What after ISA? How have Allah and His Messenger set Abuya free from his enemies’ traps? Henceforward is it true that this struggle is capable of creating an Islamic state? How?
The news of the Malaysian government’s release of Abuya, after 10 years of banishment to 2 districts, could have garnered wide publicity if Abuya had wanted so. But since Abuya closed doors to all pursuing journalists at that time, news of the emancipation became smaller than it should have been. In reality, it was not small because one thousand and one miraculous feats had occurred in Abuya’s hands from his first day until his last moments in the ISA.
As soon as being released, Abuya spent a few months on a nationwide road show visiting his followers and Rufaqa’ projects. When the tsunami struck Banda Aceh on 26th December 2004, Abuya was in Miri, Sarawak, meeting his followers there. It was then, in Hotel City Park, Miri, Abuya was struck by God’s ‘tsunami’, afflicted by an ailment doctors termed as ‘multi-stroke’. He was bed-ridden for 2 continuous weeks, even for the purpose of answering nature’s call. Physically inhibited, he performed the daily prayers just to respect the prescribed times.
Until now, the ailment seems to have had its ups and downs, but it has yet to be cured. Abuya occasionally goes outside but on a wheelchair. At the time of writing, Abuya’s suffering had taken one year’s time. Abuya says, if anyone asks about Abuya’s activity after ISA, the appropriate answer would be, “Abuya has been admitted to God’s ISA,” meaning to say that he has encountered a serious ailment. Why?
When Abuya’s enemies referred to the doctors treated Abuya, and found out that his ailment was very serious, they became less worried about the ‘danger’ supposedly brought by Abuya. They derided Abuya upon seeing his predicament, as they considered his ailment as evidence that Abuya was not a godly person as had been claimed by his followers.
But as had happened during his ISA detention, Abuya’s struggle was not ill as Abuya was. In fact, it became stronger!
So at a time when his enemies became convinced that Abuya had no future, Abuya’s comrades believed even more that Abuya would be triumphant.
Tun Ghafar’s death was the second major post-ISA event which made his enemies increasingly skeptical of Abuya. This was because Abuya had once predicted that Tun Ghafar would rise to become Prime Minister even for one day, yet the prognostication never took place.
For Abuya’s followers, Tun Ghafar’s death before his accession to the Prime Ministership did not affect their conviction. Tun Ghafar’s ascendancy had been agreed to by many people, many of whom had wanted to manipulate Tun Ghafar for their ulterior motives. The whole of Malaysia was waiting for Tun Ghafar’s elevation at the time of his death. As evidence, upon his death, Tun Ghafar was honoured with a funeral as if a Prime Minister had just passed away. An observer thus commented, the day of Tun Ghafar’s death was also the day that proved the truth of Abuya’s words, that Tun Ghafar was qualified to become Prime Minister. So Tun Ghafar experienced becoming Prime Minister on the very day of his death.
Such was the Might of Allah, as really felt by Abuya’s followers. In addition, his congregation became more popular among the upper echelons of society at both the national and local state levels. In fact, even abroad, Abuya’s influence widened. Small wonder, believers of the Abuya’s truth became even more convinced in it. Whereas for those who lacked such beliefs in the first place, became even less convinced by Abuya’s ailment. It was with the Will of Allah that such a miraculous turn of events found its destiny.
After Tun Ghafar’s demise, Tun Mahathir Mohamad, former Prime Minister of Malaysia, stirred up Malaysia’s political scene. Democracy was challenged when Tun Mahathir undermined the present Prime Minister and ruling government. This was unprecedented in Malaysia.
In order to demonstrate that the government which succeeded his had failed, Tun Mahathir was willing to contest to become a delegate for the Kubang Pasu. UMNO division. What a humiliation that his fate would eventually be as low as that, and yet how honourable of him to do such for the sake of his race and country!
As a consequence, Pak Lah’s government became restless. Public sympathy for Tun Mahathir rose following his defeat in the divisional contest. Politics was seen as extremely filthy. Frustrated with such a filthy struggle, truth-lovers very much hope that Malaysia will not be ruled by politicians anymore. Democracy is approaching its final days.
During the same time, Abuya just remains in his bedroom, unable to move around due to his ailment. But within the bedroom area, he performs a task which even a large gathering of healthy people could not undertake. Abuya conducts a course on the Knowledge of the Ikhwan for his followers. Abuya dispenses ‘power’ to each one who comes to him. With such a ‘power’, one is able to obtain help from Allah in the fulfillment of any of his wishes. Abuya says, this ‘power’ should be utilized to bring about the second rise of Islam. Using it, by the will of Allah, we can get an Islamic state for Malaysia.
Miraculously, with this ‘power’, Abuya has swiftly reorganized his congregation. It has been able to really transform someone into a new person. Polygamous wives have changed from bearing ill-will in their hearts to mutually cooperating and perennially praying for one another.
Stubborn and iron-hearted leaders have been changed into becoming humble and extremely fearful of God. Hyperactive youths, whose behaviour had been dubious and worrying, have been transformed into truth-loving and convincing youths. Abuya’s ‘power’ classifies humans according to their sins and errors, and punishes and processes them until they emerge as new humans whom Abuya calls either ‘Ikhwan’ or ‘Asoib’.
The congregation is being programmed with this ‘power’ so that the male followers really control the movement, as had previously been entrusted to the female followers.
This ‘power’ can also become a capital to generate finances towards expanding Rufaqa’’s economic empire.
Abuya’s ‘power’ is the strength of Allah’s help to anyone in striving for Islam, with the pre-requisite that one prays with and for Abuya’s intercession (tawassul).
For those with strong convictions, the given ‘power’ is immense, and so is the generated product. The biggest accomplishment is the ability to extinguish one’s evil attributes (mazmumah). One’s heart is always with God. One is incapable of forgetting God even for a split second, anywhere.
Abuya ‘power’ the most miraculous thing of this time. For those unable to obtain it, they are at a loss.
For the West, Allah has given fascinating science and technology. For Muslims, Allah has bestowed a saintly miracle (karamah) in the name of an amazing ‘power’ of Abuya. The West is intellectually strong, Muslims are spiritually strong. Spiritual strength is actually more powerful than intellectual strength.
Abuya says, when there are 10 individuals whose heart or soul are strong enough with Allah, Allah will change Malaysia into an Islamic state.
This is not impossible. People’s hearts are unconvinced with politics. They no longer want a leader who rises via politics. The system will follow suit in changing for the better. Allah has destined that one will gain ascendancy in Malaysia without climbing the conventional political ladder.
Let us look at an electoral constituency on which the world is focusing its attention, viz. Kubang Pasu. It was here that Tun Mahathir Mohamad built his grassroots strength for 30 years.
But here also, Mahathir was humiliated when he was defeated by his own ex-apprentice. In Kubang Pasu, Abuya developed Malays into exerting control over Islamic education and the economy – an endeavour in which UMNO has failed. Abuya’s name and influence are augmenting here and in fact throughout the whole of Kedah. Who would have thought that Abuya, with his own distinctive way, would be in control of the situation when people are increasingly losing their trust in UMNO.
The political situation in Malaysia is worsening with internal party problems, racial disharmony, rising prices of goods and other unsovled problems. Not to mention accelerating social ills.
Being in the midst these crises, we have to be prepared to witness a gigantic spiritual explosion that will transform Malaysia’s political climate into something really new, by the will of Allah.
O Allah, I have hereby finished telling about a servant of Yours, because of whom people have known You, O God. There is only one such figure for every era, in the same manner that You have sent one Messenger for every 300 or 700 years. They came for the sole purpose of giving God to humankind. But Abuya is not a Messenger. He is a reformer (mujaddid) for the end of time. His solemn title is the Prince of Bani Tamim (Al Fata At Tamimi).
His is the most miraculous of your creations for his time. There is nothing more amazing than he – a creature whose capacity resembles that of an angel although he is merely a man.
He will surely triumph. Godly people are urgently needed by the world and its inhabitants. Humans are obliged to search for him and swear an oath of loyalty to him.
His lifetime story ought to be benefited for reference. His speech is a guideline. To be together with him is guidance, to oppose him is to invite despise.
He is present in Malaysia, the country that will start the process of the second rise of Islam. The schedule of Allah will surely take place. Many books have been written by the West on forthcoming events near the end of time. The West took such information from hadiths of the Messenger of Allah. A thousand and one kinds of obstacles have been attempted to thwart Allah’s Schedule, but how can it be possible to stop it? May the whole generation of humans on earth be salvaged by the advent of a Saviour unto them.
