Adakah Melayu bebas beragama? Bab 3 - Kesan Memperundangkan kepercayaan (effects of legislating faith)

Empat sumber tersebut juga di beri kuasa undang-undang didalam undang-undang syariah di Negara ini. Ini bermakna suatu perkara hasil ijmak dan qias wajib di patuhi oleh rakyat Muslim negara ini sebagai keperluan undang-undang. Begitu juga tafsiran terhadap Al-Quran dan Hadis oleh ‘orang-orang yang di iktiraf’ oleh undang-undang wajib di terima di sisi undang-undang syariah di Negara ini. “Orang-orang yang tidak di iktiraf” oleh undang-undang syariah tidak berhak memperkatakan sesuatu mengenai Islam kerana ia mungkin menjadi kesalahan di bawah undang-undang syariah. Jika ia nya di pertikai, ia juga akan mengundang hukuman undang-undang.

Memandangkan di Malaysia, undang-undang syariah adalah di bawah bidangkuasa Negeri-negeri, maka pengiktiran “siapa yang layak bercakap mengenai Islam” di Negeri masing-masing juga berbeza. Ia juga di tentukan oleh pihak berkuasa agama Negeri masing-masing.

Layak bercakap mengenai Islam?

Sebagai contoh, Dr Mohd. Asri, walaupun bekas mufti Perlis, beliau di tuduh di bawah undang-undang syariah negeri Selangor kerana ‘mengajar Islam’ tanpa “tauliah yang sah daripada pihak berkuasa agama Negeri Selangor (“tujuan tersebut”). Dalam ertikata lain, beliau bukan lah “orang yang diiktiraf” bagi tujuan tersebut oleh undang-undang syariah negeri Selangor selagi beliau tidak mempunyai tauliah daripada pihak berkuasa agama Negeri tersebut.

Alasan pihak berkuasa Negeri Selangor untuk keperluan tauliah ini ialah, di antara lain, untuk memantau “penceramah agama” serta sebagai kaedah untuk menggesahkan kelayakan orang yang berceramah atau mengajar agama. Walau pun sebabnya boleh di fahami, ini juga merupakan satu sekatan undang-undang terhadap kebebasan Melayu untuk mengamalkan agama mereka. Ini adalah kerana keperluan ”tauliah” ini menimbulkan pelbagai persoalan seperti berikut:-

(a) Apakah yang di maksudkan dengan “mengajar mengenai Islam”? – bagaimana kalau terdapat perbincangan agama antara 10 orang kawan di rumah mereka – adakah ini menjadi satu kesalahan syariah kerana masing-masing akan memberi kefahaman mereka yang mungkin berlainan mengenai Islam.

(b) Perkataan “berceramah mengenai Islam” juga menimbulkan pelbagai persoalan. Ada kah ia tertakluk kepada persoalan “tauhid” dalam pengertian yang amat sempit atau boleh merangkumi perkara-perkara yang tidak di anggap tauhid?

(c) Bagaimana jika seorang itu berceramah mengenai perkara yang di anggap sebagai “fardhu kifayah” – adakah ini juga perlukan tauliah? Jika ya, ia akan menyekat setiap professional Muslim seperti doktor, peguam, jurutera dan sebagai nya daripada bercakap mengenai profesion masing-masing hanya semata-mata kerana mereka itu Muslim.

(d) Setiap Muslim meyakini bahawa ajaran Islam itu syumul atau menyeluruh. Di atas dasar “kesyumulan” ini, tidak kah aneh jika tauliah diperlukan untuk sebahagian “perkara Islam” dan tidak bagi "perkara Islam" lain?

Seorang Muslim harus mampu keluar daripada minda “perangkap agama” yang menyempitkan ‘Islam” kepada perkara-perkara upacara semata-mata. Jika ia mampu, akan jelas lah bahawa sebarang penyekatan undang-undang terhadap diri nya di atas nama “agama” berkesan untuk menyekat kebebasan nya untuk mengamalkan ajaran Islam sebagai seorang Muslim yang bertanggungjawap hanya kepada Penciptanya.

Menangani ajaran sesat

Kita juga faham bahawa di antara tugas pihak berkuasa agama ialah untuk menangani ajaran sesat dan oleh itu mungkin tauliah di rasakan sebagai satu cara menapis ajaran sesat. Ini adalah hujah kawalan yang sering di gunakan oleh semua ajensi pelaksana di merata dunia, tidak kira syariah atau sekular. Kalau tidak memantau, bagaimana nak menangani ajaran sesat?

Peranan serta keberkesanan pihak berkuasa agama di dalam “usaha membanteras ajaran sesat” tidak pernah di nilai oleh Rakyat Muslim selama ini walaupun beribu wang Rakyat digunakan dalam usaha ini. Secara amnya, dalam Malaysia, sebarang ajaran agama oleh seorang Muslim yang menyimpang daripada asas-asas fahaman sunnah wal jamaah di anggap sesat. Sebagai contoh, sekiranya seorang Muslim mengatakan bahawa Nabi Isa di salib, ia di anggap sesat oleh undang-undang syariah dan boleh di kenakan hukuman. Sebaliknya jika seorang Kristian mengatakan perkara yang sama, ia tidak akan di hukum oleh undang-undang syariah walaupun dari segi akidah sunnah wal jamaah fahaman Nabi Isa di salib adalah fahaman yang sesat.

Begitu juga jika seorang Muslim mengajar atau menyebarkan fahaman Shia, ini juga boleh dianggap kesalahan jenayah di bawah undang-undang syariah di Malaysia walaupun di peringkat dunia, kedua-dua Malaysia dan Iran adalah ahli persatuan Negara-negara Islam iaitu OIC. Beberapa Negeri mempunyai fatwa bahawa fahaman yang di iktiraf hanya lah fahaman Ahlul Sunnah Wal-Jamaah (ASWJ).

Maka jelas bahawa pemantaun ajaran sesat oleh pihak berkuasa agama adalah terhadap Rakyat Muslim yang menyebarkan fahaman bertentangan dengan fahaman ASWJ majlis-majlis agama Negeri-negeri.

Sebagai contoh, ajaran-ajaran seperti Ayah Pin dan Arqam di anggap sebagai sesat dan pelbagai usaha telah di jalankan untuk mematikan pengaruh mereka dengan mengunakan kuasa undang-undang. Arqam di haramkan, “ajaran Ayah Pin” di haramkan serta perkampungan nya di robohkan. Persoalannya ialah: selepas pengharaman sedemikian, adakah pengikut-pengikut nya berjaya di “pulihkan”? Saya percaya walaupun undang-undang boleh ‘menghancurkan’ suatu organisasi, ia tidak semestinya berjaya menghapuskan suatu idea tanpa kaedah perbincangan dan pendidikan.

