Indian Muslim Scholar: Nuruddin Al-Raniri

Assalaamu'alaikum wa rahmatullah

 Introduction

This is a little bit history especially in the South East Asia because my father has a copy of his book and manuscript known as Bustan al-Salatin apart of his rivals poems and works in form of parchments. He is known as Nuruddin Muhammad Jailani bin 'Ali bin Hassan Ji bin Muhammad Hamid al-Qurashi. He is from the al-Rifa'i circle while his school of jurisprudence is of the Shafi'ie. He was born in Ranir port, Gujarat of a Yemeni-Hadrami father while his mother is a native Acheen lady. 

Education

He was believed to begin his early education in Ranir port in Gujarat. In 1030 H (1621), he went for Mecca and Medina to further his studies. In Mecca, he met teachers such as Sheikh Abu Hafs Umar Abdallah Bashayban al-Tarimi al-Hadrami who was also known as Sayyid Umar al-Aydrus. He studied under the supervision of this teacher and hold his loyalty with the Rifa'ie order. Other than that, he also had practiced the practices of the Qadiri order and learned other orders' such as Shadzili, Suhrwardi and Aydrusi. Though he learned many practices of the orders but he was only appointed with the leadership of the Rifa'ie by his teacher, Bashayban.  

Teachers

It is not known on how many teachers he has. He only mentions about his order teacher known as Sheikh Abu Hafs 'Umar who passed away in Gujarat around 1066 H (1656). His also had studied under the supervision of his uncle who had also once lived in Acheh before the arrival of Sheikh Muhammad Jailani bin Hassan bin Hamid who had passed him the usage of the title sheikh. Other than that, he also mentions that he studied under the guidance of Sheikh Muhammad Yamin of Mecca who were the adherents of orthodox teachings of Ahl al-Sunna. He taught the doctrine of wahdat al-shuhud which is the anti-thesis of wahdat al-wujud.   

Arrival in Acheh Sultanate

He arrived in the Acheh Sultanate of northern Sumatera in nowadays Indonesian territory in 6th Muharram 1047 H (31 May 1637) after a year of the reign of Sultan Iskandar Tani. He finished his studies in the holy Mecca and before sailing for the Sultanate of Acheh, he first went to Pahang which is now in the central of Malaysian Peninsula. Pahang at that time was a vassal state of Acheh Dar al-Salam. There were many scholars residing in Acheh such as Shamsuddin the Sumateranese, Abdul Ra'of al-Fansuri of Singkil and Hamza al-Fansur. They were prominent Muslim scholars in Acheh before the arrival of al-Raniri. Besides of academicians, Acheh of 17th century was also a popular center for trade, politics, Muslim culture and Islamic studies. 

Debates with Ismai'li Shi'a Teachers

Those scholars of Islam before the arrival of al-Raniri were the teachers of Ismai'li order of Shi'a Muslim lineage. They propagated the teachings of wahdat al-wujud but the teaching is not suitable and dangerous for mere lay men creed since it is confusing and controversial. The arrival of al-Raniri to Acheh with new opinions and ideas was not easy to be accepted by locals because they were long being taught with the belief which was more to philosophical rather than orthodox standard ones. Since al-Raniri was of a salaf jurisprudence school and a practitioner of the Abdul Qadir Jailani lineage teachings, he feels responsible to reject the doctrine taught by those existed teachers. The Sultan of Acheh agreed to organize an open debate in the court for al-Raniri to contest the teachers who taught the wahdat al-wujud teachings. Those teacher were not so concrete when they face al-Raniri thus they lost the words.

The result of their lost is quite extreme, many of those Isma'ili order teachers were sentenced to death as according to medieval period court rulings and he received the court patronage to propagate teachings. Many of the works by Hamza Fansuri and other teachers were also burn to ashes and it was also recorded in the literature of Nuruddin al-Raniri himself known as Fath al-Mubin.

Students

While in Pahang, he has many students from South East Asian islands but not all of them are known to people around since the system of education at that time has no complete record or proper classes. They just studied and propagated their lessons. One who was widely known, Yusuf Taj al-Khalwati (1629-1699) came from Makassar in Sulawesi island. Some people mentioned that Yusuf studied under al-Raniri in Acheh while other mentioned that he went to India for the teacher.    

The other is the royal member of Acheh court which was the queen herself, Taj al-'Alam Safiat al-Din who assumed the throne after the death of her husband. She assumed the throne from 1641-1679. She studied under al-Raniri supervision since she was seven years old. She is the one who uphold the dignity and the position of women in her kingdom. She urged and ordered her women citizen to acquire knowledge in order for them to succeed in their life and living with dignity. Many women were appointed by her to serve the kingdom in administration, government councils and also involved in military.     

His Return to India and Death

After seven years serving the Acheh court, writing academic literature and propagating the Ahl Sunna wal Jama'a doctrine, he suddenly tried to leave Acheh in 1644 and stayed in India for a while. He wrote two books while in Ranir. In some record, it was mentioned that al-Raniri encountered another Ismaili Shi'a teacher from southwest of Sumatera known as Sayf al-Rijal who had just returned from his studies in India. It was believed that it has something to do with patronage of the court and the Queen sided more to the teachings of previous teachers and the arguments of Sayf al-Rijal. So, Sayf al-Rijal was granted permission to propagate mission according to his lineage. Most of researchers agreed that al-Raniri died in 22nd of Zulhijja 1069 (21 Sept 1658) but many disagreements about where was the location of his death among historians. Some believed that he was kidnapped and murdered in the capital of Acheh which is Banda. Some believed that he passed away in India.      

Works

Many of his works were written in Malay language in Arabic script since it was like English today in the region of South East Asian islands. I found that most of classical literature and books in Malay usually have Arabic title. The reason these people use Malay was for da'awa purpose as it would easily reaching the educated natives who could also understand Malay. He also has references for his books. Some of his books:

1. هداية الحبيب في الترغيب or ترحيب الفوائد البهية في الحديث النبوية about hadiths which consists of 810 hadiths and this is the first hadith book in Malay and in South East Asia.

2. بستان السلاطين which is a book that we keep in our closet about the history of local sultanate in Acheh kingdom and some points of the history of Malayan Peninsula especially the Pahang state and its sultanate lineage. It has seven chapters and each chapter has few topics.  

3. تبيان في المعرفات الأديان which means the Explanation on the Knowledge of Religions. This book is a comparative religion themed book written in Malay. It is the first book written in Malay about comparative religion in South East Asia. It has two chapters. The first talks about the religion of the world since Adam a.s down to Jesus a.s. The second talks about developments of groups and movements in Islam. Generally this book discussed the conflicts or debates between the doctrine which is embraced by al-Raniri and those of Isma'ili Shi'a who propagated the philosophical wahdat al-wujud ideology during the reign of Iskandar II.

4. Jurisprudence

i. السراط المستقيم written in Malay about worship such as salat services, fasting, tithe, pilgrimage, rulings on sacrificial ritual, hunting and rulings for legal and illegal foods and beverages. It was written beginning 1044 H (1634) and finished in 1054 H (1644). This classical work could be found printed at the side of the book known as سبيل المهتدين written by Muhammad Arshad of Banjar.

ii. كيفية الصلاة on the method of performing salat. This book discussed in how to perform the salat according to the manhaj of sunna according to imam al-Shafi'ie with the conditions of complete acts of salat. This book was actually quoted from the السراط المستقيم highlighting the salat rituals.    

iii. تنبيه العوام في تحقيق الكلام والنوافل talks about the optional salats for public and recitations in the services. 