Monday, June 4, 2007
THIS IS THE MOST MIRACULOUS OF HUMAN BEINGS
Allah SWT has destined Abuya to become the leader of an Islamic congregation that has extensive influence locally and abroad.
Today, when all other leaders in Malaysia are being forgotten, Abuya and his congregation are gaining special attention from local and foreign observers, from among both ordinary citizens and national statesmen.
His evident leadership capabilities qualify him to be called a mujaddid (centennial Islamic reformer), such that he is envied by many other Islamic leaders. His ability to promote Imam al-Mahdi qualifies him to be called Al Fata at Tamimi, because according to hadiths, the person with the greatest knowledge of Imam al-Mahdi is the true Al Fata at Tamimi. One who promotes Imam al-Mahdi but has little knowledge and information about him cannot possibly be the real Al Fata at Tamimi. Subsequently, when the changes in the direction of the futuristic news conveyed by him, raises the feasibility of his being conferred the title Sohibuz Zaman (Master of the Epoch). He emerges as the King of the Hereafter - the most miraculous of God’s creations of his time.
Below are listed down one hundred miraculous attributes of him that I have identified. All these stem out from the intuition that Allah has endowed him with. His intuitive thoughts are his greatest miracle - the basis upon which he becomes what he is today. Abuya says, every mujaddid is monitored by the Prophet Muhammad (PBUH) since his conception in his mother’s womb. Al Fata at Tamimi ranks the highest of all mujaddids and is closest to the Messenger of Allah. Apart from this, his special attributes are:
Abuya is an exemplary husband and father in a polygamous marriage.
Abuya is a model father and grandfather.
Abuya is a teacher and lecturer with vast knowledge in Sufism and pragmatic Islamic struggle.
Abuya is a prolific writer of books, poems and adages.
Abuya has produced followers disciplined enough to simultaneously become devoted worshippers and upholders of progress in the world and the Hereafter.
Abuya returns all transgressors to the path of Allah.
Abuya is the initiator of an Islamic congregation of international stature.
Abuya is the first Malay to pioneer the setting-up of Islamic businesses without relying on bank loans.
Abuya is an effective Islamic da’wah worker whose approach stresses love and care, at the time when many others exploit militancy and politics in their fight for Islam.
Abuya is a counsel-educator who has saved many broken families.
Abuya elevates Muslim women to strive for and practice Islam without transgressing the laws of Islam and the rules of modesty and female chastity.
Abuya educates wives to obey their husbands, and respect them as heads of families.
Abuya has transformed the Malays into performers of the daily prayers in the early hours of the designated prayer time.
Abuya is the main figure responsible for popularizing the culture of covering the awrah (body parts which are forbidden from being publicly exposed) among Muslim women in Malaysia, Indonesia and Asia.
Abuya empowers his male followers with the capacity to wear headgear when they go out of their houses. In Islam, it is a transgression for men not to cover their heads outside.
Abuya constantly puts on the turban and rida’ (a shawl placed over the shoulder) and sports a beard.
Abuya introduces Islamic entertainment which, instead of distracting attention, actually inspires awareness of God.
Abuya revives the belief in the Day of Judgment and the Field of Mahsyar, such that humans prepare themselves for the Day.
Abuya revives the constant performance of congregational prayers.
Abuya inculcates a cooperative lifestyle, the feeling of togetherness, the spirit of mutual help and camaraderie among members of his congregation.
Abuya convinces uncertain and sceptical Muslims about Imam al-Mahdi. Some may have heard about Imam al-Mahdi during their childhood, but they had forgotten about him or become confused.
Abuya instils the feeling of remorse (over their wrongdoings) among his followers.
Abuya teaches people to fear and love God.
Abuya implants in his followers persistent repentance, even after they have performed prayers or other acts of worship.
Abuya teaches humility to his followers, who are thereby willing to forgive and apologize to others.
Abuya teaches his followers to always pray for one another.
Abuya teaches polygamous wives to be patient, tolerant and caring among each other.
Abuya produces those who strive to set up shops and projects without borrowing money, but instead depend on taqwa towards God as capital.
Abuya promotes new words into the world of Islamic struggle such as mahmudah (good traits), mazmumah (evil traits), mujahadah (overcoming evil traits), istiqamah (constancy), jama’ah (congregation), wirid (religious chants); and also new concepts such as the atonement of sins, correction of oneself, promotion of God as the capital, Zikir Agung (the Supreme Remembrance), kuat jiwa (strong-hearted), leader with characters of a Messenger and a prophet, the promised struggle and others.
Abuya brings his children and his followers’ children into the realm of Islamic struggle, Islamic practices and God-consciousness from their early years. Many Muslim activists fail to bring along their wives and children in their struggle.
Abuya revives the system of restrictive communication between the genders. They do interact with each other, but in a controlled and safe manner.
Abuya creates a group of entertainers in his congregation, comprised of artistes, actors, dancers, film and theatre directors, camera and PA system experts, musicians and other crews, but their lifestyle adheres to the laws of Islam.
Abuya trains his followers to be constant observers of night vigil – praying and lamenting over their sins and evil traits such as envy, bad temper, arrogance, stinginess and others.
Abuya instills patriotism and total submission (to Allah) into the hearts of his followers so as to ensure that the pursuit of the struggle is based purely on the Islamic cause, not the Malay cause.
Abuya successfully frees his followers’ spirit from being money-orientated in life, by instilling total faith in God, the Most Providing.
Abuya produces students for whom their eternal lives the Hereafter are a priority over the mortal world.
Abuya successfully converts his female followers from fearing polygamy to accepting it. In fact, all his daughters practice polygamy.
Abuya teaches his children from various wives to be loving among themselves, and respectful towards their stepmothers.
Abuya convinces his Malay-majority followers that living independently is better and more honourable than being wage earners.
Abuya revives those who have neglected their religion to become devout practitioners of the religion.
Abuya purifies Islam from all secular concepts, returning it into a wholly God-oriented conviction.
Abuya cleanses from the hearts of his followers the belief that practicing Islam is better without adopting any school of thought (as taught by the Wahhabi sect). He fills them with denomination-based teachings, thus re-activating their hearts. Wahhabi teachings had wiped out the souls of Islam and its theology.
Abuya protects his followers from the Shiite influence. Abuya defends the Prophet Muhammad (PBUH) and his family and companions in front of his followers. They are raised to the loftiest position and revered in the minds and hearts of his followers. Abuya wipes out any prejudices against them.
Abuya says that Allah cannot be forgotten even for an instant. Abuya practices such God-consciousness and trains his students likewise.
Abuya teaches that the daily prayers are the greatest act of worship capable of building noble attributes. He guides them spiritually so they can understand their prayers and perform them in total devotion. Many of his followers have changed from their previously negative characters.
Abuya introduces the Supreme Zikr (chants) capable of generating the Ikhwan and Asoib ethnic categories. Abuya gives courses to his followers in its theory, practice and intensive training, including in them various kinds of assignments so as to elevate his mostly Malay followers from sluggish into striving and devoted Malays, with the help of Allah SWT. These new Malays, says Abuya, are capable of salvaging the world, balancing the world and the Hereafter, and saving the Al-Aqsa Mosque.
Abuya transforms bad-mannered children into kids who help, respect and serve their parents.
Abuya changes ill-tempered mothers into mothers who are patient of and loving towards their hopeful children.
Abuya rescues wild teenagers gripped in smoking, girlfriends, amoral dressing, rudeness towards teachers and parents, drug abuse, alcohol and all other damaging and devilish practices; by inculcating faith in God in their hearts.
Abuya rectifies the distorted system of belief and emotion among humans. The way they think, believe and feel have gone astray, whereby they see pleasures and find false happiness in worldly pleasures. Hence Abuya corrects their spiritual vision so that they see that Allah is everything and living for Allah is happiness. After practicing his system, people discover its veracity.
Abuya has almost 1000 motivators of various levels – children, teenagers and adults – to relate his mind and thoughts to the whole world.
Abuya has many grandchildren, just too many for him to remember all their names, but oddly, all of them love and respect him dearly. This is because Abuya teaches from his intellect and soul. He seeks Allah’s help to bond their hearts together. Thus, it is the power of Allah that sparks love and reverence towards their grandfather.
Abuya divides humankind into two groups; ‘people of the intellect’ and ‘people of the soul’. Philosophers are the leaders of the former group. The prophets and Messengers of God are leaders of the latter group. Abuya strives to bring people into the second group, because according to him, ‘people of the intellect’ are not guaranteed salvation in the Hereafter.