Dalam membincang usaha membanteras ajaran sesat, timbul kekhuatiran samada fahaman yang berbeza (dari segi tafsiran) dengan fahaman umum sunnah wal jamaah atau satu aliran sunnah wal jamaah juga di anggap sesat oleh pihak berkuasa agama yang mungkin di dominasi oleh satu aliran atau fahaman sunnah wal jamaah. Jika kekhuatiran ini berasas, maka ia adalah satu perkembangan yang tidak sihat kerana kefahaman terhadap agama disempitkan oleh fahaman satu kelompok yang berkuasa. Di dalam keadaan sedemikian, fahaman agama di lentur bukan oleh ilmu dan nas, tetapi oleh kuasa.


Islam untuk pakar atau untuk semua manusia (An-nas)?

Rakyat Melayu yang mahu berfikir harus menilai kesan penyekatan undang-undang ketas hak dan kewajiban mereka terhadap Allah. Ini adalah sedikit berbeza dengan hak dan kewajiban sesama manusia walaupun bagi seorang Muslim yang beriman kepada ayat di bawah, tidak ada perpisahan dalam kehidupannya.

“Katakanlah, "Sesungguhnya solatku, dan pengorbananku, dan hidupku, dan matiku, kesemuanya untuk Allah, Pemelihara semua alam”. (Quran: 6:162)

Sekiranya, seorang Muslim beriman kepada 6:162, maka ia juga mempunyai hak dan tanggungjawap untuk mempelajari, berbincang, memberi pendangan dan mengamal apa yang difahami oleh nya daripada Al-Quran. Saya percaya seseorang itu tidak boleh “habis belajar” hikmah Al-Quran dalam masa empat (ijazah) atau lapan tahun (PhD) diuniversiti. Selanjutnya, pembelajaran di universiti bukan lah jaminan keimanan seseorang. Kefasihan bahasa Arab, walaupun semestinya membantu, tidak menjaminkan keimanan atau kefahaman. Abu Lahab adalah satu contoh dalam kes ini.

Apakah seorang Muslim yang tidak memasuki “Universiti Islam” serta tidak berpeluang membaca kitab-kitab tulisan Imam-imam besar seperti Shafie, Hambali, Maliki, Hanafi, Ibn Taymiyah, Suyuti dan sebagai nya serta tidak membaca koleksi hadis-hadis Muslim, Bukhari, Ibn Majah, Abu Dawud atau Al-Tirmidhi serta tidak mempelajari usul-al fiqh dikira jahil dan tidak berpeluang untuk menjadi seorang Muslim yang beriman jika ia rajin membaca dan beriman kepada Al-Quran? Saya tidaklah bertujuan meremehkan pendidikan formal agama. Perkara yang di bincang di sini ialah hak setiap Muslim untuk mengamalkan Addeen Allah tanpa syirik kepada sesuatu atau sesiapa.

Jika kelulusan akademik serta jawatan “agama” menjadi pra-syarat untuk berbincang mengenai Islam, apakah kelulusan universiti para Nabi-nabi? Kita lihat bahawa para Nabi membawa ilmu Tuhan di zaman masing-masing yang berlawanan dengan budaya pembesar dan cendekiawan zaman mereka. Di samping itu, ajaran Nabi-nabi adalah mudah dan konsisten sepanjang zaman sehinggalah ke Nabi Muhammad.

Ramai yang masih keliru di antara maklumat dengan ilmu. Seorang yang masuk universiti dan berkelulusan PhD mungkin mempunyai banyak maklumat mengenai sesuatu perkara tetapi tidak semestinya berilmu mengenai perkara itu. Contohnya ialah burung kakak tua yang boleh menyuarakan suatu maklumat tanpa sebarang ilmu mengenai perkara yang disuarakan. Contoh moden ialah komputer yang bukan sahaja mempunyai banyak maklumat tetapi boleh memprosesnya dengan kelajuan yang tidak dapat ditandingi oleh manusia. Adakah kita akan mengatakan komputer itu berilmu atau berhikmah? Pada saya, semua ini adalah tanda-tanda yang di tunjukki oleh Pencipta bagi mereka yang rela berfikir.

Begitu juga wujud kekeliruan diantara beriman atau percaya berdasarkan ilmu dengan beriman atau percaya secara buta tuli. Untuk beriman berdasarkan ilmu, anda sendiri perlu mengesahkannya. Sebagai contoh, jika anda terima bulat-bulat apa yang saya tulis disini tanpa berfikir,menilai serta tanpa merujuk kepada Al-Quran, itu bermakna anda beriman kepada saya atau anda beriman secara buta tuli.

Keimanan seseorang itu lahir daripada sikap-sikap seperti cinta kepada Pencipta Nya, ilmu, sikap kerendahan diri dan takut hanya kepada Pencipta Nya. Namun, hakikat hidup ialah, ramai yang takut hilang jawatan, gaji, kawan-kawan, penghormatan dan perkara-perkara duniawi sedemikian. Akhir sekali, keimanan seseorang itu adalah hak Allah yang ditentukan oleh Nya. Kita hanya boleh menilai pandangan masing-masing berdasarkan nas-nas yang sahih, bermula dengan merujuk kepada Al-Quran.

“Dan Kami tidak mengutus seseorang rasul melainkan dengan bahasa kaumnya supaya dia memperjelaskan kepada mereka; kemudian Allah menyesatkan sesiapa yang Dia mengkehendaki, dan Dia memberi petunjuk kepada sesiapa yang Dia mengkehendaki; dan Dia Yang Perkasa, Yang Bijaksana”. (Quran 14:4)

Hari ini, kita dengar pihak yang menganggap diri mereka sebagai pakar memberi amaran bahawa orang yang tidak pakar, tidak harus berbicara mengenai Islam atau Al-Quran. Bolehkah seorang yang di lamun cinta ditahan daripada berbicara mengenai apa yang dicintainya? Tidak kah Muslim itu mencintai Penciptanya melebihi yang lain? Saya tahu bahawa perkara yang paling pasti di dalam kehidupan saya ialah: saya akan mati satu hari dan saya akan di persoalkan mengenai kegiatan saya di dunia. Masa itu, tidak ada seorang pun pakar yang akan membela saya. Saya harus membela diri saya. Dunia ini sementara manakala kehidupan selepas ini adalah berkekal. Adakah saya akan abaikan yang kekal untuk yang sementara? Sepedih-pedih cabaran di dunia, ia pasti akan berlalu. Yang di khuatiri ialah selepas itu kerana tidak mungkin ada alasan yang boleh di berikan kepada Tuhan jika kita telah mengadaikan akal dan hati kita kepada orang lain.

Kesan terakhir memperundangkan kepercayaan ialah: amalan dan bentuk kepercayaan seseorang itu di tentukan serta di kawal oleh undang-undang. The final effect of legislating faith is this: the practice and structure of a person’s belief is determined and controlled by law. Ini bermakna fahaman dan amalan Muslim di Negara ini di tentukan dan dikawal oleh undang-undang. Perkara in perlu di fahami betul-betul oleh setiap rakyat Muslim yang mengambil serius agama mereka.

Bersambung..insha Allah.

Salam!

[NOTA: Sila rujuk Al-Quran masing-masing dan penulis tidak mengkehendaki/meminta sesiapa pun untuk bersetuju dengan pandangan nya di dalam artikel ini. Sebaliknya, penulis alu-alukan sebarang pandangan yang membantu.]