5. Tawheed Creed and Tasawwuf

i. درة الفرائد بشرح العقائد which means Precious Jewel in Expounding the Creed. It was adapted from Arabic book شرح العقائد النسفية known as written by Imam Sa'duddin al-Taftanzani written around 1045 H (1635). 

ii. نبضة في الدعوات الظل مع صاحبه or Short Explanations on The Claimants of Shadow and Its Possessor. This book is written in Arabic in form of question and answers about the errors of the wahdat al-wujud teachings propagated by his rivals according to orthodox standards.  

iii. أسرار ألأنسان في معرفة الروح والرحمان or Secrets of Human in Understanding the Soul and the God. This is translated from Arabic into Malay by al-Raniri. It talks about human especially on the characteristics and the knowledge of the soul. It has two chapters. First chapter is divided into six portions and second is with five portions.

iv. لطائف الأسرار or Discreetness of Secrets.

v. أخبار الأخرة في أحوال القيمة News of the Hereafter about the Situations during the Resurrection.

vi. حل الظل Explaining the Term Shadow.

vii. ماء الحية لأهل الممات which means the Water of Life for the Death.

xiii. جواهر العلوم في كشف المعلوم or the Jewels of Sciences in Exposing Its Targets.

ix. اين العالم قبل أن يخلق Where was the Universe before It was Created.

x. شفاء القلوب Medicine for the Heart.

xi. حجة الصديق لدفع الزنديق Arguments of the Righteous Rejecting the Creed of the Atheists. 

xii. فتح المبين على الملحدين Clear Victory on the Atheists.

xiii. اللمعان في تكفيرمن قال بخلق القرآن Shining Light on Excommunicating People who Claimed that the Quran is a Creature.

xiv. صوارم الصديق لقطع الزنديق Blade for the Righteous to Cut the Atheists.

xv. رحيق محمدية في طريق الصفية The Drinks for Nations of Muhammad in the Way of the Sufis.

xvi. هداية الأيمان في فضل المنان Guidance of the Faith Granted by the God.

xvii. علقة الله بالعالم The Relationship of the God with the Universe.

xviii. عقائد الصفية الموحدين The Creed of Monotheist Sufis.

xix. اين الوجود في بيان وحدة الوجود Where is the Existence in Explanations of Panentheism.

xx. بدء خلق السماوات والأرض Beginning of Creation of Heavens and Earth.

xxi. فتح الودود في بيان وحدة الوجود Victory of Conveying the Virtue in Explanation of the Panentheism.

Almost all of these books were written in Classical Malay of 16th century. If brothers and sisters are reading them perhaps it would be like reading some kind of Indian lingo style of Malay because this ulama is an Indian national. He is ethnically an Arab but he lived in India and later in South East Asia. I refer him as Indian because he was born in India. Regarding the doctrine or the understanding of al-Raniri about the particular philosophy, there are many discussions, criticisms and thesis about this by scholars for example by Syed Naguib al-Attas and I am not going to put it here. What I could say, al-Raniri, Fansuri or Sumatrani are just human-being no matter how knowledgeable they are. They are not angels.

Close

This is just an introduction about a Muslim scholar of Classical South East Asian period. Internet is not the "real" source of knowledge. Bring the kitabs in front of teachers and learn from them step by step from the basis. The reason why I hate kids in Tekun musalla talked about tasawwuf with me because I could smell that they thought it has something to do with magic flying on the wind, exorcism halau setan or mysticism bercakap dengan jin like Tamar Jalis novels. What is the need to talk about those things if they were not educated with basic kitabs? As far as I know they were students of science streams and not of shari'a streams. I don't receive revelation but I am quite sensitive with language style, tone and the way people write things (because writing comes from the head). I am a translation and interpretation student and apart of that I had started doing contemplation since I can't remember so I could basically detect the mood of people around which is retaliated with their "heart and intention". I prefer not to talk so much especially if it is related to religion but I just practice on what I had learned. Kita sembang tinggi-tinggi mawlana sana sini pun tiada guna jika kita tidak ikhlas untuk Allah sesungguh hatinya. Cuma nya mahu tunjuk kita tinggi daripada orang lain sahaja katanya kita merangkumi dunia mau pun akhirat walaupun kita tiada asas untuk yang satu itu. 

I am sorry if people are afraid of me because their feeling might be flawed and I actually never look down on others. I just would never keep my silence if I see or listen things which sounds wrong to what I believe. Most of all, I actually feel low-self esteem to Science stream students because of that Ibnu Sina kind of stuffs, lol. Just start study from the basic and everyone could afford that. No need to be in circles' lineage but being an ordinary guy is much better than we feel that Allah loves us until we forgot that we're falling into the trap of "satan". That feel means what? Perasaan or perasan?        

There are many kind of Shi'a Muslims too. It is not only those that we see in Iran or Syria who were known as the factions of Twelver Imami and Nusayri Alawites groups. Many of the Mu'tazilite groups could be founded in Shi'a Muslim lineage for example Ibnu Sina who is an Ismai'li-Nizari Shi'a Muslim. They were free thinkers among Muslims and their lineage has no established chain of creed like the Ahl Sunna wal Jama'a who accepted the narration of traditions from all righteous prophet companions. That is among the reasons why they relied on philosophies to explain their creed.   

Sealed with prayers of mercy, peace and love, amin!      

Tools for Da'awa Part II

Assalaamu'alaikum wa rahmatullah

Let us continue with the highlights sharing, insha Allah...

7. Psychology to Help Others

Psychology is important for each da'ie. When performing da'awa we need to know the individual that we are targeting to help in order to spread charity and chastity to him or her. In this term, we have to act with mercy and compassionate as what has been recited in the Holy Name of Allah. If we do not know how to deal with people emotion, feeling and psychology then it would be a da'awa in vain. At least when performing da'awa we would leave some effects in the sentiment of the target audience of da'awa. 

As per my experience dear brothers and sisters, I mingled with naughty and problematic youngsters. They became my friends because nobody wanted to be their friends. When I was an undergraduate student in Universiti Sains Malaysia for example, I mingled with Amir. At that time, I was under the period of keeping the Covenant with Allah. I would not mingle with people around if I made promises and renewing it again with Allah. But when a needy person approached me, I would have to be merciful and compassionate to him. Does not matter if he is problematic, scary like a Yakuza member or non-religious watching obscene movies. I never show up my worship to others or even calling the "friend" to mosque nor looking at them strangely like some of Mahasiswa Islam or Tabligh Jama'at members. But I would ask them to wait for me when I wanted to perform salat if I spend my time with them. I would give them all sort of non-religious reasons to leave them for a moment such as excusing myself to the toilet. In the beginning perhaps they thought that I was one of them, but when spending time longer with me they began to realize that I was an orthodox Muslim guy who happened to be unorthodox in approach to deal with them. I never say anything, but they slowly performing salat in their rooms. Other than that, I would stop them from paying in the restaurant counter because I know they would leave the restaurant without paying. I helped them to pay without asking them to pay me back. But in the beginning I usually pretend that I was also not paying and running with them. But I circled the restaurant and going through the kitchen to see the workers paying for all the expense for everyone. Just not to make those "friends" losing their dignity in front of others.