Abuya is an example of a ‘person of soul’. His soul is very active, especially when his body is down with physical ailments, or is in detention (under restriction order). Evidence that his soul is active under such conditions can be seen in the results of his struggle. When he was overseas and could not return to Malaysia to meet his followers, his congregation nevertheless continued to expand. After he was detained (under the ISA) and his congregation banned, his followers eventually came together again and revived the congregation (only under a different name). It was during his severe illness that his congregation gained widespread popularity.
Abuya is an ardent devotee, as is visible in his consistent observance of prayers, always performed promptly on time and in congregation throughout his entire life. Night vigil prayers are also avidly observed.
Abuya is a truly God-fearing ulama. His has the exceptional bravery to renounce all other secular systems of life, in the political, social, economic, artistic and cultural, medical, administration and educational fields, and to replace them with his own Islamic systems as developed in his congregation. In doing so, he has to face the government’s anger. But Abuya is willing to risk anything for the sake of protecting Allah’s rights and avoiding His wrath.
Abuya is greatly opposed by the official ulama, for he never sees eye to eye with them. They accuse him of being devious, devilish, ignorant, etc., but miraculously, Abuya’s influence magnifies and his struggle becomes more acceptable both locally and abroad.
Abuya has a golden tongue. His struggle is blessed. His words are easily followed by others. His actions are easily acceptable. Hence he is respected by friends and foes alike. Obstacles are safely overcome. The secret is that Abuya relies more on spiritual strength in all his undertakings, not only on his mental and physical faculties, thus opening the avenue for Allah’s and His unseen forces’ assistance. So he wins over people’s minds, physique and hearts.
Abuya makes his followers maintain feelings of insecurity, uncertainty and helplessness, though they may have given everything in their efforts and sacrifice. Only Allah is secure, certain and able.
Abuya succeeds in producing those who constantly lamenting for their fate in the Hereafter, especially after performing their prayers.
Abuya produces doctors from among his followers who are capable of treating common and rare ailments that cannot be treated by ordinary doctors.
Abuya produces successful entrepreneurs from among his followers, who are at par with corporate figures bred in the secular system.
Even during ill health, Abuya can attain many new achievements for himself and his struggle. He can read a person more accurately with intuition. His knowledge and ideas become more refined. His strategies become more global, making his enemies regret in vain. He also gains more followers of various ranks, while the authorities become more pliable.
From his educational system, Abuya produces popular authors, script writers, composers, novelists and journalists, acknowledged both locally and abroad. They become producers, publishers and dealers of various printed media products. These are in turn translated into various national languages, all carrying the message of Allah.
Abuya also has studios with all their audio, video and multi-media equipments that produce various electronic products to help convey his message to the whole world. All of those involved in this sector are purely taught and trained by Abuya. While their expertise is originally derived from the conventional technological system, but their skills are sharpened when they acquire blessings from Allah SWT, as a result of implementing Abuya’s system of taqwa.
Abuya was once known as a manufacturer of Islamic halal food such as vermicelli, chili sauce, soya sauce and bean-curd. Of course Abuya did not produce all these with his own hands; but they were produced by his followers under his guidance and supervision. Abuya is now re-establishing his production plants which were once forcibly closed down.
Abuya talks about the great future of Malays. No Malay leader has ever come about with such an optimistic vision. He says that Malays will become like Arabs during their supremacy. They will become an empire to replace the declining West. Malays will defeat the Americans and Jews, dominate the Arab nations, conquer Palestine and regain Al Aqsa Mosque. Malays will also be the caretakers of the Haramayn.
Abuya impoverishes his family and his personal self to enrich his congregation. But they still live comfortable lives on the prosperity of Allah SWT. Allah will provide everything that is needed, material or otherwise, as long as one is willing to make correct oneself. People say that Abuya is wealthy. Yes, but with an unprecedented kind of wealth. The congregation is rich, but its members are poor. Such a state of affairs is intended to ensure that His servants succeed in this world and also gain salvation in the Hereafter.
Abuya possesses a character which accepts both trials and bounties with a neutral disposition. They do not affect him whatsoever, for both are from Allah. Such attitude goes to prove that Abuya possesses noble traits that are unequalled by anyone.
Abuya prays for his enemies. He treats those who hurt him with kindness. He endeavours to bring everyone to salvation, friends and foes alike.
Abuya will not attack anyone in his lectures. His words are to bring people to repentance and penitence. No matter how bad is one of his audience, one will not be degraded in Abuya’s session. Everyone is given the chance to be taught, guided and loved. Abuya is therefore respected even by his enemies.
Abuya neither answers libelous allegations nor does he attack his slanderer. He overcomes such attacks correcting himself, for Allah will then protect him, as has always happened.
Abuya neither pampers his children nor lets them live in luxury. “Both will only spoil them”, says Abuya. Thus, his children live like any other poor children or orphans do, not even in their father’s house, but in hostels. They are given spiritual enrichment instead to help them reach Allah SWT. Allah is All that one needs to survive in this world.
Abuya’s schools and training centres produce youths who gain both the world and the Hereafter. They read the Quran, perform the prayers, and observe various chants and other acts of worship ardently, while they simultaneously undergo skills training. They graduate from these institutions to become God-fearing entrepreneurs.
Abuya manages to revive barren plots of land at a time when Malays no longer know how cultivate them. Abuya’s students, as a result of having been given God and taqwa as their capital and despite refusing any loans, have restored long-abandoned agricultural activities on such lands.
Abuya also revives abandoned fish ponds, shut down by loss-making Malay enterprises. Abuya has proven that with taqwa, Malays can re-establish moribund enterprises without anyone’s help. Such an achievement has taken official agricultural agencies in Malaysia by surprise.
Abuya also revives neglected livestock farms and slaughterhouses. Abuya’s education system truly proves that it can recuperate the Malay spirit of industry. Despite forsaking money as capital, Abuya’s projects develop. Money will come, even from unknown and unexpected sources, when the project undertaker has faith and taqwa in Allah. Allah will provide them with the necessary. This has always been Abuya’s policy, and it has now been proven by Abuya’s ownership of herds of goats, cattle and buffalos, reared on the sites of the abandoned projects. Abuya’s followers, due to their relentless effort in cleansing their hearts and enriching their souls, become naturally apt in such activities, without having to take up any courses. In fact, other people come to learn from them.
Abuya is remarkably patient and humble. He is willing to teach and care for his errant students for as long as it takes. He is not hasty in prescribing punishments. But after a certain period, Abuya can be very firm in punishing them (to make them realize their mistakes and wrongdoings).
Abuya knows and adores Allah dearly. His whole life is devoted to Him, his Supreme Love. His words, writings and actions regarding Allah SWT go very deep, far beyond the normal faculties of humankind. Among his words are:
“We both love one another
Let it be everlasting, O Allah”.
Abuya also says:
“How can I ever forget Thee, O Allah”.
He asks his followers to travel the whole world to promote Allah SWT.
Abuya never gets himself into debt, and discourages his followers from owing money to anybody. Those who fail to clear their debts are regarded as considered failures. Clearing debts, according to Abuya, is by spiritually correcting oneself.
Abuya treats his ailments as atonement for his sins. Sickness is a sign of God’s love and care. Hence Abuya remains calm despite having to endure severe pain. Amidst his ailing condition, he continues to write and carry out tasks in the cause of the struggle.
Abuya often solves crises among spouses and household members, within parties or congregations, during functions involving different political groups such as Keadilan, UMNO, PAS and DAP. In Abuya’s presence, they make peace with each other, albeit a short-lived one. Together, they listen to Abuya’s views and opinions on various subjects.
Abuya had received visits by prominent foreign figures such as Gus Dur and several military generals from Indonesia, representatives from Thailand’s royal palace, and ministers from Jordan. Other guests are from among politicians, government officers, corporate figures, Islamic bodies, singers, actors and actresses, writers, non-Muslim figures and others.
Abuya is sought out by people from all walks of life, both local and foreign. Abuya continuously receives guests even whilst under ISA detention. They come from the Middle East, Europe, Australia, United States, China, the Philippines, Singapore, Indonesia, Uzbekistan, India, Pakistan, Brunei and Malaysia itself.
Abuya has converted many non-believers into Islam. Starting from his da’wah in Sabah and Sarawak, he continued the mission to Thailand, China, the Philippines and Uzbekistan.
Abuya’s family becomes the basis and model family of his struggle, when his wives and children become important figures in his congregation. This seldom occurs to Islamic leaders.
Abuya could competently sing Islamic nasyeeds (songs) with his mellow and husky voice. He was once a recognized public reader of the Quran. Small wonder that his children inherit his appealing voice.