Adakah Melayu bebas beragama? Bab 2

Saya ingin membincangkan beberapa perkara mengenai struktur saikoloji manusia dari perspektif Quran berkaitan dengan kepercayaan serta keadaan lazim sebelum mengkhususkan perbincangan kepada Melayu.

Struktur saikoloji kepercayaan (The psychological structure of belief)

Pertama, Surah Al Anaam ayat 64 yang telah kita lihat terlebih dahulu dengan jelas sekali meletakkan tanggungjawap terhadap kepercayaan sebagai satu perkara individu. Sekiranya kepercayaan kita itu sesat atau disesatkan, kita lah yang terpaksa menanggung kesan nya sendiri.  Orang lain tidak memikul beban kecuaian atau kesilapan kita.

“Sesiapa yang mendapat petunjuk, dia hanyalah mendapat petunjuk untuk dirinya sendiri, dan sesiapa sesat, dia sesat hanyalah baginya sendiri; orang yang dibebankan tidak memikul beban orang lain. Kami tidak mengazab sehingga Kami membangkitkan seorang rasul”. (Quran: 17:15)

Ayat di atas menunjukkan bahawa sifat kepercayaan ialah ia nya merupakan individualistik. Belief is personal to the holder. Hanya jika kepercayaan itu individualistik, maka si individu itu boleh di pertanggungjawapkan keatas kepercayaan  dan amalan nya. To be accountable for your actions and beliefs, you must have freedom of choice. Seharusnya juga kepercayaan itu berasaskan nas yang sahih, fakta dan ilmu pengetahuan tetapi ini bukanlah keadaan amnya didalam dunia agama.

Kedua, ramai “percaya” kepercayaan yang di “percayai” oleh orang-orang terdekat dengan mereka atau orang-orang yang mereka terima sebagai pakar.  Keadaan in berlaku melalui satu proses indoktrinasi komplex melalui satu jangka masa yang lama. kaedah “appeal to authority”, takut kena pulau atau “takut sesat”, atau alasan “saya tidak mahir agama”, “isu sensitif”, kemalasan berfikir dan faktor-faktor sedemikian.  Walaupun fenomena meniru ini amat lazim, menurut Mutawalli, kepercayaan agama seharusnya berdasarkan keyakinan (“conviction”) dan pilihan berhemat (“considered chioice”) dan bukan nya peniruan kepercayaan dan pandangan orang lain.

Al-Quran sendiri menyentuh fenomena ini dengan amat jelas dalam surah al-Baqarah:

“Dan apabila dikatakan kepada mereka, "Ikutlah apa yang Allah menurunkan", mereka berkata, "Tidak, kami akan mengikuti apa yang kami mendapati bapa-bapa kami buat." Apa? Dan jika bapa-bapa mereka tidak memahami sesuatu, dan mereka tidak mendapat petunjuk?” (Quran 2:170)

Ketiga, Ada yang pernah berhujah balas pada saya dengan mengatakan:” Maka bagaimana hendak mencapai keseragaman di dalam agama?”  Sebenarnya, keseragaman seperti mana yang di kehendaki oleh sebuah kelab sosial atau sekolah dengan peraturan dan pakaian rasmi nya tidak dapat di capai dalam soal keyakinan terhadap Pencipta melalui paksaan. Ia mungkin dapat dicapai dalam perkara luaran atau fizikal seperti pakaian, upacara dan sebagainya tetapi bukan dalam perkara keyakinan atau akidah. Dalam sebuah kelab sosial, pertelingkahan yang berakhir dengan keputusan majoriti adalah perkara biasa bertujuan untuk melicinkan perjalanan persatuan tersebut.  Walaupun hati minoriti tidak bersetuju dengan keputusan majoriti, minoriti akan akur kepada keputusan majoriti dengan minda serta perlakuan mereka. Minoriti ini tidak akan di tuduh sebagai hipokrit atau munafiq kerana menerima suatu keputusan walaupun hati mereka tidak setuju. Bantahan minoriti dalam perbincangan sebelum keputusan di buat juga tidak akan dilihat sebagai suatu perbuatan yang sangat jahat atau sesuatu yang mengundang hukuman terhadap golongan minoriti tadi.

Sekiranya pihak minoriti itu merasakan perbezaan pandangannya amat ketara dengan pandangan majoriti, ia bebas untuk mengekalkan prinsip nya dengan menamatkan keahliannya di dalam persatuan tersebut.

Namun, keadaan nya berbeza dengan kepercayaan. Dalam hal kepercayaan, kaedah menerima keputusan majoriti tidak  relevan，tidak berkesan dan tidak tepat. Dalam soal keyakinan, keputusan majoriti tidak bererti ia benar (Surah Al-Anaam ayat 116). Kita tidak boleh pakat-pakat buat keputusan untuk percaya kepada  sesuatu jika hati masing-masing tidak percaya. Orang yang tidak percaya, tidak akan percaya. Saya yakin mustahil mencapai keseragaman kepercayaan melalui paksaan seperti mana yang dijelaskan dalam surah Yunus:

“Dan sekiranya Pemelihara kamu mengkehendaki, sesiapa yang di bumi tentu percaya, kesemua mereka, kesemuanya. Adakah kamu akan memaksa manusia sehingga mereka menjadi orang-orang mukmin” (yang mempercayai)? (Quran: 10:99)

Keempat, berkaitan dengan keberkesanan persetujuan padri-padri atau pakar-pakar agama mengenai suatu perkara yang menyentuh kepercayaan agama dan sejurus itu, setiap penganut di paksa menerima nya.

Sebagai contoh, asas akidah agama Kristian Katolik adalah berdasarkan ”Nicene Creed” yang dipersetujui oleh beberapa gereja-gereja di zaman Raja Constantine dimana padri-padri tersebut mengeluarkan “ijmak” bahawa penganut agama Katolik wajib berpegang kepada kepercayaan ‘Holy Trinity” iaitu ”Father, Son and Holy Ghost”. Mana-mana Krisitan Katolik yang tidak meyakini perkara ini di anggap sebagai sesat.  Kristian Katolik juga wajib percaya bahawa Nabi Isa disalib dan di”angkat kelangit pada hari ketiga”.  Kalau hendak jadi Kristian Katolik, kamu terikat dengan fahaman ini.

Persetujuan padri-padri (atau apa saja nama yang di pakai untuk panggil pakar-pakar agama tertentu) dalam menentukan kefahaman, struktur dan ideoloji suatu agama bukanlah terhenti pada agama Kristian. Ia nya merupakan ciri semua agama di dalam dunia ini. Ciri persetujuan pakar yang wajib di terima oleh semua orang tidak terpakai di dalam disiplin lain selain daripada agama. Sebagai contoh, di dalam disiplin yang begitu penting seperti perubatan dan kesihatan pun tidak ada undang-undang yang memaksa pesakit untuk mendapatkan rawatan atau memperolehi rawatan tertentu sahaja. Pesakti bebas memilih bentuk rawatan yang di senangi nya berdasarkan peniliaan nya. Begitu juga dengan disiplin-disiplin lain seperti kejuruteraan, sains hayat, ekonomi dan sebagai nya, perbezaan pendapat tidak menjadi satu masalah yang mengancam keperibadian seseorang.

