, and then the torment of vain longing is such that they would gladly exchange it for any number of mere external snakes and scorpions.

Every sinner thus carries with him into the world beyond death the instruments of his own punishment; and the Koran says truly, "Verily you shall see hell; you shall see it with the eye of certainty," and "hell surrounds the unbelievers." It does not say "will surround them," for it is round them even now.

Some may object, "If such is the case, then who can escape hell, for who is not more or less bound to the world by various ties of affection and interest?" To this we answer that there

{p. 65}

are some, notably the faqirs, who have entirely disengaged themselves from love of the world. But even among those who have worldly possessions such as wife, children, houses, etc., there are those, who, though they have some affection for these, love God yet more. Their case is like that of a man who, though he may have a dwelling which he is fond of in one city, when he is called by the king to take up a post of authority in another city, does so gladly, as the post of authority, is dearer to him than his former dwelling. Such are many of the prophets and saints.

Others there are, and a great number, who have some love to God, but the love of the world so preponderates in them that they will have to suffer a good deal of pain after death before they are thoroughly weaned from it. Many profess to love God, but a man may easily test himself by watching which way the balance of his affection inclines when the commands of God come into collision with some of his desires. The profession of love to God which is insufficient to restrain from disobedience to God is a lie.

{p. 66}

We have seen above that one kind of spiritual hell is the forcible separation from worldly things to which the heart clave too fondly. Many carry about within them the germs of such a hell without being aware of it; hereafter they will feel like some king who, after living in luxury, has been dethroned and made a laughing-stock. The second kind of spiritual hell is that of shame, when a man wakes up to see the nature of the actions he committed in their naked reality. Thus he who slandered will see himself in the guise of a cannibal eating his dead brother's flesh, and he who envied as one who cast stones against a wall, which stones, rebounding, put out the eyes of his own children.

This species of hell, i.e., of shame, may be symbolised by the following short parable: Suppose a certain king has been celebrating his son's marriage. In the evening the young man goes off with some companions and presently returns to the palace (as he thinks) intoxicated. He enters a chamber where a light is burning and lies down, as he supposes, by his bride. In the morning, when soberness returns, he is

{p. 67}

aghast to find himself in a mortuary of fire-worshippers, his couch a bier, and the form which he mistook for that of his bride the corpse of an old woman beginning to decay. On emerging from the mortuary with his garments all soiled, what is his shame to see his father, the king, approaching with a retinue of soldiers! Such is a feeble picture of the shame those will feel in the next world who in this have greedily abandoned themselves to what they thought were delights.

The third spiritual hell is that of disappointment and failure to reach the real objects of existence. Man was intended to mirror forth the light of the knowledge of God, but if he arrives in the next world with his soul thickly coated with the rust of sensual indulgence he will entirely fail of the object for which he was made. His disappointment may be figured in the following way: Suppose a man is passing with some companions through a dark wood. Here and there, glimmering on the ground, lie variously coloured stones. His companions collect and carry these and advise him to do the same. "For," say they "we have heard

{p. 68}

that these stones will fetch a high price in the place whither we are going." He, on the other hand, laughs at them and calls them fools for loading themselves in the vain hope of gain, while he walks free and unencumbered. Presently they emerge into the full daylight and find that these coloured stones are rubies, emeralds, and other jewels of priceless value. The man's disappointment and chagrin at not having gathered some when so easily within his reach may be more easily imagined than described. Such will be the remorse of those hereafter, who, while passing through this world, have been at no pains to acquire the jewels of virtue and the treasures of religion.

This journey of man through the world may be divided into four stages--the sensuous, the experimental, the instinctive, the rational. In the first he is like a moth which, though it has sight, has no memory, and will singe itself again and again at the same candle. In the second stage he is like a dog which, having once been beaten, will run away at the sight of a stick. In the third he is like a horse or a sheep, both of which instinctively fly at the sight of a

{p. 69}

lion or a wolf, their natural enemies, while they will not fly from a camel or a buffalo, though these last are much greater in size. In the fourth stage man altogether transcends the limits of the animals and becomes capable, to some extent, of foreseeing and providing for the future. His movements at first may be compared to ordinary walking on land, then to traversing the sea in a ship, then, on the fourth plane, where he is conversant with realities, to walking on the sea, while beyond this plane there is a fifth, known to the prophets and saints, whose progress may be compared to flying through the air.

Thus man is capable of existing on several different planes, from the animal to the angelic, and precisely in this lies his danger, i.e., of falling to the very lowest. In the Koran it is written, "We proposed the burden (i.e., responsibility or free-will) to the heavens and the earth and the mountains, and they refused to undertake it. But man took it upon himself: Verily he is ignorant." Neither animals nor, angels can change their appointed rank and place. But man may sink to the animal or soar

{p. 70}

to the angel, and this is the meaning of his undertaking that "burden" of which the Koran speaks. The majority of men choose to remain in the two lower stages mentioned above, and the stationary are always hostile to the travellers or pilgrims, whom they far outnumber.

Many of the former class, having no fixed convictions about the future world, when mastered by their sensual appetites, deny it altogether. They say that hell is merely an invention of theologians to frighten people. and they regard theologians themselves with thinly veiled contempt. To argue with fools of this kind is of very little use. This much, however, may be said to such a man, with the possible result of making him pause and reflect: "Do you really think that the hundred and twenty-four thousand[1] prophets and saints who believed in the future life were all wrong, and you are right in denying it?" If he replies, "Yes! I am as sure as I am that two are more than one, that there is no soul and no future life of joy

[1. The number of prophets according to Muhammadan tradition.]

{p. 71}

and penalty," then the case of such a man is hopeless; all one can do is to leave him alone, remembering the words of the Koran, "Though thou call them to instruction, they will not be instructed."

But, should he say that a future life is possible but that the doctrine is so involved in doubt and mystery that it is impossible to decide whether it be true or not, then one may say to him: "Then you had better give it the benefit of the doubt! Suppose you are about to eat food and some one tells you a serpent has spat venom on it, you would probably refrain and rather endure the pangs of hunger than eat it, though your informant may be in jest or lying. Or suppose you are ill and a charm-writer says, 'Give me a, rupee and I will write a charm which you can tie round your neck and which will cure you,' you would probably give the rupee on the chance of deriving benefit from the charm. Or if an astrologer say, 'When the moon has entered a certain constellation, drink such and such a medicine, and you will recover,' though you may have very little faith in astrology, you very likely

{p. 71}

would try the experiment on the chance that he might be right. And do you not think that, reliance is as well placed on the words of all the prophets, saints, and holy men, convinced as they were of a future life, as on the promise of a charm-writer or an astrologer? People take perilous voyages in ships for the sake of merely probable profit, and will you not suffer a little pain of abstinence now for the sake of eternal joy hereafter?"

The Lord Ali once, in arguing with an unbeliever, said, "If you are right, then neither of us will be any the worse in the future; but if we are right, then we shall escape, and you will suffer." This he said not because he himself was in any doubt, but merely to make an impression on the unbeliever. From all that we have said it follows that man's chief business in this world is to prepare for the next. Even if he is doubtful about a future existence, reason suggests that he should act as if there were one, considering the tremendous issues at stake. Peace be on those who follow the instruction!

{p. 73}

CHAPTER V

CONCERNING MUSIC AND DANCING AS AIDS TO THE RELIGIOUS LIFE

THE heart of man has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony, and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty which we call the world of spirits; they remind man of his relationship to that world, and produce in him an emotion so deep and strange

that he himself is powerless to explain it. The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to emotion; they fan into a flame whatever love is already dormant in the heart, whether it be earthly and sensual, or divine and spiritual.

Accordingly there has been much dispute among theologians as to the lawfulness of music and dancing regarded as religious exercises. One sect, the Zahirites,[1] holding that God is

[1. Literally, "Outsiders."]

{p. 74}

altogether incommensurable with man, deny the possibility of man's really feeling love to God, and say that be can only love those of his own species. If he does feel what he thinks is love to his Creator they say it is a mere projection, or shadow cast by his own fantasy, or a reflection of love to the creature; music and dancing, according to them, have only to do with creature love, and are therefore unlawful as religious exercises. If we ask them what is the meaning of that "love to God" which is enjoined by the religious law, they reply that it means obedience and worship. This is an error which we hope to confute in a later chapter dealing with the love of God. At present we content ourselves with saying that music and dancing do not put into the heart what is not there already, but only fan into a flame dormant emotions. Therefore if a man has in his heart that love to God which the Law enjoins, it is perfectly lawful, nay, laudable in him to take part in exercises which promote it. On the other hand, if his heart is full of sensual desires, music and dancing will only increase them, and are therefore unlawful for him. While, if he listens to

{p. 75}

them merely as a matter of amusement, they are neither lawful nor unlawful, but indifferent. For the mere fact that they are pleasant does not make them unlawful, any, more than the pleasure of listening to the singing of birds or looking at green grass and running water is unlawful. The innocent character of music .and dancing, regarded merely as a pastime, is also corroborated by an authentic tradition which we have from the Lady Ayesha,[1] who narrates: "One festival-day some negroes, were performing in a mosque. The Prophet said to me, 'Do you wish to see them?' I replied, 'Yes.' Accordingly he lifted me up with his own blessed hand, and I looked on so long that he said more than once, 'Haven't you had enough'?" Another tradition from the Lady Ayesha is as follows: "One festival-day, two girls came to my house and began to play and

sing. The Prophet came in and lay down on the couch, turning his face away. Presently Abu Bakr[2] entered, and, seeing the girls playing, exclaimed, 'What! the pipe of Satan in the

[1. Muhammad's favourite wife.

2. Subsequently the first caliph.]

{p. 76}

Prophet's house!' Whereupon the Prophet turned and said, 'Let them alone, Abu Bakr, for this is a festival-day.'"

Passing over the cases where music and dancing rouse into a flame evil desires already dormant in the heart, we come to those cases where they are quite lawful. Such are those of the pilgrims who celebrate the glories of the House of God at Mecca in song, and thus incite others to go on pilgrimage, and of minstrels whose music and songs stir up martial ardour in the breasts of their auditors and incite them to fight against the infidels. Similarly, mournful music which, excites sorrow for sin and failure in the religious life is lawful; of this nature was the music of David. But dirges which increase sorrow for the dead are not lawful, for it is written in the Koran, "Despair not over what you have lost." On the other hand, joyful music at weddings and feasts and on such occasions as a circumcision or the return from a journey is lawful.

We come now to the purely religious use of music and dancing: such is that of the Sufis, who by this means stir up in themselves greater

{p. 77}

love towards God, and, by means of music, often obtain spiritual visions and ecstasies, their heart becoming in this condition as clean as silver in the flame of a furnace, and attaining a degree of purity which could never be attained by any amount of mere outward austerities. The Sufi then becomes so keenly aware of his relationship to the spiritual world that he loses all consciousness of this world, and often falls down senseless.

It is not, however, lawful for the aspirant to Sufism to take part in this mystical dancing without the permission of his "Pir," or spiritual director. It is related of the Sheikh Abu'l Qasim Girgani that, when one of his disciples requested leave to take part in such a dance, he said, "Keep a strict fast for three days; then let them cook for you tempting dishes; if, then, you still prefer the 'dance,' you may take part in it." The disciple, however, whose heart is not thoroughly

purged from earthly desires, though he may have obtained some glimpse of the mystics' path, should be forbidden by his director to take part in such dances, as they will do him more harm than good.

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Those who deny the reality of the ecstasies and other spiritual experiences of the Sufis merely betray their own narrow-mindedness and shallow insight. Some allowance, however, must be made for them, for it is as difficult to believe in the reality of states of which one has no personal experience as it is for a blind man to understand the pleasure of looking at green, grass and running water, or for a child to comprehend the pleasure of exercising sovereignty. A wise man, though he himself may have no experience of those states, will not therefore deny their reality, for what folly can be greater than his who denies the reality of a thing merely because he himself has not experienced it! Of such people it is written in the Koran, "Those who have not the guidance will say, 'This is a manifest imposture.'"

As regards the erotic poetry which is recited in Sufi gatherings, and to which people sometimes make objection, we must remember that, when in such poetry mention is made of separation from or union with the beloved, the Sufi, who is an adept in the love of God, applies such expressions to separation from or union with

{p. 79}

Him. Similarly, "dark locks" are taken to, signify the darkness of unbelief; "the brightness of the face," the light of faith, and drunkenness the Sufi's ecstasy. Take, for instance, the verse:

Thou may'st measure out thousands of measures of wine,But, till thou drink it, no joy is thine.

By this the writer means that the true delights, of religion cannot be reached by way of formal instruction, but by felt attraction and desire.. A man may converse much and write volumes concerning love, faith, piety, and so forth, and blacken paper to any extent, but till he himself possesses these attributes all this will do him no good. Thus, those who find fault with the Sufis for being powerfully affected, even to, ecstasy, by these and similar verses, are merely shallow and uncharitable. Even camels are sometimes so powerfully affected by the Arab-songs of their drivers that they will run rapidly, bearing heavy burdens, till they fall down in a state of exhaustion.

The Sufi hearer, however, is in danger of blasphemy if he applies some of the verses which he hears to God. For instance, if he hears

{p. 80}

such a verse as "Thou art changed from thy former inclination," he must not apply it to God, who cannot change, but to himself and his own variations of mood. God is like the sun, which is always shining, but sometimes for us His light is eclipsed by some object which intervenes between us and Him.

Regarding some adepts it is related that they attain to such a degree of ecstasy that they lose themselves in God. Such was the case with Sheikh Abu'l Hassan Nuri, who, on hearing a certain verse, fell into an ecstatic condition, and, coming into a field full of stalks of newly cut sugar-canes, ran about till his feet were wounded and bleeding, and, not long afterwards, expired. In such cases some have supposed that there occurs an actual descent of Deity into humanity, but this would be as great a mistake as that of one who, having for the first time seen his reflection in a mirror, should suppose that, somehow or other, he had become incorporated with the mirror, or that the red-and-white hues which the mirror reflects were qualities inherent in it.

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The states of ecstasy into which the Sufis fall vary according to the emotions which predominate in them--love, fear, desire, repentance, etc. These states, as we have mentioned above, are often the result not only of hearing verses of the Koran, but erotic poetry. Some have objected to the reciting of poetry, as well as of the Koran, on these occasions; but it should be remembered that all the verses of the Koran are not adapted to stir the emotions--such, for instance, as that which commands that a man should leave his mother the sixth part of his property and his sister the half, or that which orders that a widow must wait four months after the death of her husband before becoming espoused to another man. The natures which can be thrown in to religious ecstasy by the recital of such verses are peculiarly sensitive and very rare.

Another reason for the use of poetry as well as of the Koran on these occasions is that people are so familiar with the Koran, many even knowing it by heart, that the effect of it has been dulled by constant repetition. One cannot be always quoting new verses of the

{p. 82}

Koran as one can of poetry. Once, when some wild Arabs were hearing the Koran for the first time and were strongly moved by it, Abu-Bakr said to them, "We were once like you, but our hearts have grown hard," meaning that the Koran loses some of its effect on those familiar with it. For the same reason the Caliph Omar used to command the pilgrims to Mecca to leave it quickly, "For," he said, "I fear if you grow too familiar with the Holy City the awe of it will depart from your hearts."