When performing da'awa, we need to see the level of thought in the society. There are many kind of people in the society. We need to set where our level need to be at the range of people we mingle with. If we are mingling with the Yakuza member, we should not act like a preacher. But trying to find the way according to their way of thinking and speaking to them in their language. When talking to village folks, we do not have to show off like a scholar in front of them because it is useless. They would not understand us. That is why I feel quite weird to listen to some of Tabligh Jama'at members using jargon such as hidayat, bayan, takazah, ghasht and others. I asked them again what are those meaning? I understood Urdu and Punjabi language, I spoke in the language fluently when I was a little kid and now I just could understand them. But what I mean by asking them is that why do they use those terms to people who don't understand them? Village folks in Malayan Peninsula were not all ignorant about religion. They have their own mosque, local religious mission orders and local religious teachers. Why are we using foreign terms when talking to them? I would convey what those folks would say when they heard some local jama'at members utter the words here. These people are bunch of show off. What the hell those words mean? Just because they mingle with foreign Hindustani made them forget local norms and way of speech? They might be trying to impose their influence on us? Do they think that we are bunch of ignorant who are about to testify sahadat?

How do I know this? I mingled with all sort of people in the society. From village folk thugs which also include my father, Bangladeshi or Pakistani migrant workers, foreigners, town boys, naughty kids, non-Muslim Chinese students and elders, liberal art lecturers, feminists, gay groups, transvestites and others. The way we deal with these people is actually different and quite diverse. They could be Muslims, they could be non-Muslims. We could not view them as the same in term of emotion, feeling, thought, speech, and daily norms. Some people already has the basis of receptor to accept new knowledge but not all people posses that such as the "orang kampung" or village folks or maybe those random people in the street. Say, if a knowledgeable professor in Petro-Chemical discussing with them about certain concept and using jargon of the field. What would happen to those audience who happens to be village folks? They would just sleep or wandering on what the hell is this crazy guy talking about? We don't even know how to pronounce those words he is saying. So, one needs to know psychology when dealing with others or spending time with them. Try to put our selves in their shoes and not looking in the view of individuality though we claim that we are acting collectively.

8. Morality

This is what is known as ihsan. When we perform da'awa, we would not only talking about this idolatry or that idolatry. We would first need to know what is meant by idolatry? It is not as easy as bombing others or destructing any building. The basis of idolatry is materialism. Just check our heart, if we think that material is more important for us so we had already committing shirk (polytheism). For me how would I look up at people? I would look at them from their "heart". Not from the eloquence of their speech or the way they dress up their selves. There are ways to know this whether if we look it up at their appearance, their speech or their writings but I am not going to explain it here because it is not really easy to be expounded in words. This has nothing to do with mystical stuffs. I am sure certain kids would come to me and ask this and that. I don't like mysticism and I don't get revelation from Allah like a prophet. The only revelation is contained in al-Quran and in the Sunnah of noble prophets of Allah. These two sources are accessible by everyone no matter what rank you are in your society.

There is no need to prolong the ethics taught by Aristotle. One need to know to explain on the right and wrong in acts. I was not exposed to Greek studies but I was exposed to Buddhism studies. What I know was that our deed is influenced by our thought (heart). Quite long explanation too but as to say morality is not only to be recorded in documents. It is to be practiced as lessons for the others as what has been taught to us by Hassan and Hussain r.a. What is better for us is to follow the examples of prophet Muhammad s.a.w, his family members, his companions and all the jurisprudence schools in term of morality and conveying da'awa to others. We learned from them and we practice them right away. No need to talk about this figure or that figure but we are just talking around and still far from practicing. Usually I don't really talk much in front of people. I speak only when it is important I am just using common sense on the basis that I had already know to act and observe the effects more. 

Other than that, I don't really agree with some Tabligh Jama'at members' bayans regarding the previous nations to magnify their da'awa movement. Da'awa is certainly a good thing but we should know that it is not the morality of a Muslim to downgrade the contributions of previous prophets, messengers of Allah and their nations. The nations of prophet Jesus a.s had already performed their part in their era as what has been mentioned in our glorious Quran. Some part of the nations of prophet Moses a.s also had performed their part when they entered the land of Cana'an under the leadership of sage Yushya' bin Nun. We should not compare our selves with them as there are gaps of era, difference in time period, society and region. Problem always risen when we consider that everything should be the same as what we think but the fact is unlikely the same. 

Other simple thing is that Quran is to be practiced and not only to be memorized and recited in prayers or in Quranic recital contest to see whose recitation is the best in its poetry sound style. When we recite Quran, we ponder the verses and we jot down what Allah suggests us to do in order to go through this life. It also includes our daily morality and how we interact with society and nature. Quran is for those who are alive and not for those who were dead. There is no need for a religion to those who had already dead. Death is the time to be laid into rest for another period to come.

9. Contemporary Political System Knowledge

This is according to the time where we live. As what I had already mentioned in International Relation studies and Global Political Economy about theories such as liberalism, realism, marxism and constructivism. This were taught in the West and around the world. How they evaluate the world is through these theories. We can talk about political structure of empires in the past but we need to also know about nowadays because we live in today's life not in the past.

When performing da'awa in Europe, the method would be changing as Europe is not the same as Bangladesh. If we think that Europe or Russia is the same like Pakistan, then it would be a huge gaps and problems. Political system in Europe for example is different than Pakistan or Bangladesh political system. 

When brothers and sisters are living in Europe or Russia, brothers and sisters should be acknowledged on what are the policies in European Union or Russia. Then check back what is the policy of your home countries say Bangladesh or Saudi Arabia. You cannot impose the system of your country in others. To change the system without conforming to local and natives agreements would be a huge disaster as respecting each other is part of the Sunnah in Islam.

10. Local Language

Then brothers and sisters need to know the language where brothers and sisters needed to perform da'awa. It is to make sure that the dai'e could understood the feeling and the emotion of the speakers. No matter how 'aalim is a person, he would be like a mute person if he does not speak in the language spoken around. Many religious scholars in our country who lived in Mecca and Egypt for many years and speak in fluent Arabic but they are not fluent in their own language. I had seen this too. So, they would just stay in their academic circle perhaps in university or certain region without the knowledge that they sought being conveyed to others. That is why I tried to do some translations in Chinese as an ordinary person who were educated in Islamic studies stream. Many people in our country condemn about Chinese communities who are ignorant about Muslim traditions but they did nothing in order to solve the problem rather condemning.

11. Arabic and Global Language 

It is also important to master Arabic language. Sources about Islamic sciences are mostly in Arabic. In Malaysia, those sources are also in Malay because our elders had initiated the writings in Malay. A dai'e must also know English as it is a global language. If we only speak in Malay, then our target audience of da'awa perhaps is only in domestic ranging. If we wanted to spread the mercy of Allah, we need to conform to the multilevel system. That was what had been done by apostles of prophet Jesus a.s in the part of the past nations. They spread their faith across borders as far as China and Japan in the East. Being a translation and interpretation student, I was also exposed to the translation of Bible and translation theories proposed by figures such as E. Nida, Basil Hatim, Cicero and the Language of Law. I do not join any institution because I am just devoting myself for Allah and not for money. Many people do not understand my principles so they think that I am crazy, haha. I do not study anything for myself. I studied them for Allah and yes... They are torturing moments and not fun at all. I have no time to build good lifelong friendship with proper people like what I had seen when I was in the university. I could just be a mere operator in factories. End up my life just like others.