Namun, di dalam disiplin agama, peranan pakar agama masing-masing begitu dominan sehingga lazimnya pandangan serta persetujuan pakar-pakar diberikan tahap wahyu yang tidak boleh dipertikai atau di beri sifat ketuhanan yang wajib diterima tanpa soal.  Al-Quran sendiri memberi amaran kepada manusia mengenai kewujudan fenomena ini dalam bidang agama dengan ayat-ayat berikut:-

“Atau, adakah bagi kamu janji-janji daripada kami sehingga hari kiamat bahawa bagi kamu apa sahaja yang kamu memutuskan? Tanyalah mereka: siapa kah antara mereka yang akan menjamin terhadap itu (apa yang mereka memperkatakan)?” (Quran: 68:39 - 40)

Beberapa perkara yang berkaitan dengan fenomena ini juga di bincang oleh Dr Mohd Asri bin Zainul Abidin di dalam blog nya baru-baru ini.

http://drmaza.com/home/?p=1035

Di dalam dunia fahaman Ahlul Sunnah wal jamaah (ASWJ) pun, peranan ulama agama mereka dominan di dalam membentuk dan memahami agama tersebut. Semakin jauh daripada zaman turunnya Al-Quran, semakin dominannya peranan ulama agama. Di dalam fahaman AWSJ (Melayu kebanyakkan tergolong pada fahaman ini), fahaman agama mereka bersumberkan empat sumber utama berikut:-

(a)    Quran

(b)   Hadis

(c)    Ijmak

(d)   Qias

(“empat sumber tersebut”)

Bersambung…Insha Allah – Bab 3.

Salam!

[NOTA: Sila rujuk Al-Quran masing-masing dan penulis tidak mengkehendaki/meminta sesiapa pun untuk bersetuju dengan pandangan nya di dalam artikel ini. Sebaliknya, penulis alu-alukan sebarang pandangan yang membantu.]

Adakah Melayu bebas beragama? – Bab 1

Sekiranya kita melihat kepada sejarah turunnya wahyu-wahyu daripada perspektif Quran, kita akan dapati, antaranya, beberapa perkara seperti berikut:

1. Hampir setiap rasul membawa mesej yang berlawanan dengan adat, fahaman, agama, dan cara hidup di zamannya (Quran: 21:53, 23:24, 26:74-76)

2. Hampir setiap Rasul ditindas dan di tindas oleh sebahagian besar umatnya termasuk oleh sanak saudara dan kawan-kawan nya.

3. Setiap rasul mengajak umat nya menggunakan akal dan berfikir manakala pendita-pendita serta pembesar-pembesar dizamannya melarang manusia daripada berfikir mengenai mesej yang di bawa oleh Rasul tersebut (Quran: 5:100), 12:111, 13:19, ;

4. Setiap Rasul mengajak umat nya untuk sujud atau mengabdikan diri hanya kepada Tuhan semesta alam, bukan pun pada dirinya – Ini bererti setiap Rasul mengajar manusia membebaskan diri daripada kongkongan manusia lain. (Quran: 7:65, 7:73, 7:85, 16:36)

5. Setiap Rasul mengajak umatnya menegakkan keadilan tanpa mengira bangsa, keturunan, darjat dan sebagainya (Quran 57:25)

6. Setiap Rasul adalah reformis masyarakat nya (Quran: 43:24) dan bukanlah tukang “agama” yang membaca beberapa mantra (Quran 21:15, 37:36, 23:83),

7. Setiap Rasul tidak meminta sebarang upah, ganjaran dunia atau jawatan untuk menyampaikan ilmu Tuhan (Quran: 26:145, 26:164);

8. Setiap Rasul dan pengikut mereka ditindas oleh pembesar-pembesar serta “cerdik-pandai” zamannya yang mahu mengekalkan status quo (Quran: 2:170).

Penindasan terhadap Nabi Muhammad dan pengikutnya

Sejarah menunjukkan bahawa Nabi Muhamad sendiri terpaksa melalui cabaran selama 23 tahun dalam menyampaikan ayat-ayat Quran. Cabaran pertama yang beliau menerima adalah daripada penduduk Mekah sendiri yang mengenali beliau sejak kecil. Pengikut-pengikut awal Muhammad dikenakan pelbagai hukuman kejam oleh pembesar-pembesar Mekah hanya semata-mata kerana mereka mahu berfikir dan menerima mesej yang di bawa oleh Muhammad. Ramai yang di usir dari tempat kediaman mereka dan kehilangan harta benda semata-mata kerana mereka mahu sujud hanya kepada Allah tanpa syirik.

Sejarah menceritakan bagaimana Nabi Muhammad sendiri ditawarkan dengan pangkat dan harta benda oleh pembesar-pembesar Mekah supaya meninggalkan Islam, namun baginda menolaknya. Kecekalan Nabi Muhammad dalam mentaati ajaran Allah adalah satu sunnah atau perbuatan baginda yang harus di turuti.

Kita harus sedar bahawa penindasan agama di Mekah jahiliyah berlaku hanya semata-mata kerana, dalam bahasa moden, penyampaian “idea” yang bukan lazim dalam masyarakat. Tanpa mahu berbahas, berbincang dan berfikir, mereka yang berkuasa mengambil jalan singkat dengan menindas “idea baru”. Pembesar-pembesar Mekah ketika itu tidak mahu memberikan kebebasan beragamakepada pengikut Nabi Muhammad.

Kesemua penindasan ini berlaku walaupun Nabi Muhammad tidak memaksa sesiapa pun untuk mempercayai atau menerima wahyu yang di bawa oleh nya. Kesemua penindasan ini berlaku walaupun pembesar-pembesar Mekah tahu bahawa Al-Quran menyebut:

“Dan sekiranya Tuhan kamu mengkehendaki, tentulah beriman semua orang di muka bumi semua mereka, kesemuanya. Apakah engkau hendak memaksa manusia supaya mereka menjadi orang-orang mukmin (yang mempercayai)? (Quran:10:99)

“Tidak ada paksaan dalam agama. Sungguh telah jelas jalan yang benar daripada yang salah. Maka sesiapa yang tidak percaya kepada Thagut, dan mempercayai Allah, dia berpegang pada buhulan tali yang kukuh, yang tidak akan putus; Dan Allah Mendengar, Mengetahui”. (Quran: 2:256)

Keperluan ruang berfikir untuk menjadi seorang yang beriman berdasarkan nas

Sesiapa sahaja yang mahu berfikir akan lihat kepada ruang pemikiran bebas yang diberikan oleh Allah kepada manusia terutamanya dalam hal yang berkaitan dengan kepercayaan atau aqidah. Apabila kita membandingkan ayat-ayat Al-Quran yang mengajak manusia berfikir dengan sikap jahiliyah Mekah yang menindas pengikut-pengikut Nabi Muhammad, kita akan sedar beberapa perkara:

a) Memaksa pandangan kita keatas orang lain adalah sikap jahiliyah yang membantut perkembangan minda manusia;
b) Penindasan perkembangan intelek adalah berlawanan dengan ajaran Tuhan dan juga merupakan sikap jahiliyah.
c) Pengharaman ruang berfikir adalah sifat jahiliyah.