There is, moreover, something pertaining to the light and frivolous, at least in the eyes of the common people, in the use of singing and musical instruments, such as the pipe and drum, and it is not befitting that the majesty of the Koran should be, even temporarily, associated with these things. It is related of the Prophet that once, when he entered the house of Rabia, the daughter of Mauz, some singing-girls who, were there began extemporising in his honour. He abruptly bade them cease, as the praise of the Prophet was too sacred a theme to be treated in that way. There is also some danger, if verses of the Koran are exclusively used, that,

{p. 83}

the hearers should attach to them some private interpretation of their own, and this is unlawful. On the other hand, no harm attaches to interpreting lines of poetry in various ways, as it is not necessary to apply to a poem the same meaning which the author had.

Other features of these mystic dances are the bodily contortions and tearing of clothes with which they are sometimes accompanied. If these are the result of genuine ecstatic conditions there is nothing to be said against them, but if they are self-conscious and deliberate on the part of those who wish to appear "adepts," then they are merely acts of hypocrisy. In any case the more perfect adept is he who controls himself till he is absolutely obliged to give vent to his feelings. It is related of a certain youth who was a disciple of the Sheikh Junaid that, on hearing singing commence in an assembly of the Sufis, he could not restrain himself, but began to shriek in ecstasy. Junaid said to him, "If you do that again, don't remain in my company." After this the youth used to restrain himself on such occasions, but at last one, day his emotions were so powerfully stirred

{p. 84}

that, after long and forcible repression of them, he uttered a shriek and died.

To conclude: in holding these assemblies, regard must be had to time and place, and that no spectators come from unworthy motives. Those who participate in them should sit in silence, not looking at one another, but keeping their heads bent, as at prayer, and concentrating their minds on God. Each should watch for whatever may be revealed to his own heart, and not make any movements from mere self-conscious impulse. But if any one of them stands up in a state of genuine ecstasy all the rest should stand up with him, and if any one's turban fall off the others should also lay their turbans down.

Although these matters are comparative novelties in Islam and have not been received from the first followers of the Prophet, we must remember that all novelties are not forbidden, but only those which directly contravene the Law. For instance, the "Tarawih," or night-prayer, was first instituted by the Caliph Omar. The Prophet said, "Live with each man according to his habits and disposition," therefore it

{p. 85}

is right to fall in with usages that please people, when non-conformity would vex them. It is true that the Companions were not in the habit of rising on the entrance of the Prophet, as they disliked this practice; but where it has become established, and abstaining from it would cause annoyance, it is better to conform to it. The Arabs have their own customs, and the Persians have theirs, and God knoweth which is best.

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CHAPTER VI

CONCERNING SELF-EXAMINATION AND THE RECOLLECTION OF GOD

KNOW, O brother, that in the Koran God hath said, "We will set up a just balance on the day of resurrection, and no soul shall be wronged in anything." Whosoever has wrought a grain of good or ill shall then behold it. In the Koran it is also written, "Let every soul see what it sends on before it for the day of account." It was a saying of the Caliph Omar's, "Call yourselves to account before ye be called to account"; and God says, "O ye believers, be patient and strive against your natural desires, and maintain the strife manfully." The saints have always understood that they have come into this world to carry on a spiritual traffic, the resulting gain or loss of which is heaven or hell. They have, therefore, always kept a jealous eye upon the flesh, which, like a treacherous

partner in business, may cause them great loss. He, therefore, is a wise man who, after his morning prayer, spends a whole hour

{p. 87}

in making a spiritual reckoning, and says to his soul, "O my soul, thou hast only one life; no single moment that has passed can be recovered, for in the counsel of God the number of breaths allotted thee is fixed, and cannot be increased. When life is over no further spiritual traffic, is possible for thee; therefore what thou dost, do now; treat this day as if thy life had been already spent, and this were an extra day granted thee by the special favour of the Almighty, What can be greater folly than to lose it?"

At the resurrection a man will find all the hours of his life arranged like a long series of treasure-chests. The door of one will be opened, and it will be seen to be full of light: it represents an hour which he spent in doing good. His heart will be filled which such joy that even a fraction of it would make the inhabitants of hell forget the fire. The door of a second will be opened; it is pitch-dark within, and from it issues such an evil odour as will cause every one to hold his nose: it represents an hour which he spent in ill-doing, and he will suffer such terror that a fraction of it would embitter

{p. 88}

Paradise for the blessed. The door of a third treasure-chest will be opened; it will be seen to, be empty and neither light nor dark within: this represents the hour in which he did neither good nor evil. Then he will feel remorse and confusion like that of a man who has been the possessor of a great treasure and wasted it or let it slip from his grasp. Thus the whole, series of the hours of his life will be displayed, one by one, to his gaze. Therefore a man should, say to his soul every morning, "God has given thee twenty-four treasures; take heed lest thou lose any one of them., for thou wilt not be able to endure the regret that will follow such loss."

The saints have said, "Even suppose God, should forgive thee, after a wasted life, thou wilt not attain to the ranks of the righteous and must deplore thy loss; therefore keep a strict, watch over thy tongue, thine eye, and each of thy seven members, for each of these is, as it, were, a possible gate to hell. Say to thy flesh, 'If thou art rebellious, verily I will punish thee'; for, though the flesh is headstrong, it is capable of receiving instruction, and can be

{p. 89}

tamed by austerity." Such, then, is the aim of self-examination, and the Prophet had said, "Happy is he who does now that which will benefit him after death."

We come now to the recollection of God. This consists in a man's remembering that God observes all his acts and thoughts. People only see the outward, while God sees both the outer and the inner man. He who really believes this will have both his outer and inner being well disciplined. If he disbelieve it, he is an infidel, and if, while believing it, he acts contrary to that belief, be is guilty of the grossest. presumption. One day a negro came to the Prophet and said, "O Prophet of God! I have committed much sin. Will my repentance be accepted, or not?" The Prophet said "Yes." Then the negro said, "O Prophet of God, all the time I was committing sin, did God really behold it?" "Yes," was the answer. The negro uttered a cry and fell lifeless. Till a man is thoroughly convinced of the fact that be is always under God's observation it is impossible for him to act rightly.

A certain sheikh once had a disciple whom he favoured above his other disciples, thus

{p. 90}

exciting their envy. One day the sheikh gave each of them a fowl and told each to go and kill it in a place where no one could see him. Accordingly each killed his fowl in some retired spot and brought it back, with the exception of the sheikh's favourite disciple, who brought his back alive, saying, "I have found no such place, for God sees everywhere." The sheikh said to the others, "You see now this youth's real rank; he has attained to the constant remembrance of God."

When Zuleikha tempted Joseph she cast a cloth over the face of the idol she used to worship. Joseph said to her, "O Zuleikha, thou art ashamed before a block of stone, and should I not be ashamed before Him who created the seven heavens and the earth?" A man once came to the saint Junaid and said, "I cannot keep my eyes from casting lascivious looks. How shall I do so?" "By remembering," Junaid answered, "that God sees you much more clearly than you see any one else." In the traditions it is written that God has said, "Paradise is for those who intend to commit some sin and then remember that My eye is

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upon them and forbear." Abdullah Ibn Dinar relates, "Once I was walking with the Caliph Omar near Mecca when we met a shepherd's slave-boy driving his

flock. Omar said to him, "Sell me a sheep." The boy answered, "They are not mine, but my master's." Then, to try him, Omar said, "Well, you can tell him that a wolf carried one off, and he will know nothing about it." "No, he won't," said the boy, "but God will." Omar then wept, and, sending for the boy's master, purchased him and set him free, exclaiming, "For this saying thou art free in this world and shalt be free in the next."

There are two degrees of this recollection of God. The first degree is that of those saints whose thoughts are altogether absorbed in the contemplation of the majesty of God, and have no room in their hearts for anything else at all. This is the lower degree of recollection, for when a man's heart is fixed, and his limbs are so controlled by his heart that they abstain from even lawful actions, he has no need of any device or safeguard against sins. It was to this kind of recollection that the Prophet referred

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when he said, "He who rises in the morning with only God in his mind, God shall look after him, both in this world and the next."

Some of these recollectors of God are so absorbed in the thought of Him that, if people speak to them they do not hear, or walk in front of them they do not see, but stumble as if they collided with a wall. A certain saint relates as follows: "One day I passed by a place where archers were having a shooting-match. Some way off a man was sitting alone. I approached him and attempted to engage him in talk, but he replied, "The remembrance of God is better than talk." I said, "Are you not lonely?" "No," he answered, "God and two angels are with me." Pointing to the archers, I asked, Which of these has carried off the prize?" "That one," was his reply, "to whom God has allotted it." Then I inquired, "Where does this road come from?" Upon which, lifting up his eyes to heaven, he rose and departed, saying, "O Lord! many of Thy creatures hold one back from the remembrance of Thee!"

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The saint Shibli one day went to see the Sufi Thaury; he found him sitting so still in contemplation that not a hair of his body moved. He; asked him, "From whom didst thou learn to practise such fixity of contemplation?" Thaury answered, "From a cat which I saw waiting at a mouse-hole in an attitude of even greater fixity than this." Ibn Hanif relates: "I was informed that in the city of Sur a sheikh and his disciple were always sitting lost in the recollection of God. I went there and found them both sitting with their faces turned in the

direction of Mecca. I saluted them thrice, but they gave no answer. I said, 'I adjure you, by God, to return my salutation.'[1] The Youth raised his head and replied, 'O Ibn Hanif! The world lasts but for a little time, and of this little time only a little is remaining. Thou art hindering us by requiring us to return thy salutation.' He then bent his head again and was silent. I was hungry and thirsty at the time, but the sight of those two quite carried me out of myself. I remained standing

[1. A Moslem is bound by the Koran to return the salutation of a Moslem.]

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and prayed with them the afternoon and evening prayer. I then asked them for some spiritual advice. The younger replied, 'O Ibn Hanif, we are afflicted; we do not possess that tongue which gives advice.' I remained standing there three days and nights; no word passed between us and none of us slept. Then I said within myself, 'I will adjure them by God to give me some counsel.' The younger, divining my thoughts, again raised his head: 'Go, and: seek such a man, the visitation of whom wilt bring God to thy remembrance and infix His fear in thy heart, and he will give thee that counsel which is conveyed by silence and not by speech.'"

Such is the "recollection" of the saints which consists in being entirely absorbed in the contemplation of God. The second degree of the recollection of God is that of "the companions of the right hand."[1] These are aware that God knows all about them, and feel abashed in His presence, yet they are not carried out of themselves by the thought of His majesty, but remain clearly conscious of themselves and

[1. Koranic phrase for the righteous.]

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of the world. Their condition is like that of a man who should be suddenly surprised in a state of nakedness and should hastily cover himself, while the other class resemble one who suddenly finds himself in the presence of the King and is confused and awestruck. The former subject every project which enters their minds to a thorough scrutiny, for at the Last Day three questions will be asked respecting every action: the first, "Why did you do this?" the second, "In what way did you do this?" the third, "For what purpose did you do this?" The first will be asked because a man should act from divine and not merely Satanic or fleshly impulse. If this question is satisfactorily answered,

the second will test in what way the action was done, wisely, or carelessly and negligently, and the third, whether it was done simply to please God, or to gain the approval of men. If a man understands the meaning of these questions he will be very watchful over the state of his heart, and how he entertains thoughts which are likely to end in action. Rightly to discriminate among such thoughts is a very difficult and delicate matter,

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and he who is not capable of it should attach himself to some spiritual director, intercourse with. whom may illuminate his heart. He should avoid with the utmost care the merely worldly learned man who is an agent of Satan. God said to David, "O David! ask no questions of the learned man who is intoxicated with love of the world, for he will rob thee of My love," and the Prophet said: "God, loves that man who is keen to discern in doubtful things, and who suffers not his reason to be swayed by the assaults of passion." Reason and discrimination are closely connected, and he in whom reason does not rule passion will not be keen to discriminate.

Besides such cautious discrimination before acting a man should call himself strictly to account for his past actions. Every evening he should examine his heart as to what he has done to see whether he has gained or lost in his spiritual capital. This is the more necessary as the heart is like a treacherous business partner, always ready to cajole and deceive; sometimes it presents its own selfishness under the guise of obedience to God, so that a man supposes he has gained, whereas he has really lost.

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A certain saint named Amiya, sixty years of age, counted up the days of his life. He found they amounted to twenty-one thousand six hundred days. He said to himself, "Alas! if I have committed one sin every day, how can I escape from the load of twenty-one thousand six hundred sins?" He uttered a cry and fell to the ground; when they came to raise him they found him dead. But most people are heedless, and never think of calling themselves to account. If for every sin a man committed he placed a stone in an empty house, he would soon find that house full of stones; if his recording angels[1] demanded wages of him for writing down his sins, all his money would soon be gone. People count on their rosaries[2] with self-satisfaction the numbers of times they have recited the name of God, but they keep no rosary for reckoning the numberless idle words they speak. Therefore the Caliph Omar said, "Weigh well your words and deeds before they be weighed at the Judgment." He himself

[1. Two of these are attached to every man.

2. The Muhammadan rosary consists of ninety-nine beads, each representing a name of God.]

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before retiring for the night, used to strike his feet with a scourge and exclaim, "What hast thou done to-day?" Abu Talha was once praying in a palm-grove, when the sight of a beautiful bird which flew out of it caused him to make a mistake in counting the number of prostrations he had made. To punish himself for his inattention, he gave the palm-grove away. Such saints knew that their sensual nature was prone to go astray, therefore they kept a strict watch over it, and punished it for each transgression.

If a man finds himself sluggish and averse. from austerity and self-discipline he should consort with one who is a proficient in such practices so as to catch the contagion of his enthusiasm. One saint used to say, "When I grow lukewarm in self-discipline, I look at Muhammad Ibn Wasi, and the sight of him rekindles my fervour for at least a week." If one cannot find such a pattern of austerity close at hand, then it is a good thing to study the lives of the saints; he should also exhort his soul somewhat in the following way: "O my soul! thou thinkest thyself intelligent and art angry at

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being called a fool, and yet what else art thou, after all? Thou preparest clothing to shield thee from the cold of winter, yet makest no preparation for the after-life. Thy state is like that of a man who in mid-winter should say, 'I will wear no warm clothing, but trust to God's mercy to shield me from the cold. He forgets that God, at the same time that He created cold, showed man the way to make clothing to protect himself from it, and provided the material for that clothing. Remember this also, O soul, that thy punishment hereafter will not be because God is angry with thy disobedience;. and say not, 'How can my sin hurt God?' It, is thy lusts themselves which will have kindled the flames of a hell within thee; just as, from eating unwholesome food, disease is caused in a man's body, and not because his doctor is vexed with him for disobeying his orders.

"Shame upon thee, O soul, for thy overweening love of the world! If thou dost not believe in heaven or hell, at any rate thou believes in death, which will snatch from thee all worldly delights and cause thee to feel the pangs of separation from them, which will be

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intenser just in proportion as thou hast attached thyself to them. Why art thou mad after the world? If the whole of it, from East to West, were thine and worshipped thee, yet it would all, in a brief space, turn to dust along with thyself, and oblivion would blot out thy name, as those of ancient kings before thee. But now, seeing thou hast only a very small fragment of the world, and that a defiled one, wilt thou be so mad as to barter eternal joy for it, a precious jewel for a broken cup of earthenware, and make thyself the laughingstock of all around thee?"