There are another two points in my notes. I'm trying to simplify them and burn the note... hehehe. I don't need them but I can share it with people.

Continue....

Science and Religion: If Clergy Men are Wrong, Academicians are also Wrong!

Assalaamu'alaikum wa rahmatullah

Problems in Terminologies and Reference Consistency

I don't know how to translate or interpret those words such as religious studies experts and non-religious studies scholars. The way I understood science is different from the mainstream views. So, basically what I refer to as clergy men are those who are known as priests, monks, ministers, preachers, pastors, imams or mullas. While academicians in this post refer to scientists or scholars in the universities as what we see today. 

Pre-Conditions to be a Believer of Science

For the scholars, they religiously believe in the science, theories and opinions while they had forgotten that the condition for this science is that; theories will always evolve to another one and if it is contested by the more plausible ones, the previous one will be unreliable. Theories are bounded to time period and the changes in the space. Science and knowledge generally is a group of evidence in evaluating the truth of certain things and matters. If the study is not half-cut in the middle of the research, there are many possibilities for the previous theory to be canceled by the new-founded one till it has to be developed again in other forms.

International Theories and Approach to View World Politics and Affairs

In International Relation and Social Studies for example, the notion by this ulama about "reliability of science" in his writing is the same as what had been lectured to us in our classes for first two semesters. We have political theories such as:

1. Realism

2. Liberalism

3. Marxism

4. Constructivism

And the world is viewed as a stage where the beings in world is viewed as actors. Who are these actors? They are basically those who are involved in decision-making and the basic one that I could provide here is the state and its system. There are also classifications of those mentioned theories into classical theories, neo-theories and post-theories or approaches in viewing the action of actors. This is my personal opinion dear brothers and sisters. We as religious studies students in madrasah must be exposed to these studies. We should not only study Quran and Sunnah. Because we live in the more globalized world where there are people of many views and kind which trying to defame us, Muslims with the notion of modernism, backwardness and fanaticism.

I am talking like one of madrasah students though I am an out caste due to that I was a madrasah students myself who were kicked out of the track due to harsh environment revolving around me and rising conflicts within myself. Now I am an International Studies students majoring in European continent institutional studies without any basic in my first degree certificate. I studied different things when I was an undergraduate student. In front of people, I might be looking like a scary all-black attire hermit, poor like a beggar and "stupid" but I am listening to what people are talking around besides mentally commenting their opinions. It also includes those of Mahasiswa Islam and Tabligh Jama'at discussions and I am just avoiding them because there are gaps in discussing things with people around and I do not want any conflict.

So, there are little kids who might come closer to me in the musalla and asking me why you are so silent? Most of the Mahasiswa Islam and Tabligh Jama'at members are not of social studies background but are of diverse part of sciences in the university which actually deals with crude sciences related to job skills for human labor or human capital needs. While most of my fellow religious studies brothers in Middle East are purely studying about Quran, religious sciences and Sunnah. I don't know how many people are experiencing things like me. If you have this experience please share or just paste your blogs in the comment box down here. I am listening, pondering and reading everything. This is my part as per Tabligh notion for "Fikir Ummat" or thinking for the nations. I had already been thinking about this since I was a little kid and it was conflicting within myself besides others are looking negatively at me. I had suffered alone for this and still am suffering. The feeling of suffer is like a metal being burnt in the stove. It begins with the "heart". 

Errors of Secular Scholars

A genuine scholar must have the confidence on not being confident. Ready to accept changes and re-evaluate what has been held as his belief after receiving new explanations. This is how science that we see in modern world evolve and we are tracing its historical tracks. Firmly holding a theory or approach for example this is sour or that is stale is a biggest mistake for scholars and scientists. It is as equally wrong with what has happened to clergy men in understanding the evidence in its literal sense!

The error of scholars, academicians and scientists would be even bigger if they thought that scientific research is the only way to reach the truth and fact. It is true that scientific and fact research is a tool to achieve or to be closer to the truth. However it is only a tool among tools. Not the only tool that exist!

I am having issues with these kind of people. They believe in only one approach and hold firm with it. Thus they are creating dogma without realizing it. What is the difference between them and the bigots in other groups of man-kind if this happen?

Physics for example could investigate and provide facts for things which are moving in the universe. However it is not applicable anymore when it comes to things beyond the universe. A wider way of thinking is not only limited to physics. It is goes beyond physics. The metaphysics.

This is what we call as metaphysical matters. They could check the phenomenon such as light and provide everything related to light what about thing which is beyond the light? Their research and questions would stop when it reaches it limit. Science could not reaching the Creator of the Universe or things beyond physical eyes. That is why we could see in American movies, they are trying to make everything scientific and to show that everything could be researched they begin to create stuffs such as aliens, superman, and other imaginary characters within the universe. They might perhaps talking about myth of deities in Greek mythologies or Hindu god pantheon as totally absurd from primitive people imagination. But what is the difference between them and those ancient people that they claim as primitive? The prophets, sages and philosophers of ancient time were talking about metaphysical stuffs. Of course they have no degree nor going to school or not graduated from universities with today's academic system and curriculum.          

Tools in Search of the Truth

Science is useful to reach what is material. But science has no strength and limited only to materials. Outside of material boundaries they could not reach it. Collections of evidences, results of researches, results of experiments, contemplation and observation, analysis and mental tools are for us man-kind to reach the truth. There are also other tools and ways to reach facts and truth which is not mentioned here.

Try to see how many people could disagree that artists, poets, philosophers, musicians or singers could also provide the way for others to be closer to the truth? Who would disagree that these an artist could send others into the secret of the universe merely with "senses" and not with forced thoughts. Senses and feelings which had rise in their soul were presented into humanity in the form of art works which could touch the discreet sentiment of others deeper than any other scientific research to develop something which took scientists and the so-called scholars in universities or research centers hundred of years conducting researches and experiments. 

The real truth is beautiful and beauty is the truth. This is the fact which is agreed by everyone. It is wrong for us to think that the way to achieve the truth is merely with science. Behold that art is from divine inspiration, pure soul and an open mind. This way is also the right and clear way as clear as science.

If the role of artists as the seekers of truth could be recognized by everyone, why not the role of prophets and sages who received divine inspiration and revelation from the God? Why not the genuine religious philosophers are not recognized for their contributions in musing the secret of universe? We would certainly never forget the contributions of religion and spirituality in developing the realm of humanity. Revelation and divine inspirations are among the main ways for man-kind to reach the truth. If with science, we are climbing up above to find the truth. But with revelation and divine inspirations, the truth is descending upon man-kind. It would be marvelously beautiful if both of these are in reconciliation and the pure happiness would be achieved  by everyone.

Conclusion of the Sub-Topic

People could accuse that there are fake prophets, fake imams, fake sheikhs and there are also fake religious philosophers which is known as sufis who sold spiritual matters for worldly fame. But we could also not disagree that there are fake artists, fake poets and scholars who only looking for material benefits.

Other than that. I personally disagree with some quotes from Harun Yahya, Ahmad Deedat, Zakir Naik or other Sheikhs' books or lectures by the public. Before we read the thoughts of a person, to agree or to disagree with them. We get to know them first what is their background and how they had gone through their life to form their worldview. These figures talk about different things but still the central of their argument is to bring people toward Islam through components of science and countering theories such as Darwinism or other accusations by Christian missionaries to Islam.