Selepas lebih 1500 tahun setelah Al-Quran diturunkan, apakah keadaan nya sekarang? Adakah mereka yang mengaku diri mereka sebagai Islam diberikan ruang berfikir dan kebebasan diri untuk mereka mengamalkan Islam seperti mana yang di fahami oleh nya?

Pelbagai perkara telah berlalu sejak sempurnanya Al-Quran diturunkan. Hari ini kita mempunyai himpunan hadis-hadis dan pelbagai kitab-kitab tulisan ulamak. Banyak sumber ilmu yang terdapat bagi mereka yang mahu mencari atau menyelidik. Seharusnya, kita bermula dengan Al-Quran dahulu.

Bagaimana keadaannya hari ini?

Persoalannya: adakah seorang Muslim itu bebas untuk menilai, menerima atau menolak pandangan manusia yang di gelar sarjana atau ulamak? Adakah Muslim ini akan dihukum, dicaci atau dipandang serong oleh ahli-ahli lain dalam masyarakatnya? Bagaimana pula jika seorang Muslim itu lebih bersetuju dengan pandangan ulama A yang tidak popular dan bukan dengan ulama B yang terkemuka (Quran 39:18)? Bukan kah kita tahu bahawa politik dan suasana boleh mempertokohkan seorang yang kurang bijak atau berpura-pura dan mengenepikan orang yang sebenarnya bijak dan jujur? Teknik pemasaran hari ini amat canggih. Tarikan kemewahan dunia dan pangkat amat menggoda.

Atau adakah kedudukannya sekarang begini: mereka yang bergelar sebagai Muslim tidak lagi perlu berfikir kerana segala usaha berfikir sudah pun dilakukan oleh sarjana silam? Bagaimana dengan perkembangan pemahaman ayat-ayat Al-Quran berdasarkan perkembangan ilmu dan teknoloji? Atau adakah Muslim hari ini hanya perlu beriman dan ikut sahaja pihak-pihak yang telah diberikuasa oleh pihak berkuasa?

Persoalan-persoalan ini timbul kerana kita sebagai individu lah yang akan disoal dan dipertanggungjawapkan terhadap akidah dan amalan kita di bumi ini oleh Allah. Perkara ini amat jelas di dalam Al-Quran.

"Sesungguhnya kamu datang kepada Kami bersendirian, sebagaimana Kami menjadikan kamu pada kali pertama, dan kamu meninggalkan dibelakangmu (duniamu) apa yang Kami mengurniakan kepada kamu. Kami tidak melihat bersama kamu penolong-penolong kamu, orang-orang yang kamu mendakwa untuk menjadi sekutu-sekutu Allah. Pertalian antara kamu diputuskan, dan apa yang kamu mendakwakan telah hilang daripada kamu." (Quran: 6:94).


Akan Bersambung Bab 2…Insha Allah.

Salam!

[NOTA: Sila rujuk Al-Quran masing-masing dan penulis tidak mengkehendaki/meminta sesiapa pun untuk bersetuju dengan pandangan nya di dalam artikel ini. Sebaliknya, penulis alu-alukan sebarang pandangan yang membantu.]

Human Beings, Born Free and Equal –My Quranic Perspective (Part 1)

by: Jahaberdeen Mohamed Yunoos

[Image thanks to here]

On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights (“UDHR”). Article 1 of the UDHR  states:

“All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood”.

Article 1 of the UDHR states two concepts – “rights” and “dignity”. Rights are something that is owned by the person who has that right and it cannot be taken away. It is something that he possesses.  For example, everyone has a right to life and therefore his life cannot be unjustifiably taken away.  By contrast, a privilege does not permanently attach to the holder. It is something that can be taken away by the body or person who gives that privilege.

Dignity refers to a sense of self – respect, self esteem or worthiness. It also implies honour.

Article 2 of the UDHR spells out various rights such as the right to life, ownership of property, education, equality before the law and so on.

When we say that all human beings are born free and equal in dignity we mean that every human being has to have the same opportunity in life, example: in getting a job, education, or attaining resources necessary for life.

The honor and appointment of human beings as trustees by God

Surah At-Tin verse 4 of the Quran says:

“Verily, We created humans (insanaa) in the best stature (taqwim) (mould)” (Quran: 95: 4)

The word “insanaa” refers to all human beings and not to any one specific individual or groups of individuals.  The word “taqwim” has been translated by some to mean “organizational structure”.  In other words, this verse may be taken to mean that since God has created human beings in the best stature, mould or organizational structure, no one human being is “inferior” to another.

In a world that has encouraged exclusive individualism where we are led to believe that we alone are special, God tells us that the truth is that we are ALL special.

The Quran relates the story of how human beings came to become appointed as the vicegerent or trustee on earth:

“Behold, your Lord said to the angels: "I will create a vicegerent (khalifatan) on earth." They said: "Will You place therein one who will make mischief therein and shed blood?- while we do celebrate Your praises and glorify You?" He said: "I know what you know not."  (Quran: 2:30) 

As khalifatan on earth, all human beings are trustees (Quran 33:72) of the resources on earth and in the “heavens”. As trustees, the Quran in surah An - Nisa verse 58 clearly commands us to act justly in the distribution and allocation of these resources:

“God commands you to render back your Trusts to those to whom they are due; And when you judge between man and man, that you judge with justice: Verily how excellent is the teaching which He gives you! For God is He Who hears and sees all things (Quran: 4:58) 

Equal Opportunities to partake of God’s resources and Mercy

It is the will of God that we all have equal opportunities to partake and taste God’s resources and Mercy. This is a right that God has given us.

“See you not (O men) that God has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent and hidden? Yet there are among men those who dispute about God, without knowledge and without guidance, and without a Book to enlighten them!” (Quran: Surah Luqman, 31:20)

While the message in the above verse is clear, there are however mischief makers on earth who advocate unequal distribution of resources on dubious basis such as colour, race, religion, ‘status’, national boundaries and such. It is also a sad fact today that two thirds of the world’s resources are consumed by one third of the world’s population. Hence, we have countries like Ethiopia in abject poverty while some other countries waste resources. We have situations where two people live in a mansion and a family of six lives in pigeon holes called flats. Such situations are, in my mind, cruel and against the divine order.

Many Colours, One Father

According to the Quran, we are ALL descendants of one father – Adam.

“We have honored (karamna) the children of Adam;  provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our creation.” (Quran: Al-Israa 17:70)

In the above verse, Allah says that He has honored human beings, among other things, by conferring on us special favours above the great part of His creation.  Further if we are all children of Adam, then how can we discriminate against each other or withhold equal opportunities for each other?