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CHAPTER VII

MARRIAGE AS A HELP OR HINDRANCE TO THE RELIGIOUS LIFE

MARRIAGE plays such a large part in human affairs that it must necessarily be taken into account in treating of the religious lifer and be regarded. in both its aspects of advantage and disadvantage.

Seeing that God, as the Koran says, "only created men and genii for the purpose of worshipping," the first and obvious advantage of marriage is that the worshippers of God may increase in number. Theologians have therefore laid it down as a maxim that it is better to be engaged in matrimonial duties than in supererogatory devotions.

Another advantage of marriage is that, as the Prophet said, the prayers of children profit their parents when the latter are dead, and children who die before their parents intercede for them on the Day of Judgment. "When a child," said the Prophet, "is told to enter

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heaven, it weeps and says, 'I will not enter in without my father and mother.'" Again, one day the Prophet seized hold of a man's sleeves and drew him violently towards himself, saying, "Even thug shall children draw their parents into heaven." He added, "Children crowd together at the gate of heaven and cry out for their fathers and mothers, till those of the latter who are outside are told to enter in and join their children."

It is related of a certain celibate saint that he once dreamt that the Judgment Day had come. The sun had approached close to the earth and people were perishing of thirst; a crowd of boys were moving about giving them water out of gold and silver vessels. But when the saint asked for water he was repulsed, and one of the boys said to him, "Not one of us here is your son." As soon as the saint awoke he made preparations to marry.

Another advantage of marriage is that to sit with and be friendly to one's wife is a relaxation for the mind after being occupied in religious duties, and after such relaxation one may return to one's devotions with renewed

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zest. Thus the Prophet himself, when he found the weight of his revelations press too heavily upon him touched his wife Ayesha and said, "Speak to me, O Ayesha, speak to me!" This he did that, from that familiar human touch, he might receive strength to support fresh revelations. For a similar reason he used to bid the Muezzin Bilal give the call to prayer, and sometimes he used to smell sweet perfumes. It is a well-known saying of his, "I have loved three things in the world: perfumes, and women, and refreshment in prayer." On one occasion Omar asked the Prophet what were the things specially to be sought in the world. He answered, "A tongue occupied in the remembrance of God, a grateful heart, and a believing wife."

A further advantage of marriage is that there should be some one to take care of the house, cook the food, wash the dishes, and sweep the floor, etc. If a man is busy in such work he cannot acquire learning, or carry on his business, or engage in his devotions properly. For this reason Abu Suleiman has said, "A good wife is not a blessing of this world

{p. 104}

merely, but of the next, because she provides a man leisure in which to think of the next, world"; and one of the Caliph Omar's sayings is, "After faith, no blessing is equal to a good wife."

Marriage has, moreover, this good in it, that to be patient with feminine peculiarities, to provide the necessaries which wives require, and to keep them in the path of the law, is a very important part of religion. The Prophet said, "To give one's wife the money she requires is more important than to give alms." Once, when Ibn Mubarak was engaged in a campaign against the infidels, one of his companions asked him, "Is any work more meritorious than

religious war?" "Yes," he replied: "to feed and clothe one's wife and children properly." The celebrated saint Bishr Hafi said, "It is better that a man should work for wife and children than merely for himself." In the Traditions it has been recorded that some sins can only be atoned for by enduring trouble for the sake of one's family.

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Concerning a certain saint it is related that his wife died and he would not marry again, though people urged him, saying it was easier to concentrate his thoughts in solitude. One night he saw in a dream the door of heaven opened and numbers of angels descending. They came near and looked upon him, and one said, "Is this that selfish wretch?" and his fellow answered, "Yes, this is he." The saint was too alarmed to ask whom they meant, but presently a boy passed and he asked him, "It is you they are speaking about," replied the boy; "only up to a week ago your good works were being recorded in heaven along with those of other saints, but now they have erased your name from the roll." Greatly disturbed in mind as soon as he awoke, he hastened to be married. From all the above considerations it will be seen that marriage is desirable.

We come now to treat of the drawbacks to marriage. One of these is that there is a danger, especially in the present time, that a man should gain a livelihood by unlawful means in order to support his family, and no amount of good works can compensate for this. The

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Prophet said that at the resurrection a certain man with a whole mountain-load of good works will be brought forward and stationed near the Balance.[1] He will then be asked, "'By what means did you support your family?' He will not be able to give a satisfactory answer, and all his good works will be cancelled, and proclamation will be made concerning him, 'This is the man whose family have devoured all his good deeds!'"

Another drawback to marriage is this, that to treat one's family kindly and patiently and to bring their affairs to a satisfactory issue can only be done by those who have a good disposition. There is great danger lest a man should treat his family harshly, or neglect them, and so bring sin upon himself. The Prophet said: "He who deserts his wife and children is like a runaway slave; till he returns to them none of his fasts or prayers will be accepted by God." In brief, man has a lower nature, and, till he can control his own lower nature, he had better not assume the responsibility of controlling

[1. The Mizan, or Balance for weighing good and evil deeds, which will be erected on the Judgment Day.]

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another's. Some one asked the saint Bishr Hafi why he did not marry. "I am afraid," he replied, "of that verse in the Koran, "The rights of women over men are precisely the same as the rights of men over women.'"

A third disadvantage of marriage is that the cares of a family often prevent a man from concentrating his thoughts on God and on a future life, and may, unless he is careful, lead to his destruction, for God has said, "Let not your wives and children turn you away from remembering God." He who thinks he can concentrate himself better on his religious duties by not marrying had better remain single, and he who fears falling into sin if he does not marry, had better do so.

We now come to the qualities which should be sought in a wife. The most important of all is chastity. If a wife is unchaste, and her husband keeps silent, he gets a bad name and is hindered in his religious life; if he speaks, his life becomes embittered; and if he divorces her, he may feel the pang of separation. A wife who is beautiful but of evil character is a great calamity; such a one had better be divorced.

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The Prophet said, "He who seeks a wife for the sake of her beauty or wealth will lose both."

The second desirable quality in a wife is a good disposition. An ill-tempered or ungrateful or loquacious or imperious wife makes existence unbearable, and is a great hindrance to leading a devout life.

The third quality to be sought is beauty, as this calls forth love and affection. Therefore one should see a woman before marrying her. The Prophet said, "The women of such a tribe have all a defect in their eyes; he who wishes, to marry one should see her first." The wise have said that he who marries a wife without seeing her is sure to repent it afterwards. It is true that one should not marry solely for the sake of beauty, but this does not mean that beauty should be reckoned of no account at all.

The fourth desirable point is that the sum paid by the husband as the wife's marriage-portion should be moderate. The Prophet said, "She is the best kind of wife whose marriage-portion is small, and whose beauty is great."

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He himself settled the marriage-portion of some women at ten dirhems,[1] and his own daughters' marriage-portions were not more than four hundred dirhems.

Fifthly, she should not be barren. "A piece of old matting lying in the corner of the house is better than a barren wife."[2]

Other qualities in a desirable wife are these: she should be of a good stock, not married previously, and not too nearly related to her husband.

Regarding the Observances of Marriage

Marriage is a religious institution, and should be treated in a religious way, otherwise the mating of men and women is no better than the mating of animals. The Law enjoins that there should be a feast on the occasion of every marriage. When Abdurrahman Ibn Auf married, the Prophet said to him, "Make a marriage-feast, even if you have only a goat to make it with." When the Prophet himself celebrated his marriage with Safia he made a marriage-feast

[1. The dirhem--about six pence.

2. Saying of Muhammad.]

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of dates and barley. It is also right that. marriage should be accompanied with the beating of drums and of music, for man is the crown of creation.

Secondly, a man should remain on good terms with his wife. This does not mean that he should never cause her pain, but that he should bear any annoyance she causes him, whether by her unreasonableness or ingratitude, patiently. Woman is created weak, and requiring concealment; she should therefore be borne with patiently, and kept secluded. The Prophet said, "He who bears the ill-humour of his wife patiently will earn as much merit as Job did by the patient endurance of his trials." On his, death-bed also he was heard to say, "Continue in prayer and treat your wives well, for they are your prisoners." He himself used to bear patiently the tempers of his wives. One day

Omar's wife was angry and scolded him. He said to her, "Thou evil-tongued one, dost thou answer me back?" She replied, "Yes! the Lord of the prophets is better than thou, and his wives, answer him back." He replied, "Alas for Hafsa [Omar's daughter and Muhammad's wife]

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if she does not humble herself"; and when he met her he said, "Take care not to answer the Prophet back." The Prophet also said, "The best of you is he who is best to his own family, as I am the best to mine."

Thirdly, a man should condescend to his wife's recreations and amusements, and not attempt to check them. The Prophet himself actually on one occasion ran races with his young wife Ayesha. The first time he beat her, and the second time she beat him. Another time he held her up in his arms that she might look at some performing negroes. In fact, it, would be difficult to find any one who was so kind to his wives as the Prophet was to his. Wise men have said, "A man should come home smiling and eat what he finds and not ask for anything he does not find." However, he should not be over-indulgent, lest his wife lose her respect for him. If he sees anything plainly wrong on her part, he should not ignore but rebuke it, or he will become a laughing-stock. In the Koran it is written, "Men should have the upper hand over women," and the Prophet said, "Woe to the man who is the servant of

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his wife," for she should be his servant. Wise men have said, "Consult women, and act the contrary to what they advise." In truth there is something perverse in women, and if they are allowed even a little licence, they get out of control altogether, and it is difficult to reduce them to order again. In dealing with them one should endeavour to use a mixture of severity and tenderness, with a greater proportion of the latter. The Prophet said, "Woman was formed of a crooked rib; if you try to bend her, you will break her; if you leave her alone, she will grow more and more crooked; therefore treat her tenderly."

As regards propriety, one cannot be too careful not to let one's wife look at or be looked at by a stranger, for the beginning of all mischief is in the eye. As far as possible, she should not be allowed out of the house, nor to go on the roof, nor to stand at the door. Care should be taken, however, not to be unreasonably jealous and strict. The Prophet one day asked his daughter Fatima, "What is the best thing for women?" She answered, "They should not look on strangers, nor strangers on

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them." The Prophet was pleased at this remark, and embraced her, saying, "Verily, thou art a piece of my liver!" The Commander of the Faithful, Omar, said, "Don't give women fine clothes, for as soon as they have them they will want to go out of the house." In the time of the Prophet women had permission to go to the mosques and stand in the last row of the worshippers; but this was subsequently forbidden.

A man should keep his wife properly supplied with money, and not stint her. To give a wife her proper maintenance is more meritorious than to give alms. The Prophet said, "Suppose a man spends one dinar[1] in religious war, another in ransoming a slave, a third in charity, and gives the fourth to his wife, the giving of this last surpasses in merit all the others put together."

A man should not eat anything especially good by himself, or, if he has eaten it, he should keep silent about it and not praise it before his wife. It is better for husband and wife to eat

[1. About ten shillings.]

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together, if a guest be not present, for the Prophet said, "When they do so, God sends His blessing upon them, and the angels pray for them." The most important point to see to is that the supplies given to one's wife are acquired by lawful means.

If a man's wife be rebellious and disobedient, he should at first admonish her gently; if this is not sufficient he should sleep in a separate chamber for three nights. Should this also fail he may strike her, but not on the mouth, nor with such force as to wound her. Should she be remiss in her religious duties, he should manifest his displeasure to her for an entire month, as the Prophet did on one occasion to all his wives.

The greatest care should be taken to avoid divorce, for, though divorce is permitted, yet God disapproves of it, because the very utterance of the word "divorce" causes a woman pain, and how can it be right to pain any one? When divorce is absolutely necessary, the formula for it should not be repeated, thrice all at

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once, but on three different occasions.[1] A woman should be divorced kindly, not through anger and contempt, and not without a reason. After divorce a man should give his former wife a present, and not tell others that she has been divorced for such and such a fault. Of a certain man who was instituting divorce-proceedings against his wife it is related that people asked him, "Why are you divorcing her?" He answered, "I do not reveal my wife's secrets." When he had actually divorced her, he was asked again, and said, "She is a stranger to me now; I have nothing to do with her private affairs."

Hitherto we have treated of the rights of the wife over her husband, but the rights of the husband over the wife are even more binding. The Prophet said, "If it were right to worship any one except God, it would be right for wives to worship their husbands." A wife should not boast of her beauty before her husband, she should not requite his kindness with ingratitude, she should not say to him, "Why have you

[1. The formula for divorce has to be repeated thrice to make it complete.]

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treated me thus and thus?" The Prophet said, I looked into hell and saw many women there; I asked the reason, and received this reply, 'Because they abused their husbands and were ungrateful to them.'"

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CHAPTER VIII

THE LOVE OF GOD

THE love of God is the highest of all topics, and is the final aim to which we have been tending hitherto. We have spoken of spiritual dangers as they hinder the love of God in a man's heart, and we have spoken of various good qualities as being the necessary preliminaries to it. Human perfection resides in this, that the love of God should conquer a man's heart and possess it wholly, and even if it does not possess it wholly it should predominate in the heart over the love of all other things. Nevertheless, rightly to understand the love of God is so difficult a matter that one sect of theologians have altogether denied that man can love a Being who is not of his own species, and they have defined the love of God as consisting merely in obedience. Those who hold such views do not know what real religion is.

All Moslems are agreed that the love of God is a duty. God says concerning the

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believers, "He loves them and they love Him,"[1] and the Prophet said, "Till a man loves God and His Prophet more than anything else he has not the right faith." When the angel of death came to take the soul of Abraham the latter said, "Have you ever seen a friend take his friend's life?" God answered him, "Have you ever seen a friend unwilling to see his friend?" Then Abraham said, "O Azrael! take my soul!" The following prayer was taught by the Prophet to his companions, "O God, grant me to love Thee and to love those who love Thee, and whatsoever brings me nearer to Thy love, and make Thy love more precious to me than cold water to the thirsty." Hassan Basri used to say, "He who knows God loves Him, and he who knows the world hates it."

We come now to treat of love in its essential nature. Love may be defined as an inclination to that which is pleasant. This is apparent in the case of the five senses, each of which may be said to love that which gives it delight; thus the eye loves beautiful forms, the ear music, etc. This is a kind of love we share with the

[1. Koran.]

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animals. But there is a sixth sense, or faculty of perception, implanted in the heart, which animals do not possess, through which we become aware of spiritual beauty and excellence. Thus, a man who is only acquainted with sensuous delights cannot understand what the Prophet meant when he said he loved prayer more than perfumes or women, though the last two were also pleasant to him. But he whose inner eye is opened to behold the beauty and perfection of God will despise all outward sights in comparison, however fair they may be.