Abuya has saved a bus company, Regal Travel, from bankruptcy. Regal Travel is now owned by Rufaqa’ Corporation.
Abuya has developed his centre of activities from the level of a sub-standard settlement at Sungai Penchala, to that of a modern township. Celebration Mall, as it is now known, hosts Abuya’s economic and education complex. It is located in Bandar Country Homes, a new town in Selangor. This has been the aftermath of the government’s banning and dissolution of Darul Arqam in 1994. The ISA was punitively applied against Abuya, but it instead gave his congregation a stronger reputation.
Abuya is incessantly attacked by all kinds of black magic from all angles. His family and followers endures the same assault. The magic should have rendered his followers dead, insane, paralyzed and idiotic. But, masya Allah, his followers have not been adversely affected by the black magic.
Abuya has no private house. But his congregation’s guest houses, scattered all over the country, are prepared for his use anytime. To move around at a distance, Abuya boards on first-class flights.
Abuya has followers whose loyalty and obedience are no less than that of a child to his or her parents. Envious quarters have thus accused him of negatively encouraging a personality cult which borders on fanaticism. The accusers know well that a leader is successful when he can make himself the father and mother of his followers, such that they can depend on and seek protection from him.
Abuya was tested by God some of his former followers became his opponents and even rivals. They wished to set up an alternative congregation that would be better than Abuya’s, but without avail. In fact, they have been humiliated, having to undergo miserable lives with endless problems.
Abuya now has more than 700 business outlets. His followers have set up multifarious projects under his name all over the world. Abuya is not able to visit all of them but they are run well. His followers handle these projects responsibly and honestly; sustaining, protecting and expanding them from time to time, as a token to repay Abuya’s deeds in leading and guiding them to eternal salvation.
Abuya has six eminent Muslim ulama in the world as his fervent supporters.
Abuya has attracted the attention of researchers to write theses on the recipes and formulae of Abuya’s struggle. Abuya’s struggle’s is unique in gaining the world’s attention. Abuya-related affairs are discussed everywhere.
Abuya is rightfully a mujaddid (centennial Islamic reformer), given his extraordinary achievements. Many people acknowledge that Abuya is the mujaddid for this century. Despite efforts being made to deny this, the claim sustains far and wide.
Abuya is the Fata at Tamimi (man from the tribe of Tamim). The main criterion qualifying him for this title is his success in promoting Imam al-Mahdi’s name to the forefront of the Islamic agenda.
Abuya is also the Sohibuz Zaman (Master of the Epoch), because it appears that this era, especially in Malaysia, has been re-patterned by Abuya’s miraculous touch. The world is changing according to Abuya’s design!
Allah endows Abuya with an unseen ‘power’, by which all the miracles take effect. Karamah (miracles) occurred at the hands of godly figures by virtue of such ‘power’. Whoever prays to Allah in the name of this power, by Allah’s will, will also be granted this immense strength.
Today, when all other leaders in Malaysia are being forgotten, Abuya and his congregation are gaining special attention from local and foreign observers, from among both ordinary citizens and national statesmen.
His evident leadership capabilities qualify him to be called a mujaddid (centennial Islamic reformer), such that he is envied by many other Islamic leaders. His ability to promote Imam al-Mahdi qualifies him to be called Al Fata at Tamimi, because according to hadiths, the person with the greatest knowledge of Imam al-Mahdi is the true Al Fata at Tamimi. One who promotes Imam al-Mahdi but has little knowledge and information about him cannot possibly be the real Al Fata at Tamimi. Subsequently, when the changes in the direction of the futuristic news conveyed by him, raises the feasibility of his being conferred the title Sohibuz Zaman (Master of the Epoch). He emerges as the King of the Hereafter - the most miraculous of God’s creations of his time.
Below are listed down one hundred miraculous attributes of him that I have identified. All these stem out from the intuition that Allah has endowed him with. His intuitive thoughts are his greatest miracle - the basis upon which he becomes what he is today. Abuya says, every mujaddid is monitored by the Prophet Muhammad (PBUH) since his conception in his mother’s womb. Al Fata at Tamimi ranks the highest of all mujaddids and is closest to the Messenger of Allah. Apart from this, his special attributes are:
Abuya is an exemplary husband and father in a polygamous marriage.
Abuya is a model father and grandfather.
Abuya is a teacher and lecturer with vast knowledge in Sufism and pragmatic Islamic struggle.
Abuya is a prolific writer of books, poems and adages.
Abuya has produced followers disciplined enough to simultaneously become devoted worshippers and upholders of progress in the world and the Hereafter.
Abuya returns all transgressors to the path of Allah.
Abuya is the initiator of an Islamic congregation of international stature.
Abuya is the first Malay to pioneer the setting-up of Islamic businesses without relying on bank loans.
Abuya is an effective Islamic da’wah worker whose approach stresses love and care, at the time when many others exploit militancy and politics in their fight for Islam.
Abuya is a counsel-educator who has saved many broken families.
Abuya elevates Muslim women to strive for and practice Islam without transgressing the laws of Islam and the rules of modesty and female chastity.
Abuya educates wives to obey their husbands, and respect them as heads of families.
Abuya has transformed the Malays into performers of the daily prayers in the early hours of the designated prayer time.
Abuya is the main figure responsible for popularizing the culture of covering the awrah (body parts which are forbidden from being publicly exposed) among Muslim women in Malaysia, Indonesia and Asia.
Abuya empowers his male followers with the capacity to wear headgear when they go out of their houses. In Islam, it is a transgression for men not to cover their heads outside.
Abuya constantly puts on the turban and rida’ (a shawl placed over the shoulder) and sports a beard.
Abuya introduces Islamic entertainment which, instead of distracting attention, actually inspires awareness of God.
Abuya revives the belief in the Day of Judgment and the Field of Mahsyar, such that humans prepare themselves for the Day.
Abuya revives the constant performance of congregational prayers.
Abuya inculcates a cooperative lifestyle, the feeling of togetherness, the spirit of mutual help and camaraderie among members of his congregation.
Abuya convinces uncertain and sceptical Muslims about Imam al-Mahdi. Some may have heard about Imam al-Mahdi during their childhood, but they had forgotten about him or become confused.
Abuya instils the feeling of remorse (over their wrongdoings) among his followers.
Abuya teaches people to fear and love God.
Abuya implants in his followers persistent repentance, even after they have performed prayers or other acts of worship.
Abuya teaches humility to his followers, who are thereby willing to forgive and apologize to others.
Abuya teaches his followers to always pray for one another.
Abuya teaches polygamous wives to be patient, tolerant and caring among each other.
Abuya produces those who strive to set up shops and projects without borrowing money, but instead depend on taqwa towards God as capital.
Abuya promotes new words into the world of Islamic struggle such as mahmudah (good traits), mazmumah (evil traits), mujahadah (overcoming evil traits), istiqamah (constancy), jama’ah (congregation), wirid (religious chants); and also new concepts such as the atonement of sins, correction of oneself, promotion of God as the capital, Zikir Agung (the Supreme Remembrance), kuat jiwa (strong-hearted), leader with characters of a Messenger and a prophet, the promised struggle and others.
Abuya brings his children and his followers’ children into the realm of Islamic struggle, Islamic practices and God-consciousness from their early years. Many Muslim activists fail to bring along their wives and children in their struggle.
Abuya revives the system of restrictive communication between the genders. They do interact with each other, but in a controlled and safe manner.
Abuya creates a group of entertainers in his congregation, comprised of artistes, actors, dancers, film and theatre directors, camera and PA system experts, musicians and other crews, but their lifestyle adheres to the laws of Islam.
Abuya trains his followers to be constant observers of night vigil – praying and lamenting over their sins and evil traits such as envy, bad temper, arrogance, stinginess and others.
Abuya instills patriotism and total submission (to Allah) into the hearts of his followers so as to ensure that the pursuit of the struggle is based purely on the Islamic cause, not the Malay cause.
Abuya successfully frees his followers’ spirit from being money-orientated in life, by instilling total faith in God, the Most Providing.
Abuya produces students for whom their eternal lives the Hereafter are a priority over the mortal world.
Abuya successfully converts his female followers from fearing polygamy to accepting it. In fact, all his daughters practice polygamy.
Abuya teaches his children from various wives to be loving among themselves, and respectful towards their stepmothers.
Abuya convinces his Malay-majority followers that living independently is better and more honourable than being wage earners.
Abuya revives those who have neglected their religion to become devout practitioners of the religion.
Abuya purifies Islam from all secular concepts, returning it into a wholly God-oriented conviction.