I agree in term of telling people about Islam, stating our views and spreading the word of Allah across the Universe. But I disagree in attacking other religious faith and belief because that is the way those Christian missionaries in Western European colonial lands did. That is also the way of scholars who religiously believe in their theories or the theories which are in accordance to their inclination. Those who quote these figures I know that they never gone through the torturing path of questioning and getting to know their selves. Go through it, then tell everyone how it feels. Just walk in the moderate middle path and this is an advise for everyone including myself.     

Prayers

May Allah lead us with His guidance and may the ruhul qudus shine upon us. Sanctify our soul ya Allah with Your mercy, forgiveness and eternal love. May we live under Your reign and blessed with Your Great Kingdom.

Sealed with prayers for mercy, peace and love, amin!   

Indonesian Arab Descent Oath 1934

Assalaamu'alaikum wa rahmatullah

Mr. Abdul Rahman Baswaden

 Intoduction

Some history about fellow Arab descents in Java Island of Indonesia. This oath was taken by the Arab descents in Indonesia around 1934. The Arab descents had conducted a congress in Semarang, north coast of Java Island in Indonesia at 4-5 October of 1934. In the congress, they together voiced that Indonesia is their motherland. Before the congress, many of the Arabs in Indonesia still looking Arabia as their motherland and everything in their life is based on whatever happened in Arabia. This congress is out of the knowledge of many people because it is not taught in history text book in Indonesia. The same thing also happened to Arab descents in Malaysian states who arrived as early as 15th century. Nobody recognize us as bumiputera (natives) according to our own ethnicity but including us into another nation. The congress has a big impact on the Arab descents in Indonesia and also impacted the journey toward Indonesian islands' independence from Dutch colonial rulers.

Background

Dutch colonial administration had divided Indonesians into three classes of society. The highest class were the Caucasians such as the Europeans, Americans, Japanese and etc. The second class citizens were the Arabs, Indians, Chinese and others. The third class citizens were the native Indonesians. Most of Arabs in Indonesian island were from Southern of Yemen which is known as Hadramawt. Arabs who came to Indonesian Islands most of them were men as the Arab tradition prohibited women from being brought together with husband and they could not also bring their sisters together. It is to protect the women from harsh condition during traveling.

Because of this reason, many Arab men also married local women. If the colonial Dutch called the native of Indonesia as inlander (low class native), the Arabs of Indonesia called the native as al-Ahwal. It means their maternal relatives because their mothers were natives. The same thing also to Chinese, Malay and Thai speaking Arabs here in Malaysia. We consider Chinese, Malay and Thai people as our maternal relatives and it is offensive also for us to listen to racist remarks on these people.  

In the 1st of August 1934, Sun Daily in Semarang had included the writing of Abdul Rahman Baswedan about the Arabs in Java Island titled "Arab descent and Their Origin. Baswedan is an Arab descent of Ampel in Surabaya. In the article, there was the picture of Baswedan wearing Javanese traditional cap known as Blangkon. He called fellow Arab descents in Indonesia to accept the jus soli concept of citizenship. Wherever they are born, they are the people of the land. The article in its spirit explaining that Arabs should be more nationalistic to their mother countries. Among the points of the article are:

1. Arab descents culture in Indonesia is Indonesian culture

2. Arab descents must be responsible toward the land and the society

3. There must be a specific political organization representing Arab descents interests

4. Avoiding matters which could broken the understanding among Arab descents

5. Stop isolating themselves and try to adapt with the time and major society

This article was chosen by Tempo magazine special edition for the event of A Century of National Rising (May 2008) as among 100 influential article in the history of Indonesian nationalism. This article is quite a controversy because at that time he was just a 26 years old. Many Arab descents in Java Island were outraged upon the publication of his article since he had raised an idea to lower down Arabs' self-esteem and suppressing their own cultural traits. 

Besides, Baswedan through Sun Daily had routinely expressed some ideas about the importance of social integration, unity of Arabs in Indonesia, and together with natives of Indonesia to gain independence. There was also an idea to establish Indonesian Arab Part as a concern to represent the principals and aspiration of Arab descent in Indonesia.       

The Conference of Arab Descents

All of Arab descents from cities in Indonesian islands had gathered in the conference in Semarang. At that time, Arab communities in the whole Indonesia were shocked with the conference. In the conference, Mr. Baswedan had posed questions on where is their country? The Arab youths who joined the conference wished that all Arabs regardless status in Indonesian islands could be united and fully integrated as an Indonesian nation.   

In the conference they together took the oath: "Our native land is only one, Indonesia. And we Arab descents must stop from isolating ourselves". This oath is known as the Oath of Young Indonesian Arabs. According to Mr. Baswedan, the unity is a main source for Arab descents to rise up with nationalism movement to gain independence from colonial administration. Before the conference, Arab descents all over the islands though intelligent and quite famous figures; they never admit Indonesia as their mother land. They always think that Yemen in Arabian Peninsula was their motherland.   

Mr. Baswedan being one of the apprentice who propagated Indonesian nationalism to Arab communities who earlier never declare Indonesia as their motherland. Since 1934, Arab descents especially young people began to join nationalism movement and leaving behind their Arab identity.

So, this is about Southern Arabs in Indonesia. About our states in Malaysia also we are not so aware about our fellow Arab descent friends. In Malaysian states, there were also those from Hejaz (Saudi), Syria and Egypt apart of those from Yemen or originated from Yemen. Some actually has been absorbed into different communities in Malaysia not to forget others who become non-Muslim as the effect of being isolated.  Hope this is useful for Muslim brothers and sisters.

Sources

(English) Huub De Jonge, Abdul Rahman Baswedan and the Emancipation of the Hadramis in Indonesia, Asian Journal of Social Science, Volume 32, Number 3, 2004 , pp. 373-400 (28).

(Indonesian) Alwi Shahab, Sumpah Pemuda Arab, republika.co.id, 16 September 2007. 

(Indonesian) Howard Dick, Surabaya the City of Work, a socioeconomic History 1900-2000, Center for International Studies, Ohio University, 2002. 

(Indonesian) Suratmin, Abdurrahman Baswedan; Karya dan Pengabdiannya, Departemen Pendidikan dan Kebudayaan, Departemen Pendidikan dan Kebudayaan, Direktorat Sejarah dan Nilai Tradisional Proyek Inventarisasi dan Dokumentasi Sejarah Nasional Jakarta, 1989, hal 49-50. 

(Indonesian) Apa dan Siapa; Abdur Rahman Baswedan, Pusat Data dan Analisis Tempo, www.pdat.co.id. 
(Indonesian) Alwi Shahab, Partai Arab Indonesia, republika.co.id, 6 Januari 2002. 

(Indonesian) Awal Sejarah Besar Itu dalam Profil Jama’ah Shalahuddin UGM, www.js.ugm.ac.id. 
(Indonesian) Lihat catatan pendahuluan Djohan Effendi dalam buku Pergolakan Pemikiran Islam, Catatan Harian Ahmad Wahib yang diterbitkan Pustaka LP3ES, Jakarta, cetakan keenam, Februari 2003.

Sealed with prayers for mercy, peace and love, amin!

Who are Influenced by Sino-Sphere in South East Asia?