The former kind of man will say that beauty resides in red-and-white complexions, well-proportioned limbs, and so forth, but he will be blind to moral beauty, such as men refer to when they speak of such and such a man as possessing a "beautiful" character. But those possessed of inner perception find it quite possible to love the departed great, such as the Caliphs Omar and Abu Bakr, on account of their noble qualities, though their bodies have long been mingled with the dust. Such love is directed not towards any outward form, but towards the inner character. Even when we wish to excite love

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in a child towards any one, we do not describe their outward beauty of form, etc., but their inner excellences.

When we apply this principle to the love of God we shall find that He alone is worthy of our love, and that, if any one loves Him not, it is because he does not know Him. Whatever we love in any one we love because it is a reflection of Him. It is for this reason that we love Muhammad, because he is the Prophet and the Beloved of God, and the love of learned and pious men is really the love of God. We shall see this more clearly if we consider what are the causes which excite love.

The first cause is this, that man loves himself and the perfection of his own nature. This leads him directly to the love of God, for man's very existence and man's attributes are nothing else but the gift of God, but for whose grace and kindness man would never have emerged from behind the curtain of non-existence into the visible world. Man's preservation and eventual attainment to perfection are also, entirely dependent upon the grace of God. It would indeed be a wonder, if one should take

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refuge from the heat of the sun under the shadow of a tree and not be grateful to the tree, without which there would be no shadow at all. Precisely in the same way, were it not for God, man would have no existence nor attributes at all; wherefore, then, should he not love God, unless he be ignorant of Him? Doubtless fools cannot love Him, for the lover of Him springs directly from the knowledge of Him, and whence should a fool have knowledge?

The second cause of this love is that man loves his benefactor, and in truth his only Benefactor is God, for whatever kindness he receives from any fellow-creature is due to the immediate instigation of God. Whatever motive may have prompted the kindness he receives from another, whether the desire to gain religious merit or a good name, God is the Agent who set that motive to work.

The third cause is the love that is aroused by contemplation of the attributes of God, His power and wisdom, of which human power and wisdom are but the feeblest reflections. This love is akin to that we feel to the great and

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good men of the past, such as the Imam Malik and the Imam Shafi,[1] though we never expect to receive any personal benefits from them, and, is therefore a more disinterested kind of love. God said to the Prophet David, "That servant is dearest to Me who does not seek Me from fear of punishment or hope of reward, but to pay the debt due to My Deity." And in the Psalms it is written, "Who is a greater transgressor than he who worships Me from fear of hell or hope of heaven? If I had created neither, should I not then have deserved to be worshipped?"

The fourth cause of this love is the affinity between man and God, which is referred to in the saying of the Prophet, "Verily God created man in His own likeness." Furthermore, God has said, "My servant seeks proximity to Me, that I may make him My friend, and when I have made him My friend I become his ear, his eye, his tongue." Again, God said to Moses, "I was sick, and thou didst not visit Me?" Moses replied, "O God! Thou art Lord of heaven and earth: how couldest Thou be sick?"

[1. Founders of the sects which bear their names.]

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God said, "A certain servant of Mine was sick; hadst thou visited, him, thou wouldst have visited Me."

This is a somewhat dangerous topic to dwell upon, as it is beyond the understanding of common people, and even intelligent men have stumbled in treating of it, and come to believe in incarnation and union with God. Still, the affinity which does exist between man and God disposes of the objection of those theologians mentioned above, who maintain that man cannot love a Being who is not of his own species. However great the distance between them, man can love God because of the affinity indicated in the saying, "God created man in His own likeness."

The Vision of God

All Moslems profess to believe that the Vision of God is the summit of human felicity, because it is so stated in the Law; but with many this is a mere lip-profession which arouses no emotion in their hearts. This is quite, natural, for how can a man long for a thing of which he has no knowledge? We will endeavour

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your to show briefly why the Vision of God is the greatest happiness to which a man can attain.

In the first place, every one of man's faculties has its appropriate function which it delights to fulfil. This holds good of them all, from the lowest bodily appetite to the highest form of intellectual apprehension. But even a comparatively low form of mental exertion affords greater pleasure than the satisfaction of bodily appetites. Thus, if a man happens to be absorbed in a game of chess, he will not come to his meal, though repeatedly summoned. And the higher the subject-matter of our knowledge, the greater is our delight in it; for instance, we would take more pleasure in knowing the secrets of a king than the secrets of a vizier. Seeing, then, that God is the highest possible object of knowledge, the knowledge of Him must afford more delight than any other. He who knows God, even in this world, dwells, as it were, in a paradise, "the breadth of which is as the breadth of the heavens and the earth,"[1] a, paradise the fruits of which no envy can.

[1. Koran.]

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prevent him plucking, and the extent of which is not narrowed by the multitude of those who, occupy it.

But the delight of knowledge still falls short of the delight of vision, just as our pleasure in thinking of those we love is much less than the pleasure afforded by the actual sight of them. Our imprisonment in bodies of clay and water, and entanglement in the things of sense constitute a veil which hides the Vision of God from us, although it does not prevent our attaining to some knowledge of Him. For this reason God said to Moses on Mount Sinai, "Thou shalt not see Me."[1]

The truth of the matter is this, that, just as the seed of man becomes a man, and a buried datestone becomes a palm-tree, so the knowledge of God acquired on earth will in the next world change into the Vision of God, and he who has never learnt the knowledge will never have the Vision. This Vision will not be shared alike by all who know, but their discernment of it will vary exactly as their knowledge. God is one, but He will be seen in many different ways,

[1. Koran.]

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just as one object is reflected in different ways by different mirrors, some showing it straight, and some distorted, some clearly and some dimly. A mirror may be so crooked as to make even a beautiful form appear misshapen, and a man may carry into the next world a heart so dark and distorted that the sight which will. be a source of peace and joy to others will he to him a source of misery. He, in whose heart the love of God has prevailed over all else, will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect happiness mere knowledge is not enough, unaccompanied by love, and the love of God cannot take possession of a man's heart till it be purified from love of the world, which purification can only be effected by abstinence and austerity. While he is in this world a man's condition with regard to the Vision of God is like that of a lover who should see his Beloved's face in the twilight, while his clothes are infested

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with hornets and scorpions, which continually torment him. But should the sun arise and reveal his Beloved's face in all its beauty, and the noxious vermin leave off molesting him, then the lover's joy will be like that of God's servant, who, released from the twilight and the tormenting trials of this world, beholds Him without a veil. Abu Suleiman said, "He who is busy with himself now will be busy with himself then, and he who is occupied with God now will be occupied with Him then."

Yahya Ibn Muaz relates, "I watched Bayazid Bistami at prayer through one entire night. When he had finished he stood up and said, 'O Lord! some of Thy servants have asked and obtained of Thee the power to perform miracles, to walk on the sea, and to fly in, the air, but this I do not ask; some have asked and obtained treasures, but these I do not ask.' Then he turned, and, seeing me, said, 'Are you there, Yahya?' I replied, 'Yes.' He asked, 'Since when? I answered, 'For a long time.' I then asked him to reveal to me some of his spiritual experiences. 'I will reveal,' he answered, 'what is lawful to tell you. The Almighty

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showed me His kingdom, from its loftiest to its lowest; He raised me above the throne and the seat and all the seven heavens. Then He said, "Ask of me whatsoever thing thou desirest." I answered, "Lord! I wish for nothing beside Thee." '"Verily," He said, "thou art My servant.'"

On another occasion Bayazid said, "Were God to offer thee the intimacy with Himself of Abraham, the power in prayer of Moses, the spirituality of Jesus, yet keep thy face directed to Him only, for He has treasures surpassing even these." One day a friend said to him, "For thirty years I have fasted by day and prayed by night and have found none of that spiritual joy of which thou speakest." Bayazid answered, "If you fasted and prayed for three hundred years, you would never find it." "How is that?" asked the other. "Because," said Bayazid, "your selfishness is acting as a veil between you and God." "Tell me, then, the cure." "It is a cure which you cannot carry out." However, as his friend pressed him to reveal it, Bayazid said, "Go to the nearest barber and have your beard shaved; strip yourself

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of your clothes, with the exception of a girdle round your loins. Take a horse's nosebag full of walnuts, hang it round your neck, go into the bazaar and cry out, 'Any boy who gives me a slap on the nape of my neck shall have a walnut.' Then, in this manner, go where the Cadi and the doctors of the law are sitting." "Bless my soul!" said his friend, "I really can't do that; do suggest some other remedy." "This is the indispensable preliminary to a cure," answered Bayazid, "but, as I told you, you are incurable."

The reason Bayazid indicated this method of cure for want of relish in devotion was that his friend was an ambitious seeker after place and honour. Ambition and pride are diseases which can only be cured in some such way. God said unto Jesus, "O Jesus! when I see in My servants' hearts pure love for Myself unmixed with any selfish desire concerning this world or the next, I act as guardian over that love." Again, when people asked Jesus "What is the highest work of all?" he answered, "To love God and to be resigned to His will." The saint Rabia was once asked whether she loved

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the Prophet: "The love of the Creator," she said, "has prevented my loving the creature." Ibrahim Ben Adham, in his prayers, said, "O God! In my eyes heaven itself is less than a gnat in comparison with the love of Thee and the joy of Thy remembrance which thou hast granted me."

He who supposes that it is possible to enjoy happiness in the next world apart from the love of God is far gone in error, for the very essence of the future life is to arrive at God as at an object of desire long aimed at and attained through countless obstacles. This enjoyment of God is happiness. But if he had no

delight in God before, he will not delight in Him then, and if his joy in God was but slight before it will be but slight then. In brief, our future happiness will be in strict proportion to the degree in which we have loved God here.

But (and may God preserve us from such a doom!) if in a man's heart there has been growing up a love of what is opposed to God, the conditions of the next life will be altogether alien to him, and that which will cause joy to others will to him cause misery.

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This may be illustrated by the following anecdote: A certain scavenger went into the perfume-sellers' bazaar, and, smelling the sweet scents, fell down unconscious. People came round him and sprinkled rose-water upon him and held musk to his nose, but he only became worse. At last one came who had been a scavenger himself; he held a little filth under the man's nose and he revived instantly, exclaiming, with a sigh of satisfaction, "Ah! this is perfume indeed!" Thus in the next life a worldling will no longer find the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the manifestation of the Beauty of God; happy is that man who has aimed at and acquired affinity with it. All austerities, devotions, studies have the acquirement of that affinity for their aim, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy." Sins and lusts directly oppose the attainment of this affinity; therefore the Koran goes on to say, "And he

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who has corrupted his soul is miserable."[1] Those who are gifted with spiritual insight have really grasped this truth as a fact of experience, and not a merely traditional maxim. Their clear perception of it leads them to the conviction that he by whom it was spoken was a prophet indeed, just as a man who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion of a rod into a snake, the credit of which may be shaken by apparently equally extraordinary miracles performed by magicians.

The Signs of the Love of God

Many claim to love God, but each should examine himself as to the genuineness of the love which he professes. The first test is this: he should not

dislike the thought of death, for no friend shrinks from going to see a friend. The Prophet said, "Whoever wishes to see God, God wishes to see him." It is true a sincere lover of God may shrink from the thought of death coming before he has finished his preparation

[1. Koran, chap. 91.]

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for the next world, but if he is sincere, he will be diligent in making such preparation.

The second test of sincerity is that a man should be willing to sacrifice his will to God's, should cleave to what brings him nearer to God, and should shun what places him at a distance from God. The fact of a man's sinning is no proof that he does not love God at all, but it proves that he does not love Him with his whole heart. The saint Fudhail said to a certain man, "If any one asks you whether you love God, keep silent; for if you say, 'I do not love Him,' you are an infidel; and if you say, 'I do,' your deeds contradict you."

The third test is that the remembrance of God should always remain fresh in a man's heart without effort, for what a man loves he constantly remembers, and if his love is perfect he never forgets it. It is possible, however, that, while the love of God does not take the first place in a man's heart, the love of the love of God may, for love is one thing and the love of love another.

The fourth test is that he will love the Koran, which is the Word of God, and

{p. 134}

Muhammad, who is the Prophet of God; if his love is really strong, he will love all men, for all are God's servants, nay, his love will embrace the whole creation, for he who loves any one loves the works he composes and his handwriting.

The fifth test is, he will be covetous of retirement and privacy for purposes of devotion;, he will long for the approach of night, so that he may hold intercourse with his Friend without let or hindrance. If he prefers conversation by day and sleep at night to such retirement, then, his love is imperfect. God said to David, "Be not too intimate with men; for two kinds of persons are excluded from My presence: those who are earnest in seeking reward and slack when they obtain it, and those who prefer their own thoughts to the

remembrance of Me. The. sign of My displeasure is that I leave such to themselves."

In truth, if the love of God really take possession of the heart all other love is excluded. One of the children of Israel was in the habit of praying at night, but, observing that a bird sang in a certain tree very sweetly, he

{p. 135}

began to pray under that tree, in order to have the pleasure of listening to the bird. God told David to go and say to him, "Thou hast mingled the love of a melodious bird with the love of Me; thy rank among the saints is lowered." On the other hand, some have loved God with such intensity that, while they were engaged in devotion, their houses have caught fire and they have not noticed it.

A sixth test is that worship becomes easy. A certain saint said, "During one space of thirty years I performed my night-devotions with great difficulty, but during a second space of thirty years they became a delight." When love to God is complete no joy is equal to the joy of worship.

The seventh test is that lovers of God will love those who obey Him and hate the infidels and the disobedient, as the Koran says: "They are strenuous against the unbelievers and merciful to each other." The Prophet once asked God and said, "O Lord! who are Thy lovers?" and the answer came, "Those who cleave to Me

{p. 136}

as a child to its mother, take refuge in the remembrance of Me as a bird seeks the shelter of its nest, and are as angry at the sight of sin as an angry lion who fears nothing."