Abuya cleanses from the hearts of his followers the belief that practicing Islam is better without adopting any school of thought (as taught by the Wahhabi sect). He fills them with denomination-based teachings, thus re-activating their hearts. Wahhabi teachings had wiped out the souls of Islam and its theology.
Abuya protects his followers from the Shiite influence. Abuya defends the Prophet Muhammad (PBUH) and his family and companions in front of his followers. They are raised to the loftiest position and revered in the minds and hearts of his followers. Abuya wipes out any prejudices against them.
Abuya says that Allah cannot be forgotten even for an instant. Abuya practices such God-consciousness and trains his students likewise.
Abuya teaches that the daily prayers are the greatest act of worship capable of building noble attributes. He guides them spiritually so they can understand their prayers and perform them in total devotion. Many of his followers have changed from their previously negative characters.
Abuya introduces the Supreme Zikr (chants) capable of generating the Ikhwan and Asoib ethnic categories. Abuya gives courses to his followers in its theory, practice and intensive training, including in them various kinds of assignments so as to elevate his mostly Malay followers from sluggish into striving and devoted Malays, with the help of Allah SWT. These new Malays, says Abuya, are capable of salvaging the world, balancing the world and the Hereafter, and saving the Al-Aqsa Mosque.
Abuya transforms bad-mannered children into kids who help, respect and serve their parents.
Abuya changes ill-tempered mothers into mothers who are patient of and loving towards their hopeful children.
Abuya rescues wild teenagers gripped in smoking, girlfriends, amoral dressing, rudeness towards teachers and parents, drug abuse, alcohol and all other damaging and devilish practices; by inculcating faith in God in their hearts.
Abuya rectifies the distorted system of belief and emotion among humans. The way they think, believe and feel have gone astray, whereby they see pleasures and find false happiness in worldly pleasures. Hence Abuya corrects their spiritual vision so that they see that Allah is everything and living for Allah is happiness. After practicing his system, people discover its veracity.
Abuya has almost 1000 motivators of various levels – children, teenagers and adults – to relate his mind and thoughts to the whole world.
Abuya has many grandchildren, just too many for him to remember all their names, but oddly, all of them love and respect him dearly. This is because Abuya teaches from his intellect and soul. He seeks Allah’s help to bond their hearts together. Thus, it is the power of Allah that sparks love and reverence towards their grandfather.
Abuya divides humankind into two groups; ‘people of the intellect’ and ‘people of the soul’. Philosophers are the leaders of the former group. The prophets and Messengers of God are leaders of the latter group. Abuya strives to bring people into the second group, because according to him, ‘people of the intellect’ are not guaranteed salvation in the Hereafter.
Abuya is an example of a ‘person of soul’. His soul is very active, especially when his body is down with physical ailments, or is in detention (under restriction order). Evidence that his soul is active under such conditions can be seen in the results of his struggle. When he was overseas and could not return to Malaysia to meet his followers, his congregation nevertheless continued to expand. After he was detained (under the ISA) and his congregation banned, his followers eventually came together again and revived the congregation (only under a different name). It was during his severe illness that his congregation gained widespread popularity.
Abuya is an ardent devotee, as is visible in his consistent observance of prayers, always performed promptly on time and in congregation throughout his entire life. Night vigil prayers are also avidly observed.
Abuya is a truly God-fearing ulama. His has the exceptional bravery to renounce all other secular systems of life, in the political, social, economic, artistic and cultural, medical, administration and educational fields, and to replace them with his own Islamic systems as developed in his congregation. In doing so, he has to face the government’s anger. But Abuya is willing to risk anything for the sake of protecting Allah’s rights and avoiding His wrath.
Abuya is greatly opposed by the official ulama, for he never sees eye to eye with them. They accuse him of being devious, devilish, ignorant, etc., but miraculously, Abuya’s influence magnifies and his struggle becomes more acceptable both locally and abroad.
Abuya has a golden tongue. His struggle is blessed. His words are easily followed by others. His actions are easily acceptable. Hence he is respected by friends and foes alike. Obstacles are safely overcome. The secret is that Abuya relies more on spiritual strength in all his undertakings, not only on his mental and physical faculties, thus opening the avenue for Allah’s and His unseen forces’ assistance. So he wins over people’s minds, physique and hearts.
Abuya makes his followers maintain feelings of insecurity, uncertainty and helplessness, though they may have given everything in their efforts and sacrifice. Only Allah is secure, certain and able.
Abuya succeeds in producing those who constantly lamenting for their fate in the Hereafter, especially after performing their prayers.
Abuya produces doctors from among his followers who are capable of treating common and rare ailments that cannot be treated by ordinary doctors.
Abuya produces successful entrepreneurs from among his followers, who are at par with corporate figures bred in the secular system.
Even during ill health, Abuya can attain many new achievements for himself and his struggle. He can read a person more accurately with intuition. His knowledge and ideas become more refined. His strategies become more global, making his enemies regret in vain. He also gains more followers of various ranks, while the authorities become more pliable.
From his educational system, Abuya produces popular authors, script writers, composers, novelists and journalists, acknowledged both locally and abroad. They become producers, publishers and dealers of various printed media products. These are in turn translated into various national languages, all carrying the message of Allah.
Abuya also has studios with all their audio, video and multi-media equipments that produce various electronic products to help convey his message to the whole world. All of those involved in this sector are purely taught and trained by Abuya. While their expertise is originally derived from the conventional technological system, but their skills are sharpened when they acquire blessings from Allah SWT, as a result of implementing Abuya’s system of taqwa.
Abuya was once known as a manufacturer of Islamic halal food such as vermicelli, chili sauce, soya sauce and bean-curd. Of course Abuya did not produce all these with his own hands; but they were produced by his followers under his guidance and supervision. Abuya is now re-establishing his production plants which were once forcibly closed down.
Abuya talks about the great future of Malays. No Malay leader has ever come about with such an optimistic vision. He says that Malays will become like Arabs during their supremacy. They will become an empire to replace the declining West. Malays will defeat the Americans and Jews, dominate the Arab nations, conquer Palestine and regain Al Aqsa Mosque. Malays will also be the caretakers of the Haramayn.
Abuya impoverishes his family and his personal self to enrich his congregation. But they still live comfortable lives on the prosperity of Allah SWT. Allah will provide everything that is needed, material or otherwise, as long as one is willing to make correct oneself. People say that Abuya is wealthy. Yes, but with an unprecedented kind of wealth. The congregation is rich, but its members are poor. Such a state of affairs is intended to ensure that His servants succeed in this world and also gain salvation in the Hereafter.
Abuya possesses a character which accepts both trials and bounties with a neutral disposition. They do not affect him whatsoever, for both are from Allah. Such attitude goes to prove that Abuya possesses noble traits that are unequalled by anyone.
Abuya prays for his enemies. He treats those who hurt him with kindness. He endeavours to bring everyone to salvation, friends and foes alike.
Abuya will not attack anyone in his lectures. His words are to bring people to repentance and penitence. No matter how bad is one of his audience, one will not be degraded in Abuya’s session. Everyone is given the chance to be taught, guided and loved. Abuya is therefore respected even by his enemies.
Abuya neither answers libelous allegations nor does he attack his slanderer. He overcomes such attacks correcting himself, for Allah will then protect him, as has always happened.
Abuya neither pampers his children nor lets them live in luxury. “Both will only spoil them”, says Abuya. Thus, his children live like any other poor children or orphans do, not even in their father’s house, but in hostels. They are given spiritual enrichment instead to help them reach Allah SWT. Allah is All that one needs to survive in this world.
Abuya’s schools and training centres produce youths who gain both the world and the Hereafter. They read the Quran, perform the prayers, and observe various chants and other acts of worship ardently, while they simultaneously undergo skills training. They graduate from these institutions to become God-fearing entrepreneurs.
Abuya manages to revive barren plots of land at a time when Malays no longer know how cultivate them. Abuya’s students, as a result of having been given God and taqwa as their capital and despite refusing any loans, have restored long-abandoned agricultural activities on such lands.
Abuya also revives abandoned fish ponds, shut down by loss-making Malay enterprises. Abuya has proven that with taqwa, Malays can re-establish moribund enterprises without anyone’s help. Such an achievement has taken official agricultural agencies in Malaysia by surprise.
Abuya also revives neglected livestock farms and slaughterhouses. Abuya’s education system truly proves that it can recuperate the Malay spirit of industry. Despite forsaking money as capital, Abuya’s projects develop. Money will come, even from unknown and unexpected sources, when the project undertaker has faith and taqwa in Allah. Allah will provide them with the necessary. This has always been Abuya’s policy, and it has now been proven by Abuya’s ownership of herds of goats, cattle and buffalos, reared on the sites of the abandoned projects. Abuya’s followers, due to their relentless effort in cleansing their hearts and enriching their souls, become naturally apt in such activities, without having to take up any courses. In fact, other people come to learn from them.