We sadly observe that differences in colour, race and languages have become a divisive factor among humankind.  In fact, some people find differences in languages and race disturbing, as if any other language and race other than theirs is a problem and a curse.  They devise discriminatory policies and conjure up lies of superiority of their own race or clan to the exclusion of the rest.  Since such a situation appears to be the reality in the eyes of some, we may ask God: why have you created created many colours and many tribes?

Why many colours and many nations?

God has explained His rationale for the creation of diverse languages, colours and nations in the following two verses in the Quran.

“O humanity!  We have created you from a single male and female and have made you into nations and tribes that you may know one another (not that you have pride over one another).  Verily, the most honorable (أَكْرَمَكُمْ ) of you in the God’s Sight is the one most righteous. And God has full knowledge and is well acquainted (with all things).” (Quran: Al-Hujraat, 49:13)

One can easily discern from the above verse that the reason for the diverse tribes, nations and cultures is for us to learn from each other. It is common sense that inter-cultural exchanges enrich human relationships and knowledge.

Further, many who love and believe in God want to “seek” God. God says that one of the ways in trying to understand Him is to look for the clues that He has given us. These clues or signs are called “ayatiin” in Arabic. 

“And among His Signs (ayattin) is the creation of the heavens and the earth and the differences of your languages and colors.  Verily, in that are indeed signs for people of sound knowledge.” (Quran Surah Ar-Room, 30:22)

The different colours and diverse languages that He has created are His signs. We are supposed to celebrate His signs, praise Him for it. Unfortunately, misguided ones among us use this diversity as a point of division and proclaim its exclusivity. All languages and and all the colours are creations of the Creator!  They are all HIS!!! How can anyone who claims to believe in the Creator belittle any of His creations?

So, a true believer will not be able to use diversity of colours and languages as an excuse to create unequal opportunities for others. Only mischief makers do.

Next: Schemes and concepts devised to create unequal opportunities (Final and Part 2)

Peace!

Are you rejecting the Prophet if you reject lies attributed to him?

Are you rejecting the Prophet if you reject lies attributed to him?

I totally agree that to aspire to be a Muslim, one can take guidance primarily from the Quran and secondarily from the Sunnah of the prophet and thirdly, from the signs of God.

The Quran is in front of you and you can take all the steps necessary to verify whether the copy of the Quran that you have before you is authentic or not. This is easily done by comparing copies from various countries. Then, if you are like me and would like to explore whether the Quran is indeed the "word of God" and not that of human creation, you can also do it - though it takes much of your time, effort and thinking. My research has convinced me that it is indeed not the work of any mortal. For me, there are “no issues” as far as the Quran is concerned - It is from the Creator.

Now the Sunnah. The Sunnah is often understood as the conduct of the Prophet by the ulema of Hadith.  To the ulema of hadith, “sunnah” refers to all that is narrated from the prophet, his acts, his sayings, whatever he has tacitly approved plus all the reports of his physical attributes and characters. Today, this “Sunnah” is in a written from often called the Hadith (on hadith later).  In the Quran, the word “ Sunnah” has been used on 16 occasions and it has been used to imply an established practice or course of conduct.  

Example (1): Quran 15:13: “That they should not believe in the (Message); but the ways (Sunna) of the ancients have passed away”.

Example (2): Quran 33:38 “There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice of Allah (sunnata Allahi ) amongst those of old that have passed away. And the command of Allah is a decree determined”.

Example (3): Quran 35:43 “On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients (sunnata alawwaleena) were dealt with? But no change wilt thou find in Allah.s way (lisunnati Allahi)  (of dealing): no turning off wilt thou find in Allah.s way (lisunnati Allahi) (of dealing)”.

Quran 35:43 is interesting that the word “sunna” in the first instance refers to the “practice/ways of the ancients” while in the second and third instance it refers to the “practice/ways of Allah”.

However, in all the instances the word “Sunnah” is used in the Quran, there is not a single instance where it is used in relation to the Prophet. In the Quran, however, you do have Allah referring to the Prophet as an excellent example of conduct in surah 33 verse 21 as follows:

“Certainly you have in the Messenger of Allah an excellent example (oswatun hasanatun) for him who hopes in Allah and the latter day and remembers Allah much”.

In recorded literature, therefore, it is the ulema of Hadith that have linked this word to the Prophet, hence the word “Sunnah Rasul”. According to Professor Dr Hashim Kamali, “There is evidence to suggest that the Sunnah of the Prophet was introduced into the legal theory by the jurists of Iraq towards the end of the first century”. (Principles of Islamic Jurisprudence, page 45). This means therefore, that you can either believe the jurists wholeheartedly that everything they allege to be the sunnah of the prophet is indeed the sunnah of the prophet or you may want to take personal responsibility by verifying the same. This is an important decision to make if indeed you truly believe in Allah’s words in the Quran in surah 6 verse 94:

“And certainly you have come to Us alone as We created you at first, and you have left behind your backs the things which We gave you, and We do not see with you your intercessors about whom you asserted that they were (Allah's) associates in respect to you; certainly the ties between you are now cut off and what you asserted is gone from you”.

Many like to use the jurists or ulemas as their intercessors in determining their faith in Allah with the excuse that the jurists are experts and they themselves are not. Of course, the role of some jurists in assisting research is commendable and helpful. We may draw useful information and knowledge from their work. However, this is not the same as being negligent or lazy or apathetic by delegating our responsibility in shaping our faith based on grounds that we are personally convinced to others. However, it is also a fact that the majority prefer to blindly believe based on conjectures and lies as in Quran 6:116

“And if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie”.

And there are quite a number who would rather follow what their families have taught them then to reflect and examine the Quran for themselves as in Quran 7:70:

“They said: Have you come to us that we may serve Allah alone and give up what our fathers used to serve? Then bring to us what you threaten us with, if you are of the truthful ones”.

Now the “hadith”. Ulemas have often used the word “hadith” and “Sunnah” interchangeably.  Hadith literally means a narrative, communication or news consisting of factual account of an event. The word “hadith” occurs in the Quran 23 times and not once does it refer, in the technical sense, to the exclusive sayings of the Prophet.  On the other hand, the Quran has referred to itself as the “ahanal hadees” in Quran 39:23 as follows:

“Allah has revealed the most beautiful Message (ahsana alhadeethi) in the form of a Book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him”.

In fact, the Quran goes further to challenge human beings as to “which other hadees” after the narrations in the Quran will they believe in?

Quran 77:50 “Then what message (hadeethin), after that, will they believe in?”

Today, for all practical purposes, when you speak of hadith literature in the Sunni world, you are referring to what is known as the Al-Sihah al-Sittah" translated literarily to mean "The Six Authentic", even though they are not all considered authentic (sahih), except for the first two collections. (The Shias have their own collections of hadith).

Sunni Muslims view the Six major Hadith collections as their most important. They are, in order of authenticity:

1. Sahih Bukhari, collected by Imam Bukhari (d. 870), includes 7275 hadiths
2. Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), includes 9200
3. Sunan al-Sughra, collected by al-Nasa'i (d. 915)
4. Sunan Abi Da'ud, collected by Abu Da'ud (d. 888)
5. Sunan al-Tirmidhi, collected by al-Tirmidhi (d. 892)
6. Sometimes referred to as Al-Muwatta, collected by Imam Malik (d. 796) and sometimes, Sunan Ibn Majah, collected by Ibnu Majah (d. 886). Some have even considered Sunan al-Darami to be the sixth.