Convocation Sessions 

FIRST SESSION - MONDAY,  2 AUGUST 2010  : MORNING

Conferment for: (1)    Emeritus Professor(2)    Doctor of Philosophy(3)    Doctor of Medicine(4)    Royal Education Award

SECOND SESSION - TUESDAY, 3  AUGUST  2010 : MORNING

Conferment for Masters degree: 

(1)    Institute of Graduate Studies(2)    Academy of Islamic Studies(3)    Faculty of Education(4)    Faculty of Dentistry(5)    Faculty of Science(6)    Faculty of Arts and Social Sciences(7)    Faculty of Law(8)    Cultural Centre(9)    Institute of Principalship Studies

THIRD SESSION - TUESDAY, 3  AUGUST  2010 : AFTERNOON

Conferment for Masters degree: (1)    Academy of Malay Studies(2)    Faculty of Built Environment(3)    Faculty of Languages and Linguistics(4)    Faculty of Economics and Administration(5)    Faculty of Engineering(6)    Faculty of Business and Accountancy(7)    Faculty of Medicine(8)    Faculty of Computer Science and Information Technology(9)    International Institute of Public Policy & Management(10)  Asia-Europe Institute

FORTH SESSION - WEDNESDAY, 4 AUGUST 2010  : MORNING

Conferment for:   Faculty of Economics and Administration     Bachelor of Economics

Faculty of Arts and Social Sciences           Bachelor of ArtsDiploma of Strategic & Defense Studies

FIFTH SESSION – WEDNESDAY, 4 AUGUST 2010  : AFTERNOON

Faculty of Science             Bachelor of Science

SIXTH SESSION - THURSDAY,  5 AUGUST 2010 : MORNING

Faculty of Education                                      Bachelor of CounsellingBachelor of Early Childhood EducationBachelor in Education (Teaching of English as a Second Language) Bachelor in Education (Teaching of English as a Second Language) Primary EducationBachelor in Education (Educational Management)Diploma of Education

Faculty of Dentistry                                         Bachelor of Dental Surgery

Faculty of Law                        

Bachelor of Jurisprudence                                                                 Bachelor of Jurisprudence (External)Bachelor of Laws

SEVENTH SESSION– THURSDAY, 5 AUGUST 2010  : AFTERNOON

Faculty of Languages & Linguistics               Bachelor of Languages & Linguistics

Faculty of Business and Accountancy      Bachelor of Business Administration                                                                  Bachelor of Accounting

Faculty of Computer Science and Information Technology  Bachelor of Compute Science                                                                     Bachelor of Information Technology

EIGHTH SESSION–FRIDAY, 6 AUGUST 2010  : MORNING

Faculty of Medicine                                    Bachelor of Pharmacy                                                                      Bachelor of Medicine and Bachelor of Surgery                                                                 Bachelor of Biomedical Science                                                                 Bachelor of Nursing Science

Faculty of Science                         Bachelor of Science with Education

Cultural Centre              Bachelor of Performing Arts (Drama)                                                Bachelor of Performing Arts (Music)                                               Bachelor of Performing Arts (Dance)

Sports Centre                            Bachelor of Sports Science 

NINTH SESSION - SATURDAY, 7 AUGUST 2010  : MORNING

Academy of Islamic Studies   Bachelor of Islamic Education                                                  Bachelor of Applied Science with Islamic Studies                                           Bachelor of Syariah                                           Bachelor of Usuluddin

Faculty of Built Environment                  Bachelor of Estate Management                                           Bachelor of Science Architecture                                               Bachelor of  Architecture                                                Bachelor of Quantity Surveying                                   Bachelor of Building Surveying  

TENTH SESSION –SATURDAY, 7 AUGUST 2010  : AFTERNOON

Academy of Malay Studies   

Bachelor of Malay Studies

Faculty of Engineering                Bachelor of Engineering (Environmental)                                                     Bachelor of Engineering (Civil)Bachelor of Engineering (Materials)                                                     Bachelor of Biomedical Engineering                                                      Bachelor of Engineering (Electrical)                                                      Bachelor of Engineering (Chemical)                                                    Bachelor of Engineering (Mechanical)                                                     Bachelor of Engineering (Manufacturing)                                                      Bachelor of Engineering (Computer Aided Design & Manufacture)                                                    Bachelor of Engineering (Telecommunication)

 

Ucapan Dasar Presiden PKR PENDAHULUAN

Bismillah alrrahman alrrahim, Assalamu’alaikum Warahmatullihi wa barakatuhu dan salam

sejahtera.

Syukur ke hadrat Allah swt kita di panjangkan usia dan dianugerahkan kesihatan yang baik

hingga dapat bersama-sama di dewan Kelantan Trade Centre ini bagi mengadakan Kongres

Parti Keadilan Rakyat.

Pada tahun ini, kita bertuah kerana dapat bertandang ke Kota Bharu, Kelantan, bumi Cik Siti

Wan Kembang, negeri yang diperintah oleh kerajaan pimpinan rakan kita, dari Parti Islam se-

Malaysia sejak dua dekad yang lalu.

Walaupun dengan kelebihan satu kerusi pada 2004, PAS dengan kepimpinan ulamak;

tawadduq dan istiqamah telah Berjaya mempertahankan kerajaan negeri terus

memperkukuhkannya hingga ke hari ini.

Justeru, kunjungan kita ke Kota Bharu ini, bukan satu kebetulan. Kunjungan ini disertai dengan

misi penting; yakni, mengajak kita semua kembali menghayati fitrah sebuah perjuangan yang

kita pegang.

Orang hulu balik ke hulu,

Bila sampai bulan terang,

Asal niat jernihkan dahulu,

Agar segak langkah pejuang.

ERTI SEBUAH PERJUANGAN

Saudara-saudari yang dikasihi,

Kita telah lalui tiga era kepimpinan lawan. Kepimpinan UMNO kini kian berkecamuk dan

terdesak, umpama binatang buas yang luka, tindakbalasnya nekad dan lebih zalim.

Sesungguhnya hanya pejuang sejati yang mampu berhadapan dengan musuh yang terdesak

serta nekad seperti hari ini. Hanya pejuang sejati yang mampu berhadapan dengan tekanan di

luar batas kemanusiaan serta ujian sogokan dan imbuhan, ibarat tiada sempadan.

Justeru, bagaimana pula tindakan kita? Kita harus kembali ke titik mula perjuangan kita; janji

dan sumpah kita, harapan dan doa restu rakyat. Kita juga harus muhasabah, secara jujur dan

ikhlas, adakah kita pejuang sejati.

Saudara-saudari perwakilan yang dikasihi,

Kita singkap semula! KEADILAN lahir di tengah-tengah rintihan rakyat. Rakyat mendambakan

satu wadah yang diharapkan dapat menyelamatkan negara ini dari terus dimusnahkan.

Pabila Raja kerenah,

Pabila gundek menabur fitnah,

Pabila pembesar kurang amanah,

Pabila kepercayaan rakyat kian punah,

Itulah tandanya Negara akan musnah.

Di bahu kita harapan disandarkan. Ibarat batang pokok, yang menunjangi perjuangan kita. Kita

yakin kemahuan rakyat yang mahukan keadilan dan perubahan.

Hari ini, akan saya ungkapkan sekali lagi Deklarasi Permatang Pauh, 12 September 1998.

Bahawa yang kita perjuangkan adalah:

Gerakan reformasi yang terpancar perjuangan hati nurani, dari kesedaran bahawa

sesungguhnya diri manusia itu mulia dan merdeka, mempunyai hak dan tanggungjawab, diri

manusia haram dizalimi dan diaibkan, haram di belenggu dan disekat tanpa mengikut proses

dan undang-undang yang adil

Gerakan reformasi untuk menegakkan keadilan untuk semua, yang kuat dan yang lemah, yang

kaya dan yang miskin; membersihkan institusi dan proses undang-undang dari dicemari oleh

penyalahgunaan kuasa dan rasuah;

Gerakan reformasi untuk mendaulatkan kuasa rakyat melalui proses demokrasi. Demokrasi itu

satu kemestian, kerana semangat keadilan yang ada dalam diri manusia membolehkan

demokrasi dilaksana, tetapi kecenderungan manusia untuk berlaku zalim menjadikan

demokrasi satu kewajipan;

Gerakan reformasi untuk memperjuangkan keadilan ekonomi, menjana pertumbuhan dan

pengagihan yang saksama, jangan yang kaya bertambah kaya yang miskin papa kedana.

Dunia ini mencukupi untuk keperluan semua, tetapi tidak mencukupi untuk memenuhi

kerakusan individu;

Gerakan reformasi untuk membanteras rasuah dan penyalahgunaan kuasa, mengikis

manipulasi pasaran oleh segelintir golongan rakus dan mahakaya;

Gerakan reformasi untuk memperkukuhkan jayadiri budaya yang dinamis, setia kepada

warisan bangsa yang murni dan terbuka kepada segala yang baik dari semua budaya;

Saudara-saudari dalam perjuangan yang dikasihi,

Pilihanraya umum ke-12 memberi kemenangan dan kedudukan moral kepada kita untuk

mendepani usaha menyelamatkan Negara.

Walaupun kita telah membuat anjakan besar, hakikatnya negara masih lagi bergelut dengan

kebejatan dan salah guna kuasa yang sama, diarahkan oleh dalang politik yang sama. Malah

jauh lebih ganas kerana luka 2008 tidak mampu mereka terima.

Justeru, tidak hairanlah sandiwara Fitnah 2 dirancang dan kali ini menonjolkan watak yang

lebih mantap. Fitnah 2 ini adalah peringatan besar kepada kita bahawa barah yang

mencetuskan perjuangan rakyat pada tahun 1998; masih bersarang, makin bernanah hingga

ke hari ini.

Ringkasnya tuan-tuan dan puan-puan,

Sewajarnya kita mengingat kembali pengajaran perjuangan Rasulullah SAW ketika berlakunya

ujian-ujian getir dalam peristiwa Tahun Kesedihan – orang-orang Islam telah dipulaukan, isteri

kesayangan Rasullah SAW iaitu Saidatina Khadijah dan Abu Talib, bapa saudara Rasullah SAW

meninggal dunia pada tahun itu, sehinggakan Rasulullah ditempelak oleh musuhnya bahawa

“Tuhannya sendiri telah meninggalkannya”. Tetapi berkat iman dan istiqamah mereka, Allah

SWT membalasnya dengan kemenangan.

Memang lazim kebatilan disokong kerana ia ada kekuatan, kezaliman dijunjung kerana ia ada

kuasa, manakala pembohongan diakui, kerana ia kaya dan menguasai media. Namun

percayalah, sebuah kerajaan yang zalim, kekuatan zahiriah yang mereka ada selalu

menyembunyikan betapa rapuhnya tampuk kuasa yang mereka pegang; ingat firman Allah

SWT dalam Surah al-Hasyr ayat 14, mafhumnya:

Di dalam al-Quran, Allah SWT memberikan contoh-contoh yang nyata mengenai peringatan ini

-dari Firaun ke Parsi hingga ke Rom; kerajaan zalim yang nampak begitu gagah runtuh satu

persatu. Kita arif dengan kupasan Ibn Khaldun dalam mukaddimah. Mutakhir ini kita

menyaksikan kebangkitan rakyat menewaskan kezaliman apartheid di Afrika Selatan, Marcos

di Filipina dan Shah di Iran.

MEMENUHI ASPIRASI RAKYAT

Saudara-saudari yang dikasihi

Kepercayaan yang diberikan oleh rakyat kepada Pakatan Rakyat dan KEADILAN khususnya di

Selangor, adalah kepercayaan bersyarat. Harapan rakyat yang diungkapkan melalui manifesto,

perlu diterjemahkan dengan sebaiknya melalui pelaksanaan yang menepati tuntutan.

Bukan mudah untuk memimpin Selangor, apatah lagi selepas 50 tahun diporak-perandakan

oleh Kerajaan Barisan Nasional (BN). Tahniah diucapkan kepada YAB Tan Sri Khalid Ibrahim

dan pimpinan kerajaan Pakatan Rakyat yang bertungkus lumus mentadbir negeri dengan baik,

walaupun terpaksa berhadapan dengan karenah dan tentangan dari luar mahupun dari dalam.

Sesungguhnya, pengiktirafan tidak datang dengan percuma. Kerajaan Negeri Selangor perlu

terus menjunjung aspirasi rakyat, dan aspirasi parti rakyat, dan aspirasi parti dan PR.

Tempoh dua tahun memimpin, pelbagai dasar yang meletakkan kepedulian kepada rakyat di

hadapan telah dilaksanakan. Program-program ini perlu disokong dan dan diperhebatkan.

Kerajaan Negeri perlu lebih kreatif menggembleng tenaga dengan aktivis parti untuk

memastikan lebih ramai rakyat mendapat kebaikan dari program sebegini.

Pada masa yang sama, jangan kita lupa bahawa rekod dua tahun Kerajaan 2 Negeri PR adalah

satu rekod membanggakan. Cubaan demi cubaan dibuat untuk menyabitkan kerajaan

Selangor dengan rasuah gagal.

Saudara-saudari sekalian,

Namun, beberapa aspek perlu diberi perhatian;

Pertama, percepatkan pelaksanaan keputusan dan kelicinan pentadbiran. Kenal pasti undang-

undang, dasar dan arahan pekeliling yang menjadi punca kepada kelewatan dan birokrasi

remeh untuk disemak, dipinda mahupun dibatalkan.

Kedua, pastikan perkhidmatan dan bantuan kerajaan negeri sampai hingga ke peringkat yang

terbawah.

Ketiga, perhebatkan pelan pembangunan ekonomi negeri yang berlandaskan Agenda Ekonomi

Malaysia.

Keempat, penuhi harapan rakyat di dalam perkhidmatan kerajaan tempatan. Penghulu, JKKK,

Ahli Majlis dan pemimpin setempat perlu memainkan peranan penting kerana anda adalah

wakil kita dengan rakyat. Program-program untuk meningkatkan keberkesanan mereka perlu

dilaksanakan dengan segera.

Kelima, jentera penerangan Kerajaan Negeri perlu lebih agresif, proaktif dan kreatif untuk

memastikan dasar-dasar dan maklumat Kerajaan Negeri sampai ke kumpulan sasaran. Harus

diingat, politik adalah persoalan persepsi.

Para perwakilan yang dihormati,

Model ekonomi dan pentadbiran kita, berasaskan prinsip urustadir baik atau good governance,

atas keyakinan bahawa tanggungjawab kerajaan adalah untuk mentadbir dengan cekap, telus

dan amanah. Tanggungjawab memacu ekonomi perlu dipikul bersama sektor swasta, dan

ruang diberikan sepenuhnya kepada mereka untuk merancakkan kegiatan ekonomi, tanpa

mengorbankan kebajikan rakyat.

Saudara saudari sekalian,

Laporan Ketua Audit Negara tahun 2008 mengesahkan Kerajaan Selangor, Pulau Pinang,

Kedah, Kelantan dan Perak di bawah PR mempunyai rekod pentadbiran yang baik dan bersih.

Saya mencadangkan Kerajaan Selangor mengadakan good governance index atau Indeks

Pentadbiran Baik setiap tahun, agar kita tahu kedudukan kita dan rakyat boleh menilai

komitmen kita kepada pentadbiran yang cekap, telus dan amanah.

KESAKSAMAAN SEMUA KAUM

Saudara-saudari yang dimuliakan

Umno sedar bahawa model parti pelbagai kaum yang kita bawa memenuhi kehendak rakyat.

Walaupun mereka cuba menafikan, keputusan PRU 12 jelas membuktikan; masa depan politik

negara ini mampu dicapai melalui muafakat jujur rakyat pelbagai kaum.

Mereka kini sudah hilang punca, dan terpisah dari aspirasi sebenar orang Melayu kerana asyik

dengan kemewahan hasil penyelewengan. Sebab itu, mereka menumpukan serangan kepada

parti, demi memusnahkan kredibiliti kita kepada pengundi Melayu. Kita difitnah sebagai anti-

Melayu.

Gejala polarisasi kaum yang dibawa oleh Umno ini merbahaya kepada negara. Apatah lagi

tindakan menghasut dan memainkan sentimen perkauman ekstrim menjadi senjata ampuh

mereka. Konsep 1Malaysia adalah satu hipokrasi kerana wujud percanggahan ketara diantara

janji manis dan tindakan rakus! Malaysia wajib kita selamatkan dari terus diadu-domba dengan

sentimen merbahaya.

Saudara-saudari sekalian,

Kerisauan orang Melayu, akibat hasutan musuh dan propaganda media perdana bukan sedikit.