Abuya is remarkably patient and humble. He is willing to teach and care for his errant students for as long as it takes. He is not hasty in prescribing punishments. But after a certain period, Abuya can be very firm in punishing them (to make them realize their mistakes and wrongdoings).
Abuya knows and adores Allah dearly. His whole life is devoted to Him, his Supreme Love. His words, writings and actions regarding Allah SWT go very deep, far beyond the normal faculties of humankind. Among his words are:
“We both love one another
Let it be everlasting, O Allah”.
Abuya also says:
“How can I ever forget Thee, O Allah”.
He asks his followers to travel the whole world to promote Allah SWT.
Abuya never gets himself into debt, and discourages his followers from owing money to anybody. Those who fail to clear their debts are regarded as considered failures. Clearing debts, according to Abuya, is by spiritually correcting oneself.
Abuya treats his ailments as atonement for his sins. Sickness is a sign of God’s love and care. Hence Abuya remains calm despite having to endure severe pain. Amidst his ailing condition, he continues to write and carry out tasks in the cause of the struggle.
Abuya often solves crises among spouses and household members, within parties or congregations, during functions involving different political groups such as Keadilan, UMNO, PAS and DAP. In Abuya’s presence, they make peace with each other, albeit a short-lived one. Together, they listen to Abuya’s views and opinions on various subjects.
Abuya had received visits by prominent foreign figures such as Gus Dur and several military generals from Indonesia, representatives from Thailand’s royal palace, and ministers from Jordan. Other guests are from among politicians, government officers, corporate figures, Islamic bodies, singers, actors and actresses, writers, non-Muslim figures and others.
Abuya is sought out by people from all walks of life, both local and foreign. Abuya continuously receives guests even whilst under ISA detention. They come from the Middle East, Europe, Australia, United States, China, the Philippines, Singapore, Indonesia, Uzbekistan, India, Pakistan, Brunei and Malaysia itself.
Abuya has converted many non-believers into Islam. Starting from his da’wah in Sabah and Sarawak, he continued the mission to Thailand, China, the Philippines and Uzbekistan.
Abuya’s family becomes the basis and model family of his struggle, when his wives and children become important figures in his congregation. This seldom occurs to Islamic leaders.
Abuya could competently sing Islamic nasyeeds (songs) with his mellow and husky voice. He was once a recognized public reader of the Quran. Small wonder that his children inherit his appealing voice.
Abuya has saved a bus company, Regal Travel, from bankruptcy. Regal Travel is now owned by Rufaqa’ Corporation.
Abuya has developed his centre of activities from the level of a sub-standard settlement at Sungai Penchala, to that of a modern township. Celebration Mall, as it is now known, hosts Abuya’s economic and education complex. It is located in Bandar Country Homes, a new town in Selangor. This has been the aftermath of the government’s banning and dissolution of Darul Arqam in 1994. The ISA was punitively applied against Abuya, but it instead gave his congregation a stronger reputation.
Abuya is incessantly attacked by all kinds of black magic from all angles. His family and followers endures the same assault. The magic should have rendered his followers dead, insane, paralyzed and idiotic. But, masya Allah, his followers have not been adversely affected by the black magic.
Abuya has no private house. But his congregation’s guest houses, scattered all over the country, are prepared for his use anytime. To move around at a distance, Abuya boards on first-class flights.
Abuya has followers whose loyalty and obedience are no less than that of a child to his or her parents. Envious quarters have thus accused him of negatively encouraging a personality cult which borders on fanaticism. The accusers know well that a leader is successful when he can make himself the father and mother of his followers, such that they can depend on and seek protection from him.
Abuya was tested by God some of his former followers became his opponents and even rivals. They wished to set up an alternative congregation that would be better than Abuya’s, but without avail. In fact, they have been humiliated, having to undergo miserable lives with endless problems.
Abuya now has more than 700 business outlets. His followers have set up multifarious projects under his name all over the world. Abuya is not able to visit all of them but they are run well. His followers handle these projects responsibly and honestly; sustaining, protecting and expanding them from time to time, as a token to repay Abuya’s deeds in leading and guiding them to eternal salvation.
Abuya has six eminent Muslim ulama in the world as his fervent supporters.
Abuya has attracted the attention of researchers to write theses on the recipes and formulae of Abuya’s struggle. Abuya’s struggle’s is unique in gaining the world’s attention. Abuya-related affairs are discussed everywhere.
Abuya is rightfully a mujaddid (centennial Islamic reformer), given his extraordinary achievements. Many people acknowledge that Abuya is the mujaddid for this century. Despite efforts being made to deny this, the claim sustains far and wide.
Abuya is the Fata at Tamimi (man from the tribe of Tamim). The main criterion qualifying him for this title is his success in promoting Imam al-Mahdi’s name to the forefront of the Islamic agenda.
Abuya is also the Sohibuz Zaman (Master of the Epoch), because it appears that this era, especially in Malaysia, has been re-patterned by Abuya’s miraculous touch. The world is changing according to Abuya’s design!
Allah endows Abuya with an unseen ‘power’, by which all the miracles take effect. Karamah (miracles) occurred at the hands of godly figures by virtue of such ‘power’. Whoever prays to Allah in the name of this power, by Allah’s will, will also be granted this immense strength.
IMAM AL-MAHDI
If we profoundly investigate the hadiths on Imam al-Mahdi, added by intuitive understanding conferred by Allah, we will be able to conclude as follows. Says Abuya, he has researched into the question of Allah’s promises near the end of time, and particularly the subject of Imam al-Mahdi, for over 50 years. Since many of these hadiths have the trait of ‘secret codes’ which Allah and His Messenger themselves had codified, in order to decipher them, one has to necessarily be bestowed the understanding intuitively by Allah and His Messenger. Abuya adds, since the the resurgence of Islam is carried out by Imam al-Mahdi himself, assisted by the Prince of Bani Tamim, they are the one to have been conferred with the intuition to understand the whole package of hadiths about the end of time. Apart from them, nobody, not even the knowledgable ulama and Jewish scholars, are sure of the exact form or format of the resurgence. The literal meanings of the hadiths are just too vague.
According to Abuya, Allah has granted him the understanding about the concept, technique and direction of the struggle near the end of time, from its beginning to the end. This understanding has been tested action-wise, and has proven fruitful. The outcome until now convinces Abuya that the understanding, acquired from time to time, is indeed veritable.
The following is what Abuya understands about Imam al-Mahdi and his struggle, referring to hadiths about the end of time and intuition acquired from time to time, for the past 40 years:
1. Imam al-Mahdi is a man who is presently alive and in occultation, by the will of Allah.
2. He will manifest himself in the material world at the time when Allah wills that the destined resurgence of Islam is to take place.
3. On the Friday of the month of the Hajj pilgrimage that he appears, blood stream out from the nostrils of the preacher delivering the Friday sermon at the Al-Haram mosque in Mecca, due to an extremely hot climate. He retires and is substituted by the second preacher. But the same bleeding transpires, so the third preacher replaces him. Yet he experiences similar bleeding. Altogether 6 preachers replace one another to no avail. Since blood is considered as filth which has to be ritually purified, their sermons are null and void. The seventh preacher rises to the pulpit, this time successfully, without any bleeding. He continues to head the Friday prayers in Mecca. He is the Imam al-Mahdi, on his first task in the material world after being in occultation for 80 years. This event resembles the advent of the Prophet Jesus (PBUH) during fajr time in the Umawi Mosque in Damascus, Syria.
4. Imam al-Mahdi name is Muhammad bin Abdullah, his mother is Aminah, he is of Bani Hasyim pedigree from the Arab Quraisy clan, and he is an ahl al-bayt (member of the household of the Messenger of Allah (PBUH)).
5. Imam al-Mahdi will manifest himself soon, after an Islamic state takes place in Malaysia in 3 to 4 years time.
6. From Mecca, he will advance to Malaysia to receive the reins of power from the Prince of Bani Tamim. This takes place after 6 months of his appearance at the pulpit of the Al-Haram mosque in Mecca.
7. During the 6 months, Imam al-Mahdi does not proclaim himself. He only meets his viziers and organizes strategies to prepare for the official proclamation. Muslims who are aware of his presence, albeit without any declaration, will undertake the oath of loyalty to him. Imam al-Mahdi requires them to first swear the oath of loyalty to the Prince of Bani Tamim, then enroll for the course on the knowledge of the Ikhwan and Asoibs in Malaysia. Most who undertake this pre-requisite are the genuine tariqah syeikhs and their followers. Most of them are Middle Easterners, but they come from all over the world in droves to Malaysia.