Assalaamu'alaikum wa rahmatullah

I think that it is surprising to see that fellow South East Asian are not aware about their fellow South East Asian and because I found that so many people seems like having difficulties to understand about anthropology and social in South East Asia mainland. I will help brothers and sisters who never mingle with Chinese people and South East Asian mainland people including my own compatriot Muslim brothers of Malay ethnicity. Just consider this as your entertainment and it is my service for brothers. Next time when you wanted to mingle with people you already have some ample knowledge about people and not asking questions which actually make people surprise and feeling sad because you are not caring about your neighboring countries.

Vietnam

There are few countries who were influenced by Chinese culture. The most close one is Vietnam where they were just at the tip of Southern China. Their language is known as 國語 Kwok Ngu which was written using Chinese characters and the combination of native creation of Chinese characters local to them known as 字喃 Chu Lom. The people there were known as southern Yue. 

The Yue people are the people of Southern China and Cantonese language or Southern Chinese language is also called as Yue but it is spelled differently. In Mandarin Chinese usually I just refer it as 白話 bai hua.  I am familiar with this dialect when I was a child and during my sisters lower education they were also educated in Cantonese as Catholic mission school operated from Hong Kong. Malaysian TV like channel 2 usually airing Cantonese dramas local to us when I was around 13-15 years old. We watch all of these local dramas including those from Taiwan and Hong Kong just like our Chinese neighbors do.

Yue groups are actually consists of few tribal groups who descend down to South East Asian mainland from Southern China since Qin dynasty. These people are not identical to Han Chinese or simply the normal Chinese. The ancient name of Vietnam is 安南 Annam. Annam was actually a Chinese empire province and now it is represented by Northern Vietnam. They have many dynasties too like Chiew dynasty something and etc.

The inhabitant of central part of Vietnam were the Chams who were almost identical to Malays and Achehnese. They were Hindus and influenced by Indian civilization. They have their own city-states and their city-states were named according to Hindu religious epics. Other ethnic at the most southern part of Vietnam is the Khmer Khrom. They are the remnants of Funan ancient empire. Most of them are Buddhists but last time they were also Hindus like the Chams. The Chams today some of them were traditionalist Hindus especially in Vietnam and some of them in Cambodia are Muslim. I love Vietnamese style cuisine and their cuisine is almost identical to ours, hehe.

Thailand

Thailand as a nation-state actually derive their country name from Tai-Kadai ethnic. Tai-Kadai ethnic is almost identical to Zhuang ethnic of Southern China. Thailand is a huge country and it actually could be divided into regional areas and provinces. The Northern part of Thailand is inhabited by people who are identical to Southern Chinese minority ethnics. The Southern part of Thailand is inhabited by Malays. The central part is of mixed population. The eastern part is populated by those who are identical to the Khmers in Cambodia and Laos. The Thais in Thailand eating sticky rice known as Khao Niao and they also use chopsticks just like Chinese but they are not Chinese. Their ancient dynasties are known as Sukhothai and at the northern part of Thailand the people also establish a kingdom as Lan Na or million rice field kingdom in contrast to their neighbor in China whose region is known as Sipsongpanna or 西雙版納 Shishuangbanna.

The Malays in Thailand are basically the same with the Malays in Kelantan state and Kedah state in Malaysia. They have their own city-states too before they were incorporated into Thailand through treaty and agreements with Siamese empire, British empire and with the ancient countries in our area at the Kra Isthmus. The pan-Thai spirit was first promoted by a Thai Chinese known as Plaek Phibul Songkram. I memorized all of the figures name because we have to answer history questions in Malaysian history syllabus about fellow ASEAN countries.   

In South China if I am not mistaken there are also Dai ethnic. Some Thai people said, maybe China government trying to eliminate the spirit of Thai brotherhood so the character 泰 Tai was changed to 傣 Dai. I had watched few programs in Thai TV channel and yes Thai emperor still contacting these people and sending religious stuffs for them during festival and celebration just like what happened in our states in Malaysian peninsula northern part where Buddhists call it as baramee (blessings) of the emperor. Their language is identical and those who can speak in Thai could also understand the Southern Dai ethnic language.             

In Southern Thailand such as Phuket island, there are also Baba Nyonya community who were actually the people of mixed ancestry between native and the Chinese. Their women wear kebaya and sarong like Malays in Malaysian southern states but they speak no Chinese. They only speak in Malay with smattering Chinese words of Fujianese or Teochew origin. They also pray to Chinese deities in Taoist temples. Now perhaps they also speak in Thai because it is their national language. But I am not surprised to see any Thai speaking in Chinese with me too. Last time I also helped a northern Thai lady who can't speak in Malay and English to go to immigration department in Komtar. We just talked with each other in Chinese though I can also speak in Thai because she choose to speak in Chinese rather than in Thai since she begin to talked with me in Chinese.      

Laos

These people are well-known with their pickled fish in the jar maker. I used to tease Lao worker at my grandpa house by calling them par dak pakk menn (pickled fish stinky mouth), hahaha. It is not good actually teasing people. In Malay it is known as Ikan Pekasam. Their language is also identical to Thai language and those who speak in Thai language can understand their language. Both Thai language and Lao language are tonal language but Thai language has more complex system because it is a hybrid language. They also take sticky rice. I love Lao cooking too, the style of their cooking is the same with our home cooking style. I can't eat mamak food : (

Myanmar

 

This country in the north is populated by Burmese. Burmese are almost identical to the Tibetan but their school of Buddhism is different because Tibetan are Mahayana-Vajrayana Buddhists. Burmese are Theravada Buddhist just like Thais and other South East Asian mainland people who profess Buddhism as their religion. Burmese language is tonal just like Tibetan and Chinese. I also found a Myanmarese/Burmese lady working in Maju Jaya department store at Desa Universiti at our place here who speaks in Mandarin Chinese identical to Malaysian Chinese Mandarin. I think by passport she is not from China because she is a Myanmarese but maybe she is a Chinese whose identity were suppressed by her country. 

There are also Yunnanese Chinese soldiers who fled to Myanmar during civil wars. Southern part of Myanmar is inhabited by Mon ethnic, sea people and also Malays who are identical to Malays in Kedah state. There are also Arab descent in southern Myanmar just like in Malaysian northern states and also in southern Thai region. Some of them are involved in the publishing of religious and prayer books for madrasah.

Closing     

Many people from Vietnam, Laos, Myanmar and Thailand could also speak in Chinese dialect. They do not have to be specifically educated in Chinese or being a Chinese because they are close to the Sino-Sphere. My state of origin is a neighboring state to Thailand. I feel like crying when people looking weirdly at me when I speak in Chinese language. Last time nobody looking at me like that because in KL it is just a normal thing :'( I wish this brief post could also be an opener for more deeper knowledge about fellow ASEAN countries.

Sealed with prayers for mercy, peace and love, amin!