Kita perlu menerangkan dasar parti kepada rakyat khususnya orang Melayu, melalui program-

program yang berkesan. Mereka harus tahu, parti kita jelas mengenai kedudukan orang

Melayu dan Bumiputera, malah Landasan Dasar Bersama Pakatan Rakyat, secara terbuka

mengiktiraf kedudukan orang Melayu dan Bumiputera, seperti mana terkandung di dalam

Perlembagaan Persekutuan.

Umno menghasut rakyat bahawa kononnya kita menggadaikan kepentingan orang Melayu,

apabila kita berpendapat Dasar Ekonomi Baru (DEB) wajar dihapuskan. Kita harus meyakinkan

rakyat, kita menentang DEB, kerana ia gagal mencapai tonggak utamanya, yakni, menjaga

kepentingan orang Melayu, dan perlaksanaan memperkayakan keluarga pemimpin dan kroni

UMNO dan meminggirkan rakyat termasuk Melayu, Orang Asal, Dayak, Iban, Kadazan dll.

Orang Melayu dan Bumiputera telah ditipu sekian lama oleh Umno yang mahukan orang

Melayu bergantung harap kepada kerajaan semata-mata; kerana Umno sedar tatkala orang

Melayu mula yakin dengan kemampuan mereka dan tidak lagi memerlukan sokongan ahli

politik Umno. Maka dasar ekonomi mereka adalah curahan bantuan kecilan agar rakyat terus

mengharap dan bergantung, tidak merdeka dari segi ekonomi.

Tuan-tuan dan puan-puan yang dikasihi,

Persoalan kedudukan orang Melayu adalah persoalan jati diri dan daya saing. Orang Melayu

perlu berdaya saing dan dilengkapi ciri-ciri ilmuan, kreatif dan inovatif. KEADILAN berjuang

untuk membina jatidiri, dan asas kekuatan ekonomi orang Melayu, Bumiputera dan rakyat

Malaysia keseluruhannya.

Contohnya, peruntukan saham orang Melayu telah diselewengkan oleh beberapa kerat sahaja

sedangkan majoriti orang Melayu berputih mata. Ketirisan yang berlaku terlalu teruk,

hinggakan daripada RM54 billion saham yang diperuntukkan; hari ini hanya tinggal RM2 billion

sahaja yang kekal di tangan Bumiputra.

Apa akibatnya jika pendekatan ini diteruskan?

Amalan boros, tabiat memperkaya diri dan keluarga menghakis keyakinan dan daya saing.

Akibatnya, kehidupan rakyat terhimpit. Harga barang keperluan meningkat; dan minyak naik

lagi. Kini subsidi mahu ditarik – bukan subsidi IPP, AP atau konglomerat kaya; tetapi bantuan

rakyat miskin terutamanya Bumiputera.

Potensi negara untuk terus maju akan terbantut, kerana gejala rasuah berleluasa. Perkara ini

telah dan sedang berlaku – pertumbuhan ekonomi negara di sekitar 5 hingga 6% sahaja yakni

ketinggalan berbanding prestasi Negara jiran.

Saudara saudari yang dikasihi,

Persoalan membina jati diri, dan daya saing, adalah persoalan kaedah – sebab itu KEADILAN

telah menyediakan kaedah baru untuk membina jati diri dan dayasaing orang Melayu dan

Bumiputera; melalui Agenda Ekonomi Malaysia. Menjadi tanggungjawab semua anggota parti

untuk membawa hujah bahawa kaedah melalui agenda ekonomi ini adalah yang terbaik untuk

seluruh rakyat Malaysia.

Tuan-tuan dan puan-puan,

Felda adalah satu lagi contoh yang jelas menunjukkan cengkaman UMNO kepada orang

Melayu. Apabila Allahyarham Tun Abdul Razak memulakan konsep tanah perancangan,

tujuannya adalah untuk memberikan tanah kepada orang miskin agar mereka mempunyai

aset untuk bergiat dalam kegiatan ekonomi. Maka peneroka yang menyertai skim akan

berpeluang memiliki tanah sendiri untuk diusahakan. Falsafahnya jelas, iaitu memberikan

hakmilik tanah kepada orang miskin yang bergiat dalam sektor pertanian melalui skim tanah

perancangan.

40 puluh tahun berlalu; apa yang telah berlaku?

Peneroka Felda tidak lebih dari pekerja ladang yang makan gaji dengan Felda, sebuah syarikat

korporat milik kerajaan. Pelbagai sekatan dikenakan, penuh dengan putar belit hingga

peneroka Felda terpaksa ke mahkamah untuk mendapatkan hak mereka.

Harapkan pagar, pagar pula yang makan padi.

Harapkan anak, anak pula tak mengenang budi.

Felda hanyalah satu contoh kecil, banyak lagi contoh lain – seperti pengurusan harta Melayu

yang terletak di bawah tanah rezab Melayu, tanah wakaf dan pengurusan institusi Melayu

seperti Tabung Haji, Bank Islam dan lain-lain.

Saudara-saudari sekalian,

Justeru, demi membongkar pengkhianatan ini, dan menjelaskan bentuk-bentuk perubahan

yang akan kita laksanakan, dalam usaha kita menyelamatkan orang Melayu, KEADILAN akan

menubuhkan satu pasukan khas, yang akan mengkaji beberapa isu yang berkait rapat dengan

orang Melayu dan Bumiputera – seperti isu Felda, isu menaiktaraf kemahiran kakitangan

awam, isu pengurusan harta Islam dan lain-lain.

Pasukan khas ini terdiri dari pelbagai kaum kerana isu-isu bumiputera bukanlah isu eksklusif

tetapi tanggungjawab itu akan dipikul, bersama oleh pimpinan pelbagai kaum– seperti mana

isu yang rapat dengan kaum-kaum lain. Kita akan angkat isu bumiputera, Cina dan India

terutama yang berpendapatan rendah dan miskin sebagai isu rakyat Malaysia, manakala hak

masyarakat juga akan kita angkat sebagai isu rakyat Malaysia.

MEMBINA MASA DEPAN MALAYSIA YANG SEJAHTERA

Saudara-saudari yang dihormati,

Suasana global akan menjadi lebih tidak menentu. Dunia akan menyaksikan pengaruh Negara

China dan kuasa-kuasa baru yang akan mengimbangi Amerika Syarikat dan blok Barat dari

segi ekonomi, politik dan sosial.

Malaysia memerlukan sebuah kerajaan yang stabil dan terbuka untuk mencorak masa depan

dalam konteks dunia yang berubah. Tanda aras ini perlu merujuk kepada kemampuan

kerajaan menangani masalah, dalam konteks masyarakat Malaysia yang berbilang bangsa,

agama dan latar belakang sosio-ekonomi.

Saudara dan saudari,

Akhir-akhir ini, gejala menghakis hak-hak negeri, di dalam Persekutuan Malaysia begitu

membimbangkan. Semua negeri yang ditadbir Pakatan Rakyat menjadi mangsa penindasan

ini. Negeri Kelantan dinafikan hak terhadap royalti minyak.

Terbaru adalah isu penyerahan dua jelapang minyak yang besar, di pesisir pantai Sabah dan

Sarawak. Isu ini bukan sahaja pengkhianatan BN kepada rakyat Malaysia kerana dengan

mudah ia menyerahkan harta rakyat kepada negara asing – tindak-tanduk itu juga melanggar

batasan hubungan Negeri dan Persekutuan; serta membelakangkan Parlimen.

Setiap tindakan yang berkaitan dengan kedaulatan wilayah, perlu dirujuk kepada Parlimen.

Memandangkan ia melibatkan kedaulatan wilayah Sabah dan Sarawak, maka wajib bagi

kerajaan pusat, berbincang dan mengambil kira pandangan kerajaan negeri tersebut kerana ia

adalah intipati utama dalam pembentukan Persekutuan Malaysia.

Apabila Singapura diminta keluar dari Malaysia, keputusan ini dirujuk, dibahas dan diputuskan

oleh Parlimen. Apabila akta Pembangunan Petroleum digubal, hak menyerahkan hasil

petroleum untuk dibangunkan oleh PETRONAS telah dibahas dan diputuskan oleh Dewan

Undangan Negeri masing-masing.

Rakyat Sabah dan Sarawak tidak rela kerajaan Barisan Nasional merompak dan menyerahkan

harta milik rakyat dengan sewenang-wenangnya kepada negara asing. Rakyat Sarawak telah

menamatkan tempoh “deposit tetap” Barisan Nasional pada 16 Mei yang lalu di Sibu. Saya

yakin Sarawak akan menghukum BN. Tahniah kita kepada DAP di atas kemenangan manis.

Komitmen KEADILAN dan PAS dalam rangka PR teruji pada pilihanraya negeri akan datang,

InsyaAllah.

Tuan-tuan dan puan-puan yang dihormati,

Di samping KEADILAN akan memastikan hak kerajaan negeri dipertahankan, kita mengulangi

janji, akan menaikkan royalti minyak kepada 20% supaya pembangunan dapat dipercepatkan

di negeri-negeri seperti Kelantan, Terengganu, Sabah dan Sarawak. Apatah lagi setelah

melihat betapa dhaifnya penghuni orang-orang Dayak, Iban, rumah-rumah panjang dan

Melayu-Melanau di desa pingitan di Sibu baru-baru ini.

Tuan-tuan dan puan-puan sekalian,

Di sudut diplomatik pula, rakyat kecewa dengan tindakan kerajaan Barisan Nasional

membelanjakan wang rakyat sehingga RM77 juta kepada sebuah firma yang pernah ada

kaitan dengan agensi perisikan Israel, semata-mata untuk membaiki imej Perdana Menteri.

KEADILAN memandang serius perkara ini kerana isu APCO yang kita dedahkan di Parlimen,

bukan sahana gagal dijawab oleh kerajaan malah Ketua Pembangkang pula yang mahu

disingkir keluar Dewan.

Oleh itu Saudara-saudari sekalian,

MENJUNJUNG KESUCIAN ISLAM & HAK KEBEBASAN BERAGAMA

Saudara-saudari sekalian,

Mutakhir ini terdapat lambakan isu bersabit moral dan agama yang begitu merunsingkan

rakyat. Kita bersyukur dan berterima kasih, di atas kematangan rakyat Malaysia yang tidak

termakan dengan umpan, sesetengah pihak yang tidak bertanggungjawab memainkan isu-isu

sensitif agama. Perancangan mereka dengan memutar belitkan isu penggunaan nama Allah,

tidak kesampaian. Apapun, kerunsingan rakyat ini perlu kita jawab dan rungkaikan.

Kejayaan Majlis Pakatan Rakyat mengadakan Wacana Agama dengan 120 perwakilan pelbagai

agama, persatuan, pemimpin masyarakat dan aktivis menunjukkan kematangan kita

menangani anasir pelampau opotunis. Saya memberi jaminan, KEADILAN akan terus

mempertahankan kedudukan Islam sebagai agama Persekutuan dan menjamin kebebasan

beragama.

Saudara-saudari perwakilan sekalian,

Di sebalik lakonan kononnya memperjuangkan Islam – Umno tanpa segan silu meluluskan

lesen judi sukan yang diberikan kepada kroni besar. Percambahan lesen judi, galakan berjudi

dikalangan rakyat paling meluas di era kepimpinan DS Najib. Malangnya ustaz-ustaz UMNO

terus membisu. Lebih mengaibkan buat mereka apabila Ahli Parlimen bukan Islam dari PR

yang membantah.

Sehingga kini, tidak kedengaran langsung suara-suara dari Melayu membantah tindakan

menghalalkan judi.

Jawapan rasmi kerajaan amat hambar; kononnya menghalalkan judi sukan akan membawa

kebaikan kepada ekonomi negara dan membendung aktiviti judi haram di pasaran gelap.

MENONGKAH CABARAN YANG LEBIH HEBAT

Saudara dan saudari yang dimuliakan

Dua tahun mendatang adalah tahun kritikal kepada kita. Meskipun saya yakin api perjuangan

yang kita nyalakan ini tidak akan padam, namun musuh akan menggunakan segala helah yang

lebih jelek dan zalim terhadap kita.

Pada PRU Mac 2008 rakyat telah menghantar mesej jelas, menuntut reformari menyeluruh ke

atas semua institusi Negara. Namun tuntutan itu diabaikan, malah mereka semakin salahguna

kuasa dan rasuah lebih parah lagi.

Analisa pasca 2008 secara terang-terangan membuktikan rakyat lebih dewasa; menempelak

propaganda. Namun mereka tidak mengambil iktibar. Apa yang berlaku hari ini jauh lebih

teruk – hinggakan beberapa orang pengamal media dan penerbit meletakkan jawatan kerana

campurtangan Menteri dan kaum keluarga mereka .

Institusi kehakiman pun menerima nasib yang sama. Walaupun isu VK Lingam menjadi satu isu

besar di peti undi, tiada tindakan diambil. Keputusan-keputusan mutakhir yang kita perhatikan

jelas menunjukkan darjat institusi kehakiman kita tidak banyak berubah berbanding tahun

1998 dahulu.

JAMINAN KESELAMATAN MELALUI POLIS BUKAN NEGARA POLIS

Ketua Polis Negara berkata bahawa penjenayah kini jauh lebih brutal dan ganas. Kerana itulah

rakyat meletakkan harapan kepada institusi polis untuk menjaga keselamatan nyawa dan

kesejahteraan harta benda dari tergugat dengan tindakan brutal.

Namun, hari ini keadaannya tidak begitu bilamana polis pula dilihat begitu cepat dan ghairah

meragut nyawa atas alasan menjalankan tugas.

Bagi seluruh warga KEADILAN, saya ingin menyampaikan ucapan takziah kepada keluarga adik

Aminul Rasyid yang terkorban, serta semua mangsa tindakan serupa sebelum ini. Saya berasa

tersentuh, 12 tahun dahulu, malam 20 September 1998 saya dengan begitu naïve meletakkan

kepercayaan kepada polis ketika mereka membawa Saudara Anwar. Hari ini, selepas 12 tahun,

pesan Saudara Anwar mengenai kezaliman polis masih relevan. Beliau mengingatkan rakyat

kalau seorang Timbalan Perdana Menteri boleh diperlakukan begitu, apatah lagi nasib rakyat

jelata.

Kita tegur atas prinsip dan tanggungjawab. Kita maklum ramai anggota polis terkorban ketika

bertugas menentang penjenayah demi menjaga keselamatan rakyat. Malah ramai juga

anggota parti kita bekas anggota polis. Sebab itu saya ingin tegaskan, kita menuntut institusi

polis dibebaskan dari campurtangan politik. Latihan polis hendaklah menitikberatkan hal-hal

kerohanian, hak asasi manusia dan pegawai polis mendokong fungsi dan peranan mereka

secara profesional.

Apabila kita mencadangkan satu Suruhanjaya Bebas Penyiasatan Salahlaku Polis ditubuhkan,

kita serius dalam soal keselamatan. Bukan tindakan memusuhi mana-mana pihak – tetapi ia

satu mekanisme yang penting untuk meningkatkan imej polis.

PILIHANRAYA ADIL TUNTUTAN DEMOKRASI

Saudara-saudari sekalian,

Reformasi sistem politik dan proses pilihanraya langsung tidak menunjukkan kemajuan.