The first two are referred to as the Two Sahihs as an indication of their authenticity. Combined the Two Sahihs contain approximately seven thousand hadith without repetition according to Ibn Hajar.

All these hadiths collections were said to be complied some 150 to 200 years after the passing away of the Prophet. It is also interesting to note that the Muwatta of Imam Malik contains 1,720 hadiths out of which 822 are attributed to the Prophet while the rest are attributed to the companions, successors and others (Prof Dr Hashim Kamali, Principles of Islamic Jurisprudence, page 48).

I shall not discuss here the hadith collections of the Shias as Malaysians are primarily Sunnis.

Hadith “science” is complex. There are many hadiths that have been forged in the name of the Prophet and many more that are considered weak or daif as to its authenticity. There numerous classification of the authenticity of a hadith. For the active and sincere believer, I would suggest that you check on the authenticity of a hadith before you negligently attribute it to the Prophet. Sincerity should not be confused with laziness or apathy or blind faith.

If anyone quotes a hadith or attributes it to the Prophet, ask for its reference so that you can verify it for yourself. Do not go around accusing that if someone rejects a particular hadith, he must therefore be rejecting the Prophet. (It will also help if you self examine whether you have a solid basis for your own views.) If this is so then, you will be accusing scholars like Imam Bukhari and Muslim who have rejected many hadiths on grounds that it is forged and where it is unverifiable according to their standards. The fact is: we are required to reject lies attributed to our Prophet.

Peace!

NOTE: The above views are entirely my understanding and no one is required to agree with them. Kindly check with your own copy of the Quran and make up your own minds and thoughts. If I have erred in my facts, kindly highlight to me.

Struggle for Justice vs Pragmatism

Without the slightest of doubt, everyone you speak to will want justice. They will extol virtues of justice and make speeches of it. But how many will fight for it? How many will fight against injustice when it does not affect them indirectly?  Allah says this:

“O you who believe! Why say you that which you do not do?   Grievously odious is it in the sight of God that you say that which you do not do”. (Quran: 61:2-3)

We are all good people, we like to believe. We often tell ourselves that we should try to live a “non-controversial life, a safe life” and therefore we do not want to meddle with things that do not directly concern us or our family. We even turn a blind eye to the injustice suffered by others on the pretext of: “what can I alone do?”  Since everyone asks that question, nobody does anything! Some of us consider ourselves as believers and find it sufficient that we do the safe, “minimum religious requirements” while, Allah in strong terms commands the following:

“And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression”. (Quran: 2:193) 

It is a clear commandment, yet many would prefer to turn a blind eye with many excuses. Often too, we find ourselves groping in the dark to find out what is this justice all about? Some mistakenly think that it is all about law or fiqh.  Others have pragmatic excuses – I cannot risk my position, cannot risk my family’s welfare, maybe one day when I am stable, there is no freedom of speech in this society, etc,etc.. Hence, most end up as arm-chair critics (that too with absolute anonymity) and “complainers”.

I am afraid all these have been covered in the Quran such that there is no excuse that any believer can give –no place to hide from God!

Prophet Moses was adopted by Pharoah’s family. He grew up in the palace as an adopted son. His adopted brother became the new Pharoah (Quran: 28:7-9). Moses saw that the Egyptian people were oppressed by Pharoah. The most pragmatic thing for Moses to do would probably be to safeguard his position in the place – status, wealth and influence. Probably, his friends will have advised him that the “right and practical thing” to do will be to remain in the palace. But he left the palace and returned to meet the Pharoah with the message to submit to God and therefore to establish justice. Moses was prepared to fight for justice and in that process forsakes his place in the palace.

Ironically, in the quest for justice family sentiments are never an excuse. Pharoah’s wife for example was honest enough to admit and detest her husband’s wrongdoings (Quran: 66:11). Today however, some women are under a misconception that it is virtuous to support the husband and even defend him when he commits grave injustice to others. Otherwise, how do you explain, for example, the wife who is “blind” to the husband who is providing for her way beyond his means???

Luth’s and Noah’s wives are other examples of challenges from within when you are on a quest for justice (Quran: 66:10). The pragmatic thing to do, in modern terms, would be to appease your wife and turn a blind eye to injustices? I have actually heard many, many times in my life some people telling me that they cannot take part in a movement for a good cause because their wives do not like it or it takes their time away from their adoring wives! Any struggle calls for “sacrifice”.

Prophet Shuaib strikes me as an economic reformer who wanted his people to do business without cheating and profiteering (Quran: 7:85-93) He went around to meet the business community of his time passing the message. Obviously he did not sit somewhere in the ivory tower keeping “his hands clean”, so to speak. He went down to the ground where life is going on. His quest for justice appears to be in the economic domain.

Prophet Abraham’s history is another challenge to the notion of pragmatism versus adherence to the truth (Quran 26:70-104). He was turned away by his own father because he refused to worship idols made by the hands of men. He was rebuked by his own father for logically arguing with his father that the idols that his father worshipped cannot even help themselves.  What is this message of serving one God that is so powerful? Human beings cannot live in a vacuum, if they do not “serve” the Creator; they end up serving other gods including their ego and lust. You have to read the entire struggle of Abraham in the Quran to understand what he struggled for. My understanding is: his struggle was a realistic struggle for living with justice.  Allah proclaimed in the Quran that Abraham is a good role model to follow.

Unfortunately, today many Muslims insist that prophets cannot be followed as a role model because they have “mukjizat”.  It is sad that models shown by Allah in the Quran have been “alleviated” by some to a dubious “religious status” that seems beyond the reach of normal human beings.

Prophet Muhammad had to endure severe hardship, loss of wealth, positions , etc simply in his quest for a better society based on God’s teachings. He had to go against the norms and accepted culture of the Arabs of his time. Would not the most pragmatic thing be to focus on his business and family and “live happily ever after’?  But his call was greater than his love for this transient life.

He was persecuted simply because he invited people of his times to serve only one God and his causes like - to stop the despicable practice of oppressing women in cruel ways (Quran: 81: 8 -9 ), freedom of  faith ( Quran: 10:99),  quest for justice and fighting against oppression (Quran: 16:90; 2:193)), responsibility to orphans (Quran: 4:22), charity and kindness to the poor and needy (Quran 2:177),  kindness to parents and neighbours (Quran: 4:36), etc, etc. 

If anyone is sincerely looking for causes in life – there are plenty in the Quran. It is a daily struggle and a never ending one. One cannot wait for “safe circumstances” because as the circumstances of the role models show, wherever there is injustice, there is no such thing as a “safe time” other than an excuse in our mind not to lift a finger.

Every single prophet that is mentioned in the Quran “fought” for something for their society. They mingled with the society they lived in. Today’s religious people merely lecture down to you. They do not get their hands soiled trying to make society a little better. They take upon themselves “too pure” and “too exalted” to come down to the grassroots, so to speak.