南方回族

Assalamu'alaikum wa rahmatullah

已經兩天挨感冒，咳嗽很夠力。沒關係的，真主愛我所以讓我不舒服一點。這幾天對我非常苦難的了。我今天也不出席言課，沒能力了， 我不管老師將給我通告的封信啦。我從個學士生不怕老師而是我罵他們的如果我不滿意他們。我們的態度應忠實的對嘛?! 有時侯老師也搞錯的。沒曾經搞錯過只是真主我們的天。

沒有力打字的了，我剛吃感冒的藥。我們來看我們的兄弟在泰國吧。他們活式樣是怎樣的呢？我們南方回教徒當然從雲南省還是廣東省祖籍的。有一些從福建省的泉州市。戰爭時侯，南方回教徒也跑去緬甸還是泰國。幾個人也跑來吉蘭州還是吉打州然後給嫁那裡的阿拉伯人還是本地的貴族。我把我們兄弟的些照片放這裡所以人們就知道我們存在的。

雲南回族 - 泰國

 泰國雲南回族

雲南的男子在念雅辛章，馬來人也是念這個以星期四的晚上 - CPA Media

雲南回族小孩子 - Jim Goodman, CPA Media

王和清寺 - 成新 (Chiangmai)

 雲南回族小孩聊天在王和清寺

 泰國雲南人清真的咖厘面 - Eating Asia

雲南回族的阿姨, 泰國 - Ghezine

讚美真主, 阿敏!

New Year 1433 H Event in Masjid al-Malik Khalid

Assalaamu'alaikum wa rahmatullah

Souvenir from the event, a Hijriyyah calender so I could also check prayer services time and try to be as early as possible in prayer hall waiting to see Him : )

Before the Maghrib Prayer Service

I regret that I had missed congregational prayer service in masjid this morning. They had conducted a lecture there I can't remember delivered by which Habeeb. This evening, rain fallen quite heavy. I had made a mistake by going to Sungai Dua without bringing clothes and hygiene stuffs where I could just clean up myself at the shower at the side of the masjid. I had some meal at the Thai restaurant at the alley near the KFC of Sungai Dua. I had to walk back to perform ghusl, wudhu' and clean up everything because we must be clean both physical and spiritual to enter the holy boundary as a mean to respect Him. Then walk again to the masjid.

I just wanted to pray to the God for the better future which also includes my future in the hereafter. Also praying for other brothers and sisters either Muslims or non-Muslims for their life to be blessed. So, I don't care about the rain and I never try to get any help from others in term of borrowing their transportation. I am not really close with people here anyway because I always feel afraid to say goodbye to friends. I regard friends the same as blood brothers and sisters. When I was a first degree student, brother Mijie and brother Duwe had also offered me their motorcycle but I just politely refused their offer. I feel bad to burden them though they don't mind. I just want to make sure that my heart and intention is purely for Him. We can strive hard to get certificates for better job or better life improvement but to sacrifice ourselves for Him is hard? He never asks us to give Him money, kill ourselves for blood nor anything. Just surrender to Him, our heart because He is the Most Compassionate full of Love and Mercy : )

The masjid people had also recited Yaasin Surah and the supplication to end the year and beginning the new cycle of year 1433 H. At home, parents and second sister would also go for masjid and pray there. I did that to respect my parents though I am in the distance of 400-500 km from home. I am aware about acts mentioned in valid Sunnah. I keep hadith books as well as Quran with me where I had immediately get them while performing hajj and I memorize some parts of 40 hadiths. Still in the process and this annoying political administration studies had also delayed my memorization. 

I also try to translate some important books into other languages when I am free for example Chinese for Malaysian Muslim Chinese compatriots but it hasn't finish yet because I need to check terminologies used and record them as not to commit mistakes of Orientalists. Second problem is that I am just using pen and paper because I don't know how to install Chinese application in this lousy computer, hahaha. We must be fair to Oriental brothers and sisters. They're all equal brothers and sisters. I intend to send them to some non-Muslim Chinese friends and pay them to type. Then just print them out and distribute them for people's personal use without sending them to religious departments but first I need to neatly check it as to make sure it is a right translation. I had already tried to access federal religious department but so far nothing in response and I know they have few Muslim Chinese translators too. I just observed that, Sunnah Islamic books' translation into Eastern languages is so limited except in the languages where the people are in majority Muslim. If it is not legal, then I would silently send them out maybe to Taiwan, Hong Kong or to Japan pleading help from friends out there to send them to masjids and Muslim families. Doing everything alone is actually very exhaustive but what to do. We have no choice.

Basically it is a good way to recite any surah of the Glorious Quran together because we could listen to others' recitation and we could also recite aloud without feeling shy because nobody care about our voice when we recite together. Usually some fellows who listened to Muhammad Abdul Wahhab followers' lectures would be harsh to their parents but I choose not to be harsh because I don't like to be a blind followers. I read Muhammad Abdul Wahhab however I am not his devotee. I am a devotee of Allah 'Azza wa Jalla and I sincerely proclaim my testimony on Muhammad s.a.w prophethood. I respect all the Salaf as-Saaleeheen and all the guided teachers including the ahlul bayt.

After Maghrib Prayer Service

I didn't get the first unit of Maghrib prayer service because I had already been late. I regret myself so much for that. Then, people listened to a lecture delivered by the religious officer of Kedah state Islamic Guidance Department, Ustad Muhammad Isa Abdul Rahman. It revolves around Hijrah and it went on for about half an hour. I just sat at the pillar and trying to hide from people because I don't want to be spotted recording notes because it is shameful, hahaha. But I was busted by an old resident of my hostel now. He was a Geophysics student. His name is Sayful and is now working in Bayan Lepas. I don't know how he recognized me. Because I hardly talk with people nor noticing people because I hate to show my face to people. Already experienced many things and the recent one in my current hostel last semester. So, I don't feel any importance to be tied to people around or knowing so many people. My name is also not important.    

Lecture Notes

It mentions that Hijriyyah calender is very important thought it was designated by Umar al-Khattab r.a. It was marked by the event of migration by Muslims after the prophethood of Muhammad s.a.w into Medina al-Munawwara. It is based from lunar calculation unlike the Gregorian calender which uses solar calculation. When we record important events such as matrimonial, birth, death, and everything related to life and death, we use Hijriyyah calender. An example, a divorcee sister may count her 'iddah (period after divorce) with Hijriyyah calender before she get marry again with the man of her choice. 

We must take heed on the importance of the terms used in the Glorious Quran. Hijrah or hegira signifies the migration from evil to goodness. From hideous traits to good traits. We do not want to associate Quranic terms with filthy or non-related matters. The Islamic Guidance Department of Kedah for example had issued a ruling for the term used in Islamic rituals should not be used in others' rituals. For example the term Qubur had been differentiated to Jeerat. Qubur and Jeerat both means cemetery but Qubur is Muslim cemetery while Jeerat is the term for non-Muslim cemetery. I remember that my dad had once scolded me because using the term Qubur to refer to non-Muslim cemetery because they are very particular with terminologies and language used. The term tahallel for example is used for Muslim supplications and the Buddhist should use the term phra paritt for their specific ritual because they indeed chant phra paritt during the ritual and not tahallel. As to say, hijrah means the migration where we transfer from evil to goodness.

Other example is the term of ulama' which generally means scholar. But there lies a hidden meaning of it where a scholar is a scholar who fear the God so he never distort the teachings for himself nor practicing out of what he preaches. A person with a knowledge is different from 'ulama. A person who learn Islamic knowledge but has no fear to the God is not an 'ulama (scholar) but just a person who had accessed the information. They could do whatever they want with the information that they have but they are not scholars. A very nice explanation by the ustad : )  

The lecture emphasizes the importance of terminologies and meanings of the word. The ustad also brought the quotes from Ibnu Katsir exegesis. The prophet Muhammad s.a.w mentioned that there is no more physical migration after the re-opening of Mecca to the Light of Revelation. But a person who live with the discipline like in Ramadan though he or she is not fasting because it is not Ramadan could still get the merit as equal as the merit of Ramadan. He or she eats only physically and spiritually clean food but leaving doubted and illegal foods. So do the migration event. It never happen anymore but the concept of migration is still there.  