Seingat kita, rapat umum Bersih dalam tahun 2007 sudah mampu menghantar mesej jelas,

tuntutan bagi mengadakan pilihanraya yang adil dan bebas, rupa-rupanya tidak. Kita perlu

mengkaji langkah-langkah baru untuk mempercepatkan proses reformasi politik dan

pilihanraya menjelang pilihanraya ke-13. Saya juga mencadangkan kepada Pakatan Rakyat

untuk merancang sekali lagi Himpunan Bersih dengan azam yang kuat menuntut pilihanraya

yang bersih, adil dan telus.

Pengalaman kita di kesemua pilihanraya kecil selepas Mac 2008 menunjukkan SPR masih tidak

berubah. SPR bukan sahaja tidak professional dan berat sebelah, malah lebih teruk lagi apabila

bersekongkol merancang penipuan. Pengendalian undi pos semakin dipertikaikan

ketelusannya. Maka kita menyokong tindakan Dato Zahid Inrahim memfail petisyen,

membantah proses PRK Hulu Selangor. Sehingga kini, integriti dan kesahihan daftar pengundi

masih dipersoalkan. Kita bimbang jika kredibiliti SPR tidak dipulihkan, ia membawa kesan

jangka panjang kepada keyakinan rakyat terhadap sistem pilihanraya di Malaysia.

INTERGRITI PENCEGAH RASUAH

Saudara-saudari yang dikasihi

Perubahan yang dikatakan dijanjikan dengan pembentukan Suruhanjaya Pencegahan Rasuah

Malaysia (SPRM) tidak berlaku. Persepsi masyarakat mengenai kebebasan dan integriti SPRM

masih terus merudum. Buku berjudul Malaysian Maverick: Mahathir in Turbulent Times oleh

Barry Wain dengan berani menyatakan bahawa negara kerugian 100 billion ringgit ketika

pemerintahan Mahathir, masih gagal disiasat mahupun diulas oleh pemimpin hari ini mahupun

oleh pegawai tertinggi SPRM.

Keterlibatan secara langsung SPRM dalam beberapa insiden berbaur politik sehingga

menjatuhkan kerajaan sah Pakatan Rakyat, di Perak dan dikaitkan dengan kematian mendiang

Teoh Beng Hock, ketika ghairah melakukan perkara yang sama di Selangor masih segar

diingatan.

PENDIDIKAN DAN MASA DEPAN BANGSA

Hadirin yang dimuliakan sekalian,

Sistem pendidikan dalam negara perlu berani melaksanakan langkah drastik demi meletakkan

mutu pendidikan negara ini setanding dengan negara serantau dan negara maju. Hasil kajian

baru-baru ini, ranking Universiti Malaya yang suatu ketika dahulu menjadi kebanggaan negara,

kini berkedudukan tercorot dalam Asia.

Sistem Pendidikan yang masih dikongkong dengan cengkaman dan campurtangan politik serta

menghalang para pendidik professional menggunapakai kaedah yang lebih berkesan adalah

antara sebab utama kemerosotan tersebut. Kalaupun kita beranggapan bahawa kedudukan

ranking tidak begitu penting, kejayaan graduan kita memenuhi keperluan pasaran juga masih

berkembang. Kita masih lagi berhadapan dengan masalah pengangguran siswazah yang

runcing setiap tahun, majority dikalangan bumiputra dan India miskin.

Kita juga berdepan masalah sumber yang tidak mencukupi, kurangnya iltizam politik untuk

melakukan reformasi pendidikan. Guru-guru kita, dibebankan dengan tugasan pejabat yang

mengalih tumpuan mereka dari bilik darjah, sekolah-sekolah dibebankan dengan pelbagai

inisiatif kerajaan yang mengurangkan masa mendidik anak-anak.

Di peringkat universiti, siswazah kita masih lagi dikongkong dengan AUKU. Pensyarah-

pensyarah kita masih perlu ikut telunjuk selera politik semasa. Pelbagai sekatan dibuat yang

membantutkan perkembangan minda siswazah kita.

Sesungguhnya, KEADILAN telah pun mengorak langkah menggubal satu Sistem Pendidikan

Nasional Baru yang progresif dan berkualiti. Sistem ini mampu menjana sumber daya insane

dengan berpaksikan system nilai bersama dan kepelbagaian tamadun manusia selaras dengan

Perlembagaan.

Ini bermakna roh Falsafah Pendidikan Negara yang termaktub dalam Akta Pendidikan 1986

dikembalikan ke dalam sistem pendidikan negara dengan memperkukuhkan pendemokrasian

pendidikan – pengagihan, peluang dan persamaan . Setiap warga negara diberi ruang untuk

memilih aliran pembelajaran yang bermutu selaras dengan kepelbagaian potensi para pelajar.

GOLONGAN PEKERJA

Nasib rakyat terutama golongan pekerja berpendapatan rendah tidak mendapat pembelaan

sewajarnya. Kadar kenaikan gaji dan pendapatan di Malaysia adalah lembap berbanding

kenaikan harga, menyebabkan kuasa beli rakyat semakin berkurangan. Bagi rakyat yang

memang sudah berpendapatan rendah, ini bermakna mereka menjadi bertambah miskin

setiap tahun.

Justeru, komitmen kita untuk memperkenalkan gaji minima tetap kukuh atas dasar kepedulian

kepada rakyat. Kita yakin dasar ini diperlukan untuk membela nasib pekerja yang sekian lama

dilupakan kebajikan mereka terutama pekerja berpendapatan rendah.

PERKUATKAN PEMUDA, PERKASAKAN WANITA, MANTAPKAN JENTERA

Saudara-saudari yang dihormati,

Beberapa penekanan harus kita lakukan mulai sekarang.

Pertama, tumpuan kepada orang muda perlu ditingkatkan. Masa depan negara terletak di

tangan mereka dan kuasa mereka tidak boleh diperlekehkan. Orang muda perlu didekati

melalui program-program khusus, yang menarik minat dan cita rasa mereka.

Ini bermakna, generasi muda apabila meyakini sesuatu perjuangan, mereka sanggup turun

beramai-ramai dan berada di barisan hadapan. Itulah pengajaran kita dari zaman reformasi

1998 sehinggalah kini – maka tugas dan tanggungjawab Angkatan Muda adalah sangat

penting dan strategik.

Keduanya, kita perlu menghormati dan menggunakan kuasa wanita yang ada pada kita.

Pengaruh wanita sangat tinggi bukan sahaja dari segi bilangan yang membentuk 50% rakyat

Malaysia, tetapi kuasa ekonomi dan kuasa sosial yang ada pada mereka.

KEADILAN sememangnya mengiktiraf kedudukan wanita. Ini terbukti dengan pindaan

perlembagaan ke arah memenuhi minimum 30% penyertaan wanita dalam kedudukan

kepimpinan di semua peringkat. Sasaran itu adalah dalam konteks mendokong kesetaraan

gender dan pemberdayaan wanita, di mana penetapan dasar dan strategi dilaksanakan bagi

memperdalamkan lagi pengarusutamaan gender dalam struktur parti dan pentadbirannya

(substantive gender equality).

Ketiga, jentera parti sehingga ke peringkat ranting perlu dikukuhkan bukan sahaja dari segi

meramaikan petugas, tetapi mencernakan sistem pengurusan yang baik dan kod pentadbiran

yang cekap. Demikian mandate kepada Setiausaha Agong untuk memperkemaskan jentera

hingga ke akar umbi. Timbalan dan Naib-naib Presiden diamanah memperjelaskan dasar serta

memantapkansaf kepimpinan dan latihan disemua peringkat. Pada masa yang sama,

gerakkerja daftar pemilih baru dan jentera pilihanraya hendaklah diperhebatkan.

Insya Allah, sekiranya kita bersatu hati dan menumpukan perhatian kepada ketiga-tiga aspek

ini kita mampu bersama rakan PAS dan DAP melangkah ke Putrajaya.

INTEGRITI DAN NILAI SEBAGAI BENTENG TERAKHIR

Saudara-saudari yang dihormati

Kita sudah sampai ke bahagian terakhir ucapan dan bahagian yang terpenting.

Alhamdulillah, kita telah saksikan ketegasan TG Nik Aziz di Kelantan. Turut ketetapan kerajaan

negeri Pulau Pinang tidak mengizinkan premis perjudian lumba sukan. Ketua Menteri Lim Guan

Eng membuat pengumuman tersebut sempena Hari Wesak semalam. Dasar yang sama akan

diamalkan dinegeri PR.

Saudara-saudari yang dihormati,

Kita kesal dengan kerajaan BN yang tidak memartabatkan Mahkamah Syariah Persekutuan. Ini

terbukti ketika Ketua Umum mengemukakan kes qazaf. Pendakwa Syariah diarah untuk tidak

mengambil tindakan keputusan Mahkamah Syariah yang menggunakan helah teknikal jelas

membuktikan Mahkamah Syariah juga tidak terlepas dari campurtangan apparatus politik

negara.

Jika Kerajaan benar-benar mahu memartabatkan Islam, mulakanlah dengan memberi

kebebasa kepada Mahkamah Syariah untuk mengadili kes-kes di dalam bidang kuasanya.

Apabila kita cuba menjawab sumpah laknat itu melalui peruntukan undang-undang syariah,

pimpinan UMNO menghalang.

Rakan – rakan seperjuangan,

Kita tidak pernah mengandaikan Wadah perjuangan reformasi – islah mas tat tum ini mudah.

Saudara saudari telah alaminya, penderaan, penjara, penghinaan. Dan UMNO masih

meneruskan strategi rakus, ganas dan jahat. Mereka gunakan jentera, dana dan media.

Berulangkali mereka mentalkan pimpinan dan parti kita. Kita akan dikasarkan tahun 1999;

dilenyapkan 2008 dan kini juga hingga Selangor mahu dirampas dan ditumpaskan.

Alhamdulillah, setiap kali mereka mengherdik; kita muncul lebih kuat dan mantap – membujur

lalu melintang patah!

Mutakhir ini muncul lagi kisah wakil rakyat dan pimpinan kecil melompat keluar – kononnya

dengan pelbagai alas an murni. Sayurgia diingat, ada yang keluar duku melalak kuat kerana

ukuran upah bergantung kepada kuat serangan. Namun, penyokong parti dan rakyat arif

dengan gelagat pengkhianatan bermakan upah.

Penyakit ini berjangkit kepada wakil-wakil rakyat yang memenangi kerusi dari derita dan

pengorbanan rakyat. Didesak, mereka didakwa rasuah – maka lari menyelamatkan diri. Ada

yang pohon kontrak dari negeri; ada yang membuat tuntutan berlebihan. Manakala pimpinan

parti bertegas, mereka lompat parti.

Kini pekung busuk terhidu; fakta akan didedah. Insyaallah kita akan mendedahkan keterangan

harga upah Ahli Parlimen yang melompat – 2 juta ringgit dan kontrak.

Demikian telatah pengkhianat – bicara soal prinsip? tetapi isikan temolok sendiri. Jika demikian

watak wakil rakyat, bukankah lebih baik mereka disingkir dan bersama dengan parti wang dan

kontrak – UMNO = BN.

Apakah perkembangan tersebut mampu memantapkan Parti Keadilan Rakyat? Ya – kerana

bukan saja parti diselamatkan dari anasir negative; tetapi ia adalah pengajaran buat kita.

Ukuran pemilikan pimpinan harus lebih ketat; bakal calom harus mengikuti program terbiyah

atau latihan. Apakah mampu dipertahankan tokoh lama yang kurang wibawa? Atau mestikah

kita sekadar memilih baru yang telah kenal aspirasi perjuangan parti yang bersifat islahi –

tajdidi; kearah reformasi dan pembaharuan.

Pimpinan wajar mendengar pandangan parti dan rakyat dan menilai dengan sabar. Wakil

rakyat harus tingkatkan khidmat dan prestasi Ahli Majlis Mesyuarat Kerajaan Negeri Kedah,

Pulau Pinang dan Selangor perlu lebih berkhemat berkerja dalam pasukan – menumpu isu

pembangunan dan pengagihan kekayaan kepada rakyat serta kepedulian terhadap

permasalahan rakyat. Jesturu parti kita adalah anggota gabungan pakatan rakyat, ahli exco

perlu berkhidmat kepada rakyat sambil mempertahan kedudukan Menteri Besar dan Ketua

Menteri.

Utamanya di Selangor dimana kita terajui Tan Sri Khalid selaku MB memikul tanggungjawab

besar. Beliau telah mempertahankan prinsip ketelusan dan pertanggungjawaban – mengikis

amalan boros dan rasuah yang membudaya dalam UMNO. Keberanian kerajaan negeri

Selangor memperkenal Selcat – mendedah seluruh amalan kepada rakyat merupakan

pembaharuan membanggakan.

Kerajaan negeri Selagor bergegas tekun tapi dalam keadaan tertekan; dibayangi nafsu

serakah pimpinan UMNO untuk sabotaj dan merampas negeri Selangor. Kita perlu sentiasa

sedar agenda tersebut. Kendati begitu kita perlu mengambil tindakan segera memperkemas

jentera negeri yang lembah terikat dengan budaya lama. Kita harus pacu pertumbuhan

dengan lebih pantas; tidak bertolak ansur dengan kecuaian.

Sebaik ada permintaan pelabur atau peniaga, rugutan petani atau pekerja tindakan segera

perlu diambil – melayani mereka iaitu Melayu,Bumiputra, Cina dan India. Kita perlu mampu

memaparkan imej pentadbiran baru, lebih cekap, bertanggungjawab dan berkhidmat untuk

rakyat.

Sebaik ada dakwaan rasuah atau penyelewengan proses siastan telus perlu disegerakan

sesiapa jua tidak terlepas atau dilindungi. Kinerja kita adalah dalam satu pasukan Pakatan

Rakyat. Peringatan kita bukan untuk memberi ruang untuk sesiapa untuk menganggap

kekayaan atau kontrak negeri adalah milik mereka. Yang ditegaskan adalah keperluan

bertindak bijak, memahami tuntutan dan aspirasi rakyat.

Dan dalam amalan demokrasi. Kekuatan akar umbi juga adalah penentu bagi mempertahan

kuasa. Maka lingkaran dan jaringan parti disemua peringkat akan menjadi pengukur kejayaan

pentadbiran negeri.

Hakikatnya, kepimpinan dalam tradisi Islam, merupakan suatu taklif (amanah dan

tanggungjawab), bukannya tashrif (kemegahan dan kebesaran). Peter F. Drucker, menyatakan,

“…the leader sees leadership as responsibility rather than as rank and privilege”.

Umar yang hairan melihat ibu itu, kemudiannya mengetuk pintu. Tanpa memperkenalkan diri,

beliau bertanya, “kenapakah engkau tidak memberi makanan kepada anak-anakmu

sedangkan mereka lapar?” Ibu itu menjawab, “Tuan, sebenarnya aku terpaksa berolok-olok

memasak sesuatu untuk membuatkan mereka tertunggu-tunggu dan tertidur kerana penat

menunggu. Aku hanya memasukkan beberapa ketul batu dalam periuk itu. Kemudian bertanya

Umar, “tidakkah ada sesiapa yang datang membantu mu?” Maka berkata ibu tadi, “tidak ada,

bahkan khalifah pun tidak ambil peduli!”. Pilu Umar mendengar kata-kata ibu tersebut, satu

tamparan hebat kepada dirinya sebagai pemimpin.