8. The programme of transfer of power takes place in just one night, for the groundwork had been laid by the Prince of Bani Tamim for the past 40 years. Imam al-Mahdi had then led the work from behind the curtain.
9. With state political power, a caliphate system of administration and global influence, Imam al-Mahdi begins the operation of fighting the United States of America (Sufyanis). He will triumph and rule the world.
10. Imam al-Mahdi reigns over the world for 40 years. When the Antichrist (Al-Masih al-Dajjal) appears, the Prophet Jesus descends to kill him. Prophet Jesus will authenticate Imam al-Mahdi, in the aftermath of which denizens of the world become followers of Imam al-Mahdi.
Today the world has acquired the characteristics of the world prior to the birth of the Prophet Muhammad (PBUH). This is the big portent of Imam al-Mahdi’s imminent advent. The world has lost its cause. A God-sent saviour has become a necessity. For that purpose, says Abuya, with His Might, God will soon transform Malaysia into an Islamic state. For Imam al-Mahdi’s arrival and role will be based on an authority and system which supports him. If he comes without support, who will greet him on his arrival? Who will authenticate him? He will become like a banished Osama bin Laden. Thus a pre-requisite for Imam al-Mahdi’s arrival is a supportive Islamic state whose political authority is vested in him. With that power, he struggles further and conquers the world. Then the Prophet Jesus descends. With power at his disposal, Imam al-Mahdi will greet Prophet Jesus and proclaim to the world, “This is Prophet Jesus.”
Only then will the world accept them.
Abuya says, if Imam al-Mahdi and the Prophet Jesus come without anyone greeting them, the world will doubt their authenticity. Bush will capture them. They go on to live like Osama bin Laden.
Malaysians, both Muslim and non-Muslim, need not be afraid of this news. Imam al-Mahdi is a saviour for all. Remember that when the Messenger of Allah came to Medina, Medinans gained from previously. Likewise, in Mecca, when the Messenger of Allah returned, conditions improved from previous times. In actual fact, surrounding countries welcomed the visits of the Companions to their countries. There were only slight obstacles to be overcome in order to enter, coming from envious, power-crazy and self-seeking authorities. The people actually longed for a saviour and welcomed the emissaries of the Messenger of Allah to their countries.
Enemies of Islam have twisted history, depicting the Messenger of Allah as a war terrorist. God willing, in Malaysia, Allah, the Messenger of Allah and Imam al-Mahdi will solve all problems through their representative, the Prince of Bani Tamim. Malaysia will really become a peaceful and prosperous country worthy of the forgiveness of Allah. Malaysia will become a country that strives for love and care. Thailand will support Malaysia. Singaporeans will leave their country to share Malaysia’s love and care. Brunei will outrightly join Malaysia, like Sabah dan Sarawak. Indonesia will also be supportive, other Muslim countries will acknowledge Malaysia, especially countries whose leader traces his descent to the Messenger of Allah.
God willing, the western empire’s destruction will ensue, and the world’s attention will be re-directed to the east, Malaysia in particular. Putrajaya will become the world’s administrative and political centre, replacing New York. The Haramayn in Mecca will become the world’s centre of worship.
Easterners in general and Malays in particular will become a global empire. They will control the Al-Aqsa Mosque once Palestine has been seized from the Jews. Malays will become like Arabs in their glorious days, scattering around the whole world in their mission of spreading Islam together with the Prince of Bani Tamim and Imam al-Mahdi. Most would not die in their own homeland as they have settled themselves everywhere as the rulers of nations and countries around the world.
Do not deny these news first. Just wait and see! As long as Abuya is alive, you have to be patient for him to prove it because up till now, he is relevant to what is being pursued and what still has potential to happen. The world’s environment and character, and of Malaysia in particular, give rise to the possibility that such a scenario can take place anytime with Allah’s Might, miraculously (via karamah or mu’jizah of the Messenger of Allah). Abuya says, let us think this way:
Say that one week before the recent coup de’tat in Thailand, somebody informed us, “A week from now there will be a coup in an Asian country led by a Muslim military leader. Guess, which country is that?” We will surely answer, “Indonesia.” Thailand would heve seemed an impossible choice as it is a Buddhist country. Thus is Allah’s Might, that the most illogical thing can take place. That is just an example. God has effected many other examples in Asia of illogical events happening. Allah intend to prepare our minds to receive news of the future, so that we may get ready and be well-prepared.
At the time that Allah and His Messenger effected the first rise of Islam, the Companions and the Arab nation were foretold of future events. For instance, through the Messenger of Allah, the Islamic conquest of Rome, Persia, Syria, Constantinople (Istanbul), Egypt and China had been presaged. At the time the information was delivered, all seemed to be an impossibility. But the Companions unwaveringly endeavoured to realize them as they were too convinced in the Messenger of Allah. As a result, Christian states converted to Islam in large numbers at the hands of the Companions, as predicted.
Abuya earnestly believes that what is happening to him is a repeat of history. His role had been foretold. Not that he was fearless and shameless of making such a claim, but his heart pressed him to do so. May we not be prejudiced, but instead be optimistic with this fate or at least we just ‘wait and see’. Do not oppose it first, so that if it becomes reality, we will not regret for our whole life.
On the Imam al-Mahdi, his biographical sketch is as follows:
Sayidi Syeikh Muhammad bin Abdullah As Suhaimi was a great ulama. He is more well-known as Kiyai Agung (The Great Kiyai) since many of his students have become kiyais (religious teachers), and many kiyais were themselves his students. He was born in the village of Sudagaran in the district of Wonosobo, Java, in 1259 Hijra. When Syeikh As Suhaimi was in Arabia, he added the appellation ‘As Suhaimi’ to his original name.
According to his genealogy, Syeikh Suhaimi was a descendant of the Messenger of Allah (PBUH). After his marriage, he settled in the village of Kali Beber, Garung district, Wonosobo. Not long after marrying Nyai Qaniah, Syeikh Suhaimi left alone to pursue his religious education in pondok Sulu Tiang in Luwanuh district. Soon he moved to Pondok Termas in Pacitan district. The 2 shools were famous for their large number of students, especially Pondok Termas. It has been said that most big ulama in Java had studies and learned there. Sayidi had mastered the knowledge of the 4 Sunni sects of jurisprudence.
According to Abuya, Allah has granted him the understanding about the concept, technique and direction of the struggle near the end of time, from its beginning to the end. This understanding has been tested action-wise, and has proven fruitful. The outcome until now convinces Abuya that the understanding, acquired from time to time, is indeed veritable.
The following is what Abuya understands about Imam al-Mahdi and his struggle, referring to hadiths about the end of time and intuition acquired from time to time, for the past 40 years:
1. Imam al-Mahdi is a man who is presently alive and in occultation, by the will of Allah.
2. He will manifest himself in the material world at the time when Allah wills that the destined resurgence of Islam is to take place.
3. On the Friday of the month of the Hajj pilgrimage that he appears, blood stream out from the nostrils of the preacher delivering the Friday sermon at the Al-Haram mosque in Mecca, due to an extremely hot climate. He retires and is substituted by the second preacher. But the same bleeding transpires, so the third preacher replaces him. Yet he experiences similar bleeding. Altogether 6 preachers replace one another to no avail. Since blood is considered as filth which has to be ritually purified, their sermons are null and void. The seventh preacher rises to the pulpit, this time successfully, without any bleeding. He continues to head the Friday prayers in Mecca. He is the Imam al-Mahdi, on his first task in the material world after being in occultation for 80 years. This event resembles the advent of the Prophet Jesus (PBUH) during fajr time in the Umawi Mosque in Damascus, Syria.
4. Imam al-Mahdi name is Muhammad bin Abdullah, his mother is Aminah, he is of Bani Hasyim pedigree from the Arab Quraisy clan, and he is an ahl al-bayt (member of the household of the Messenger of Allah (PBUH)).
5. Imam al-Mahdi will manifest himself soon, after an Islamic state takes place in Malaysia in 3 to 4 years time.
6. From Mecca, he will advance to Malaysia to receive the reins of power from the Prince of Bani Tamim. This takes place after 6 months of his appearance at the pulpit of the Al-Haram mosque in Mecca.