You can either cook up excuses or do something useful in your lives other than serving your own selfish needs.

I have tremendous love and respect for those who make time for the “social work of sorts” – the environment,  fight against women abuse, fight for a better justice system, better education, better medical care, against corruption, helping the homeless, etc, etc.  may God give you all the strength, resources and courage and protect you from those who wish to stop your efforts. To me, you are certainly following the ways of the prophets in that sense.

Peace.

NOTE: The above views are entirely my understanding and no one is required to agree with them. Kindly check with your own copy of the Quran and make up your own minds and thoughts. If I have erred in my facts, kindly highlight to me.

Power Hungry Clerics Can Confuse The People.

History has repeatedly shown us the danger posed by power hungry clerics when they have the opportunity to occupy positions of power in politics This opportunity is often used to confuse the people with regards to truth and falsehood. With this confusion, it becomes easy for them to infuse their influence in the minds and hearts of the people. A Muslim who is guided by the Quran know the warning alerted by God as follows in surah At-Taubah:

“O you who believe! there are indeed many among the priests and anchorites, who in falsehood devour the wealth of people and hinder (them) from the way of God. And there are those who bury gold and silver and spend it not in the way of God: announce unto them a most grievous penalty” (Quran: 9:34)

Such power hungry clerics not only cheat people of their wealth but also hinder them from God’s way. They will try to mobilize the people to support them with wealth and life so that they can achieve their selfish desires. Their methods of deviating the people away from the path of God are subtle. They will not openly oppose the truth but will project themselves as the ‘light of truth’. They will position themselves such that any acceptance of their view equals acceptance of God and any opposition to their views will be construed as opposition to God. Muslims who adhere strictly to the Quran will not be duped by this psychological trap as they are fully aware of the following verse in the surah az-Zumar:

“Is it not to God that sincere devotion is due? But those who take for protectors other than God (say): "We only serve them in order that they may bring us nearer to God." Truly God will judge between them in that wherein they differ. But God guides not such as are false and ungrateful”. (Quran 39:3)

Every injunction and prohibition of these power-hungry clerics will be presented to the people as a ‘fatawa’ that is compulsory to be followed in order to be near God. As is clear from God’s commandment in surah Az-Zumar above, the people will mistakenly think that this is the way to be close to God and Islam. When people surrender their thinking and blindly follow the injunctions and prohibitions as determined by the power hungry clerics blindly, the clerics are worshipped and God is set aside. Power hungry clerics also represent themselves as the ultimate interpreter of the Quran and hence they often arrogantly lie to the people that the Quran is difficult to understand.

Their character and attitude is completely different from the great scholars such as Imam Ghazali, Imam Hanbali, Shafie, and Maliki. Such scholars encourage and invite people to think about the teachings of Allah and His messenger without causing any deliberate enmity. Only a true scholar or cleric will abide by the teachings of Allah as follows:

"Call them to the path of your Lord through wisdom and good advice and argue with them in the best manner. God knows well about those who stray from His path and those who seek guidance". (Quran 16:125)

On the other hand, power hungry clerics will find ways to maintain themselves as the absolute experts and ultimate source of injunctions or hukm regarding a person’s belief structure.

As such, they do not hesitate to label their political enemies and those who wish to adhere to the Quran and the Sunnah of the Messenger as infidels or apostates. If such clerics attain total power, they will not hesitate to kill these people with the mistaken belief that this will also bury God’s teachings.

They mutate into theological dictators. They will not only be intolerant of differing views from their own clan, but will be unable to coexist with others from a different clan. Any political marriage that they forge is for pure political expediency and will not last. They will only learn and agree with any religious views or knowledge that suits their purpose. They will dress and speak in ways that are popularly viewed as Islam so that their true colours will be well hidden from the public eye. To this group, the religious symbols are more important than the substance and spirit of Allah’s teachings.

Their speeches will be spiced up with names of respected Islamic scholars. It will also be sprinkled with long Arabic phrases even though they are fully aware that the audience only understands Malay or English. Their purpose is to mesmerize, influence, confuse and not to invite the audience to the way of Allah. Such techniques are sophisticated and subtle as they have succeeded in distancing many from people from God’s way by manipulating the name of “Islam and Allah”. However, such techniques are not new as Allah ahs forewarned us of this in the following verse:

“There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from God," but it is not from God: It is they who tell a lie against God, and (well) they know it! (Quran: 3:78)

If we were to ponder over the civil war in Afghanistan, not a single “Islamic country” was able to bring them towards peace. In 2001, the “Islamic government of” Afghanistan’s representative in Kuala Lumpur said that the Talibans are mad extremists who are inclined towards violence. However, the Taliban’s under the leadership of Mullah Mohammad Omar felt that they represented the group that wants to establish an “Islamic State”. Being intolerant to dissenting views, they killed and mutilated each other in the quest for political supremacy through violence in the name of “Islam and Allah”. The unfortunate fact is the sufferings of the ordinary, poor Afghan citizens who have deplorable living conditions. Today, many Afghan female children are sold off into slavery and prostitution. Many also do not know that Afghanistan used to be a major supplier of heroin to the world.

Is Afghanistan an “Islamic State” or a failed State of Muslims? It will not be incorrect to say that the Afghan clerics not only failed to create peace in Afghanistan but are equally responsible for the violence and sufferings of the Afghan people. This certainly cannot be a situation condoned by Islam. Those who wish may take heed from the following verse:

“The Evil one threatens you with poverty and bids you to conduct unseemly. God promises you His forgiveness and bounties. And God cares for all and He knows all things” (Quran: 2:268)

Hence, it is impossible that poverty, violence, sufferings, oppression, enmity and destruction of property are teachings of Allah and His Messenger. We should learn from the signs that are shown by God.

Malaysians will face untold regret if we continue with the attitude of suppressing our thoughts when faced with “religious issues and matters”. Religious ignorance is fertile ground for the birth of extremism and violence in the name of religion. When the mind is devoid of knowledge, it is easy for the power hungry clerics to fan emotions, and sentiments to achieve their evil ambitions. Families, neighbours, and friends will be persuaded to become enemies of each other such that a civil war may ensue. Let us not think that this will never happen as the signs show that they are not only possible but families have been made into enemies purely on “religious grounds”.

We should be cautious of the monopoly of religion by the power hungry clerics if we want to maintain the peace and the practice of humanitarian values as taught by Allah. The young became easy targets of influence by these power hungry clerics. This is the reason why the young are often the wall and the soldiers in any militant group and the old play the role of teachers who control.

The ultimate objective of power hungry clerics is to exert total control over the people be dictatorial like the Pharaoh. Any objection or dissent will be misrepresented as objections to the teachings of Allah and one will have to face fatal repercussions. Will this group of power hungry clerics allow us to ask them the following question?

“Or have you Covenants with Us to oath, reaching to the Day of Judgment, (providing) that you shall have whatever ye shall demand (say)? Ask you of them, which of them will stand surety (guarantee) for that! (Quran: 68:39 - 40)

Peace !