Maka beliau bersama khadamnya ke perbendaharaan dan mengarahkan khadamnya

mengeluarkan seguni gandum. Apabila Khadam ingin mengangkat guni tersebut Umar terus

menghalangnya seraya berkata, “ini tanggungjawabku, amanahku, biarlah aku memikulnya”.

Guni dipikul dan dibawa ke rumah ibu yang malang itu. Beliau meminta izin untuk masuk ke

dapur, mengambil peniup dan dihidupkan api dan dimarakkan. Khadam yang memerhatikan

berkata “aku lihat janggut beliau dipenuhi dengan debu dan habuk tempat memasak”.

Kemudian dibakar gandum yang telah diuli menjadi roti. Apabila terkejut anak-anak dari tidur,

makanlah mereka dengan girangnya. Berkatalah ibu tadi “Sungguh baik pekerti dan budi tuan,

kalaulah khalifah seperti tuan!”. Bercucuran airmata Umar, suara ibu itu benar-benar menusuk

kalbunya.

Demikian sifat seorang pemimpin unggul,mampu memadukan secara harmonis di antara sikap

pengabdiannya kepada Tuhan dengan idealism perjuangannya serta keprihatinan kepada

insan seluruhnya. Justeru, seorang pemimpin hendaklah sentiasa bermujahadah, mengekang

keserakahan nafsu dan konsisten dengan amalan-amalan yang dapat meningkatkan

ketahanan rohaniah dalam menghadapi pelbagai cabaran mendatang. Inilah yang

dimaksudkan sebagai moral integrity atau kewibawaan moral. Tanpa kekuatan ini, seorang

pemimpin akan terjebak dengan pelbagai gejala rasuah, keangkuhan diri, penyalahgunaan

kuasa, nepotisme hatta perjuangan.

Saudara-saudari sekalian,

Dalam masa yang sama perkukuhkanlah institusi kekeluargaan. Perhubungan yang berpegang

pada tiang agama dan didasari dengan nilai-nilai murni; kasih sayang dan belas kasihan akan

mampu mewujudkan masyarakat sihat dan bermaruah. Visi keadilan dalam erti kata

kebebasan, hak asasi manusia, kesamarataan gender hatta demokrasi sekalipun, hanya akan

memberi makna jika ia dilaksanakan menerusi nilai-nilai tersebut.

PENUTUP

Saudara-saudari yang dihormati,

Kita berada di persimpangan yang memerlukan kita mengimbau banyak pengajaran. Sejak

bermulanya detik pengiktirafan defining moment, bilamana benih zaman tersemai hinggalah

ke hari ini, pukulan gendang perang menyelamatkan Malaysia .

Akhir kata, tahniah dan terima kasih kepada Setiausaha Agong dan Sekretariat kerana berjaya

menganjurkan kongres pada kali ini dengan baiknya. Terima kasih kepada MPN Kelantan serta

Kerajaan Negeri Kelantan yang sudi menerima kedatangan kita.

Terima kasih daun keladi,

Kalau boleh, kami nak datang lagi.

Kepada saudara-saudari, saya ucapkan selamat bersidang semoga ucapan dasar ini dapat

dibahas secara intelektual dan matang bagi mencapai satu kesepakatan mantap.

Sekian, wassalamualaikum wbth.

Datin Sri Dr. Wan Azizah Wan Ismail,

Presiden PKR

Islamic Jurisprudence According to the Four Sunni Schools 

Al-Fiqh ‘ala al-Madhahib al-Arba‘ah‘Abd al-Pahman al-Jaziri

 Translator: Nancy Roberts

Introduction: Frank E. VogelForeword: Dr. Sherman Jackson

 Paperback1003 pp.

Islamic Jurisprudence According to the Four Sunni Schools is a translation of Volume I of al-Fiqh ‘ala al-Madhahib al-Arba 'ah, by the Azhari scholar Sheikh ‘Abd al-Rahman al-Jaziri (1882-1941).Dealing with the forms of worship (ibadat), this work offers an in-depth discussion of ritual purity (taharah), ritual prayers (salat), including funeral prayers and the practice of visiting the tomb of the Prophet Muhammad, fasting (siyam), spiritual retreats (i ‘tikaf), charity (zakat), the pilgrimage to Mecca (both al-hajj and al ‘umrah), and the offering of animal sacrifices. 

Unlike previous works on Islamic law, which offer a medieval perspective, Islamic Jurisprudence According to the Four Sunni Schools is unique in providing the four legal views of ibadat or acts of worship, according to the interpretations of more recent traditionalists trained at al-Azhar University.

It is a valuable and detailed reference work for those interested in Islam, Islamic law or comparative law and contains a glossary of Islamic terminology. This is a must for academic libraries as well as for individuals who want to learn more about the performance of religious duties. 

To date this is the only book on the market which brings together the teachings of all four Sunni schools of jurisprudence on a single topic. As such, it provides a unique service by enabling students of Islam, both Muslim and non-Muslim alike, to compare the teachings of the various schools without having to go in search of the relevant source material for each school.  It demonstrates the breadth and mercy of interpretation of each law and provides the Muslim

practitioner with various ways in which he or she may fulfill the tenets of the faith.

"This is one of the most clear and precise books of contemporary Islamic jurisprudence. It teaches all of the aspects and categories of Islamic jurisprudence according to the four Sunni schools that are followed by the majority of Muslims: The Hanafi, the Maliki, the Shafi'i and the Hanbali."    - Dr. Shaykh Ali Jum'a, Grand Mufti of Egypt                                            Prev. Professor of Islamic Jurisprudence                                            University of Al Azhar, Cairo                                            Director of the Azhar Mosque                                             and Imaam at the Sultan Hasan Mosque                                           Advisor to the Minister of Islamic Endowments, Cairo

Abd al-Raĥmān Ibn Muĥammad cAwađ al-Jazīrī was born on the Egyptian island of Shandawīl in 1882 (1299 AH) and was educated at al-Azhar from 1896-1909; he later became a teacher at al-Azhar.  In 1912, al-Jazīrī was appointed inspector for the Ministry of Religious Endowment's Department of Mosques, after which he was promoted to the Ministry's chief inspector.   He was subsequently appointed as a professor in al-Azhar's College of the Principles of Religion, and before his death in Ĥulwān in 1941 (1360 AH), al-Jazīrī became a member of al-Azhar's Committee of Senior Scholars. Al-Jazīrī's writings include:-Al-Fiqh cAlā al-Madhāhib al-Arbacah ("Islamic Jurisprudence According to the Four Sunni Schools") in four volumes (Volume I was composed jointly by al-Jazīrī and a committee of scholars, while the remaining volumes were composed by al-Jazīrī alone)-Tawđīĥ al-Aqā'id ("Clarification of Doctrines") on the science of monotheism-Al-Akhlāq al-Dīniyah wal-Ĥikam al-Sharciyah ("Religious Ethics and the Manifestations of Wisdom in the Islamic Law")-Adillat al-Yaqīn ("Proofs of Certainty") in response to certain Christian evangelists; and Dīwān Khuţab ("Collected Sermons")

Treatise on the Foundations of Islamic Jurisprudence

Al Shafi’i’s RisalaMajid Khadduri

The Islamic Texts Society (1987) Paperback 380 pp.

ISBN 0946621 

Written in the second Islamic century by al-Imam al-Shafi’i, the founder of one of the four Sunni schools of law, this important work gives the fundamental principles of Islamic jurisprudence and how its influence continues to the present day.  

 During the early years of the spread of Islam, the exponents of Islamic legal doctrine were faced with the problems raised by ruling and administering a diverse and rapidly growing empire. In Medina and Kufa as well as other cities of early Muslim rule, schools of law had to be developed, but it took the genius of Muhammad Idris al-Shafi’i, born in the year 150H/767CE, to establish the principles by which the various legal doctrines could be synthesized into a coherent system. In The Risala, which laid down the basis for such a synthesis, al-Shafi’i established the overriding authority, next only to the Qur’an, of the Sunna of the Prophet Muhammad as transmitted in the traditions.     Professor Majid Khadduri has done an admirable service in making this valuable work available in English, His excellent translation uses not only the original manuscripts of Ibn Jama’a and al-Rabi, found at Dar al-Kutub, the National Library in Cairo, but also authoritative editions published earlier in this century, namely the Bulaq and Shakir editions.In his introduction, Professor Khadduri outlines the historical background of the Risala and gives a biography of al-Imam al-Shafi’i as well as annotated, detailed summaries of the composition, structure, substance and argument of the text. He also includes a list of transmitters of traditions, a glossary of the most important Islamic legal terms and a select bibliography. For this new edition, the index has been expanded and a small corrigenda added.  

‘One of the leading texts on Islamic fiqh. A must for the bookshelf of all conscientious Muslims.’             -Dr Darsh (Q News) 

 Excerpt: On Legal Knowledge

29. Someone asked me: What is [legal] knowledge and how much should men know of it?

30. Shafi’i replied: Legal knowledge is of two kinds: one is for the general public, and no sober and mature person should be ignorant of it.

31. He asked: For example?

32. [Shafi’i] replied: For example, that the daily prayers are five, that men owe it to God to fast the month of Ramadan, to make the pilgrimage to the [Sacred] House whenever they are able, and to [pay] the legal alms in their estate; that He [God] has prohibited usury, adultery, homicide, theft, [the drinking of] wine, and [everything] of that sort which He has obligated men to comprehend, to perform, to pay in their property, and to abstain from [because] He has forbidden it to them.

This kind of knowledge may be found textually in the Book of God, or may be found generally among the people of Islam. The public relates it from the preceding public and ascribes it to the Apostle of God, nobody ever questioning its ascription or its binding force upon them. It is the kind of knowledge which admits of error neither in its narrative nor in its interpretation; it is not permissible to question it.

33. He asked: What is the second kind?

34. Shafi’i replied: It consists of the detailed duties and rules obligatory on men, concerning which there exists neither a text in the Book of God, nor regarding most of them, a sunna. Whenever a sunna exists [in this case], it is of the kind related by few authorities, not by the public, and is subject to different interpretations arrived at by analogy.

35. He asked: Is [legal knowledge on this kind as obligatory as the other, or is it not obligatory so that he who acquires such knowledge performs a

supererogatory act, and he who neglects it falls not into error? Or, is there a third kind, derived from a narrative (khabar) or analogy?

36. [Shafi’i] replied: There is a third kind [of knowledge].

37. He asked: Will you explain it, give its source, and state what [portion] of it is obligatory, and on whom it is binding and on whom it is not binding?

38. [Shafi’i] replied: The public is incapable of knowing this kind of knowledge, nor can all specialists obtain it. But those who do obtain it should not all neglect it. If some can obtain it, the others are relieved of the duty [of obtaining it]; but those who do obtain it will be rewarded.

ON THE OBLIGATION OF MAN TO ACCEPT THE AUTHORITY OF THE PROPHET

A Declaration Concerning the Duty Imposed by God, as Laid Down in His Book, [Ordering Men] To Follow the Prophet’s Sunna

86. Shafi’i said: God has placed His Apostle—[in relation to] His religion, His commands and His Book—in the position made clear by Him as a distinguishing standard of His religion by imposing the duty of obedience to Him as well as prohibiting disobedience to Him. He has made His merits evident by associating belief in His Apostle with the belief in Him. For God, Blessed and Most High, said:

So believe in God and His Apostles, and do not say: “Three.” Refrain; [it will be] better for you. God is only one God. Glory be to Him. His having a son is something alien to him [Q. IV, 169].

And He said:

The believers are only those who have believed in God and His Apostle, and who when they are with him on some common affair do not go away until they ask his permission [Q. XXIV, 62].

Thus [God] prescribed that the perfect beginning of the faith, to which all other things are subordinate, shall be the belief in Him and then in His Apostle. For if a person believes only in Him, not in His Apostle, the name of the perfect faith will never apply to him until he believes in His Apostle together with Him.

So the Apostle laid down the sunna [of reciting the Prophet’s name together with that of God] for testing the faith of every man [as the following tradition indicates]:

Malik b. Anas told us from Hilal b. Usama from Ata’ b. Yasar from Umar b. al-Hakam, who said:

I went to the Apostle of God with a slave-girl and I asked him: ‘I have taken an oath [to free a slave]; may I free her?’ ‘Where is God?’ the Apostle asked her. ‘In heaven,’ she answered. ‘And who am I?’ asked he. ‘You are the Apostle of God,’ she answered. ‘You may free her,’ [the Prophet] said.

[The transmitter’s name, Umar b. al-Hakam — Shafi’i says—should read Mu’awiya b. al-Hakam, for Malik, I believe, has not correctly reported the name, as others did.

87. Shafi’i said: God has imposed the duty on men to obey His divine communications as well as the sunna of His Apostle. For He said in His Book:

O our Lord, raise up amongst them an Apostle, one of selves, to recite to them Thy signs and to teach them the Book and Wisdom and to purify them. Verily Thou art All-mighty, All-wise [Q. II, 123].

And He, glorious be His praise, said:

And also we have sent among you an Apostle, one of yourselves, to recite to you our signs, and purify you, to teach you the Book and the Wisdom, and to teach you what you did not know [Q. II, 146].

And He said:

God bestowed a favor upon the believers when He raised up amongst them an Apostle, one of themselves, to recite His signs to them, to purify them and to teach them the Book, although they had formerly been in manifest error [Q. III, 158].

And He, glorious be His praise, said:

It is He who has raised up an Apostle among the untutored people, one of their number to recite to them His signs, to purify them, and to teach them the Book and the Wisdom, though formerly they had been in manifest error [Q. LXII, 2].

And He said:

But remember the goodness which God has shown you and how much of the Book and the Wisdom He has sent down to you to admonish you thereby [Q. II, 231].

And He said:

God has sent down to thee the Book and the Wisdom, and has taught thee what thou did not know before; the bounty of God towards thee is ever great [Q. IV, 113].

And He said:

And call to mind the signs of God and the Wisdom which are recited in your houses; verily God is gentle, well-informed [Q. XXXIII, 34].

So God mentioned His Book—which is the Qur’an—and Wisdom, and I have heard that those who are learned in the Quran—whom I approve—hold that Wisdom is the sunna of the Apostle of God. This is like what [God Himself] said; but God knows best! For the Quran is mentioned [first], followed by Wisdom; [then] God mentioned His favor to mankind by teaching them the Qur’an and Wisdom. So it is not permissible for Wisdom to be called here [anything] save the sunna of the Apostle of God. For [Wisdom] is closely linked to the Book of God, and God has imposed the duty of obedience to His Apostle, and imposed on men the obligation to obey his orders. So it is not permissible to regard anything as a duty save that set forth in the Quran and the sunna of His Apostle. For [God], as we have [just] stated, prescribed that the belief in His Apostle shall be associated with the belief in Him.

The sunna of the Apostle makes evident what God meant [in the text of His Book], indicating His general and particular [commands]. He associated the Wisdom [embodied] in the sunna with his Book, but made it subordinate [to the Book]. Never has God done this for any of His creatures save His Apostles.