Regarding illegal things like the ketum or kratom leaves or biak leaves in Kedah, it is advised for public to stay away from it. Kratom (Mytragyna Speciosa) is a kind of leaf which is used as a drug to cure fever but could be harmful if used excessively. Ustad said that don't misuse the drug and turning it into a crack. It is illegal or haram especially they soak it with the cow dung. Cow dung is not a kind of food.

Migration to study, spreading, and sharing Mercy and Love to others is counted as a migration. The person who migrates for these courses will be classified as muhajir (immigrants). While those who receive them are the ansar (the helpers). The honorable Imam al-Ghazali mentions that a dangerous friend is an ignorant friend. Because an ignorant friend loves his friends but he is ignorant and does not know about what is legal and what is illegal. Ustad explains in Kedah people tradition to serve guests with raw salads, rice, and other food stuffs. Raw salads is very important in Kedah people cuisine where they would dip them with sauces such as sambal belachan (shrimp paste sauce). He explained that the ignorant friend might pluck leaves at trees on others' lands to prepare food for his friend and it is spiritually illegal.     

The right on Guidance is the right of the God. It is not the right of human-being. When He is Willing and Pleased to open up the heart of a person into His Light, then it is His Will. For example the person will strive to seek knowledge and he will be released and entered into the Abode of Peace. We take opportunity on the teachings. If we've got little, then little we benefit. If we've got a lot, then a lot we've got. Perhaps from the little thing that we've listened could help us in the future or giving us some understandings. The ustad mentioned about his experience where Muslims in Singapore had accepted the ruling by the Guidelines from the mufti of Singapore that they could perform rituals with the recycled water as Singapore has no fresh water supply. The mufti has to think on the consequences of the nations in his supervision. 

Says the member of wisdom, Luqman al-Hakeem, a knowledgeable person who fears the God will be blessed with extra knowledge. Luqman al-Hakeem lives in the time of prophet David a.s the ruler of Judah. He was granted with a vision and dream by the God where he was asked to choose to be a prophet of the God or a member of wisdom? Luqman al-Hakeem had chosen to be a member of wisdom and not a prophet of the God. Luqman al-Hakeem had passed 20 advices to virgin girls. 

There is a merit for an immigrant who migrates from the chaotic land to a peaceful land. There are few matters related to immigration which is accompanied by merits and they are: 

1. Migration to protect his or her faith when being tyrannized by rulers

2. Migration to seek knowledge

3. Migration for da'awa and spreading love, amity and mercy

4. Migration from evil to goodness, from vice to charity and chastity, leaving illegal for legal matters

5. Migration to the way of the prophet s.a.w in performing shariat (way of conducting life)

6. Migration to protect one's dignity

It is not easy for someone to leave his or her land when we had already feel accustomed with the environment around. However as Muslims, our life principles is always revolving around the God. The God is always with us. Even if everybody had left us alone, the God is still with us. It is also not easy to migrate from bad habit to good habit. This event of hijrah by the prophet Muhammad s.a.w and Muslims in Meccan era into Abyssinia and Medinah signifies both physical and spiritual matters. In the matter of protecting one's faith, faith is not something which can be bought nor could be sold. It is in the heart and only the God has the Power to turn it upside down. Protecting faith has the merit as the merit of migration from the tyranny of old days.

The condition of repentance had also has something to do with migration. A person have to migrate from a place which leads him or her to vices and illegal acts. For example a drug addict must migrate from his old place to the new one which will lead him or her to goodness. The ustad had mentioned that he had tried to write and distribute the sermon about the danger of smoking but many of imams in the masjid in Kedah had refused to read the sermon but reading other sermon because imams also have the habit of smoking. So, migration from bad habit really need perseverance and strong will. It is not an easy matter.    

The event of Isra' and Mi'raj of prophet Muhammad s.a.w was actually the event which tests the strength of the faith of those who would later perform migration to Medina al-Munawwara. It means that a person who wants to perform migration needs a strong-will, determination, and strong faith. When we try to please the God, even if it is only a common act of worship, that should be ok in order to migrate to a better situation.

When we preach da'awa, we try to find person who wants to listen to us. No matter who listens to us, the person who listens to us actually is a person who is honored by the God. The God had mentioned about honorable companion of prophet Muhammad s.a.w who is so determined to learn the teachings of the God though he was just a poor blind man, which is Abdullah bin Maktum. He was honored by the God in surah 'Abasa. Teach to people who are willing to listen and those who are not willing just leave them once we remind them. Medium of da'awa today could vary according to technology that we have. We could also use text message system to message friends.  

I did texting messages and calling some friends though some of them (my Kedah and Kelantan compatriots) had humiliated me but never mind. We should never take people seriously but forgive everyone as the God forgives us our sins. How did the ustad knows this??? Maybe lots of people are using the same way, recycling messages, hahaha. I just typed what I feel to friends and I love to wish people around well-being because I was unfortunate when I was a school kid and nobody really cares about me. Usually the wishings come right away from my heart though sometimes I feel shy to tell them but I just send it without thinking about my self anymore. Let people be happy and enjoy and I would also feel happy for them : ) I don't like recycled messages.

Abdul Malik Karim Amrullah had once stated that: "When a human was born, he is crying while people are laughing to receive him. But let people cry when the human is dead but he is smiling because of the goodness that he had left for everyone around to share." 

Ustad mentioned also about the figure of Libya, Umar Mukhtar who was illegally hanged to death in front of public by Italian imperial power in 1913 at the age of 70 years old. Umar Mukhtar was an 'ulama of Libya. Umar Mukhtar had said (with his faith) before he was hanged that let people hang him. People who hanged him will never be known after they hang him, but he (his soul) will smile because he had united his people and his resistance to Italians was that because the Italians had did wrong by plundering people lands. A righteous person never even pluck leaves from others people land which thrust into the fence of his house.

Now, Italy is a member state of European Union and death sentence is not according to human rights but what these countries in the Union would do regarding the people who were killed by the governments before the establishment of the Union or before their ascension into the Union? Where are apologies and confession from civilized nations? I lose respect to these countries and nation-states. I am so sorry.

Closing

They prepared some refreshments for congregations which are some breads and beef dhalcha mixed with eggplant and potatoes. Urmm, I don't really like beef but it has no smell in the dhalcha so I think it is ok and I'm not a Buddhist anymore so what beef has to do with me? There is also a guy who currently live in Aman hostel which was my previous hostel and despite of his eyesight problem, he still come to congregational prayers and attending the event in the masjid. I am so amazed with his spirit and wishing him a good future may he be blessed too. This is another dimension of migration despite of what is understood in the West. Western world had claimed Christianity as their tradition but they never implement the morality of the Christ where the Christ had once said blessed be the meek. But Western world are craving for comfort, materialism and tyrannizing others in the name of 'civilization.' I don't believe any Christ followers exist in Western world when they talked about it in their discussions for example the discussion of Geert Wilders. He's not a Christ followers but a stinky politician. My advise to fellow Muslims in Europe, respect locals and maintain your faith. No need to show off to people nor looking down on others.

Allahumma salli 'alaa Muhammad, wa 'alaa aali Muhammad. Sealed with prayers for mercy, peace, and love for nations, amin!