7. During the 6 months, Imam al-Mahdi does not proclaim himself. He only meets his viziers and organizes strategies to prepare for the official proclamation. Muslims who are aware of his presence, albeit without any declaration, will undertake the oath of loyalty to him. Imam al-Mahdi requires them to first swear the oath of loyalty to the Prince of Bani Tamim, then enroll for the course on the knowledge of the Ikhwan and Asoibs in Malaysia. Most who undertake this pre-requisite are the genuine tariqah syeikhs and their followers. Most of them are Middle Easterners, but they come from all over the world in droves to Malaysia.
8. The programme of transfer of power takes place in just one night, for the groundwork had been laid by the Prince of Bani Tamim for the past 40 years. Imam al-Mahdi had then led the work from behind the curtain.
9. With state political power, a caliphate system of administration and global influence, Imam al-Mahdi begins the operation of fighting the United States of America (Sufyanis). He will triumph and rule the world.
10. Imam al-Mahdi reigns over the world for 40 years. When the Antichrist (Al-Masih al-Dajjal) appears, the Prophet Jesus descends to kill him. Prophet Jesus will authenticate Imam al-Mahdi, in the aftermath of which denizens of the world become followers of Imam al-Mahdi.
Today the world has acquired the characteristics of the world prior to the birth of the Prophet Muhammad (PBUH). This is the big portent of Imam al-Mahdi’s imminent advent. The world has lost its cause. A God-sent saviour has become a necessity. For that purpose, says Abuya, with His Might, God will soon transform Malaysia into an Islamic state. For Imam al-Mahdi’s arrival and role will be based on an authority and system which supports him. If he comes without support, who will greet him on his arrival? Who will authenticate him? He will become like a banished Osama bin Laden. Thus a pre-requisite for Imam al-Mahdi’s arrival is a supportive Islamic state whose political authority is vested in him. With that power, he struggles further and conquers the world. Then the Prophet Jesus descends. With power at his disposal, Imam al-Mahdi will greet Prophet Jesus and proclaim to the world, “This is Prophet Jesus.”
Only then will the world accept them.
Abuya says, if Imam al-Mahdi and the Prophet Jesus come without anyone greeting them, the world will doubt their authenticity. Bush will capture them. They go on to live like Osama bin Laden.
Malaysians, both Muslim and non-Muslim, need not be afraid of this news. Imam al-Mahdi is a saviour for all. Remember that when the Messenger of Allah came to Medina, Medinans gained from previously. Likewise, in Mecca, when the Messenger of Allah returned, conditions improved from previous times. In actual fact, surrounding countries welcomed the visits of the Companions to their countries. There were only slight obstacles to be overcome in order to enter, coming from envious, power-crazy and self-seeking authorities. The people actually longed for a saviour and welcomed the emissaries of the Messenger of Allah to their countries.
Enemies of Islam have twisted history, depicting the Messenger of Allah as a war terrorist. God willing, in Malaysia, Allah, the Messenger of Allah and Imam al-Mahdi will solve all problems through their representative, the Prince of Bani Tamim. Malaysia will really become a peaceful and prosperous country worthy of the forgiveness of Allah. Malaysia will become a country that strives for love and care. Thailand will support Malaysia. Singaporeans will leave their country to share Malaysia’s love and care. Brunei will outrightly join Malaysia, like Sabah dan Sarawak. Indonesia will also be supportive, other Muslim countries will acknowledge Malaysia, especially countries whose leader traces his descent to the Messenger of Allah.
God willing, the western empire’s destruction will ensue, and the world’s attention will be re-directed to the east, Malaysia in particular. Putrajaya will become the world’s administrative and political centre, replacing New York. The Haramayn in Mecca will become the world’s centre of worship.
Easterners in general and Malays in particular will become a global empire. They will control the Al-Aqsa Mosque once Palestine has been seized from the Jews. Malays will become like Arabs in their glorious days, scattering around the whole world in their mission of spreading Islam together with the Prince of Bani Tamim and Imam al-Mahdi. Most would not die in their own homeland as they have settled themselves everywhere as the rulers of nations and countries around the world.
Do not deny these news first. Just wait and see! As long as Abuya is alive, you have to be patient for him to prove it because up till now, he is relevant to what is being pursued and what still has potential to happen. The world’s environment and character, and of Malaysia in particular, give rise to the possibility that such a scenario can take place anytime with Allah’s Might, miraculously (via karamah or mu’jizah of the Messenger of Allah). Abuya says, let us think this way:
Say that one week before the recent coup de’tat in Thailand, somebody informed us, “A week from now there will be a coup in an Asian country led by a Muslim military leader. Guess, which country is that?” We will surely answer, “Indonesia.” Thailand would heve seemed an impossible choice as it is a Buddhist country. Thus is Allah’s Might, that the most illogical thing can take place. That is just an example. God has effected many other examples in Asia of illogical events happening. Allah intend to prepare our minds to receive news of the future, so that we may get ready and be well-prepared.
At the time that Allah and His Messenger effected the first rise of Islam, the Companions and the Arab nation were foretold of future events. For instance, through the Messenger of Allah, the Islamic conquest of Rome, Persia, Syria, Constantinople (Istanbul), Egypt and China had been presaged. At the time the information was delivered, all seemed to be an impossibility. But the Companions unwaveringly endeavoured to realize them as they were too convinced in the Messenger of Allah. As a result, Christian states converted to Islam in large numbers at the hands of the Companions, as predicted.
Abuya earnestly believes that what is happening to him is a repeat of history. His role had been foretold. Not that he was fearless and shameless of making such a claim, but his heart pressed him to do so. May we not be prejudiced, but instead be optimistic with this fate or at least we just ‘wait and see’. Do not oppose it first, so that if it becomes reality, we will not regret for our whole life.
On the Imam al-Mahdi, his biographical sketch is as follows:
Sayidi Syeikh Muhammad bin Abdullah As Suhaimi was a great ulama. He is more well-known as Kiyai Agung (The Great Kiyai) since many of his students have become kiyais (religious teachers), and many kiyais were themselves his students. He was born in the village of Sudagaran in the district of Wonosobo, Java, in 1259 Hijra. When Syeikh As Suhaimi was in Arabia, he added the appellation ‘As Suhaimi’ to his original name.
According to his genealogy, Syeikh Suhaimi was a descendant of the Messenger of Allah (PBUH). After his marriage, he settled in the village of Kali Beber, Garung district, Wonosobo. Not long after marrying Nyai Qaniah, Syeikh Suhaimi left alone to pursue his religious education in pondok Sulu Tiang in Luwanuh district. Soon he moved to Pondok Termas in Pacitan district. The 2 shools were famous for their large number of students, especially Pondok Termas. It has been said that most big ulama in Java had studies and learned there. Sayidi had mastered the knowledge of the 4 Sunni sects of jurisprudence.
AURAD MUHAMMADIAH
Abuya Ashaari Muhammad cannot be separated from Aurad Muhammadiah. Separating them means divesting a physique of its spirit. What significance is left if that happens to the physique and the spirit?
Abuya remarks, “I leave it to people to say whatever they want to say as to why I have become like this. For my good self, who has felt and gone through the process, Aurad Muhammadiah is truly the sole factor which has made me in the present form. Of the many men who were born from Bani Tamim ancestry, none have been able to grasp the mantle of the Prince of Bani Tamim, as prophesized by the Messenger of Allah (PBUH), because they are not provided with the Aurad Muhammadiah.”
Such is the utmost importance of the role of Aurad Muhammadiah in Abuya’s life, as Abuya himself perceives.
Abuya continues, Islam revives in every era with an accompanying tariqah. Without spiritual activity, fighters for Islam will not possibly have the ‘power’ to execute the work of revival. When a particular programme for revival has been completed for a specific era, so does the role of the accompanying tariqah end. The specific tariqah functions only for its designated era of glory. For another era, at the hands of another figure of revival, a different tariqah will take over the role - one which is novel, able and suitable to the environment and needs of the new era.
For this era near the end of time, the Islamic resurgence is clearly promised, based on the many relevant hadiths which have foretold it. They lucidly state that the anointed figure in the resurgence is the Imam al-Mahdi, while the Prince of Bani Tamim has been chosen as its ‘sovereign of minds’ to initiate the foundation for the resurgence, on the instruction and under the surveillance of Imam al-Mahdi. When the foundation has been prepared, in the form of a Sunni Islamic state, Imam al-Mahdi will appear to take over the reins of power in one night. The preliminary work had been completed by the Prince of Bani Tamim. The struggle would then proceed to the global level.
So Abuya says, for the work of such magnitude, Allah and His Messenger supplies a very potent ‘power’ to the people involved. The ‘power’ is the Aurad Muhammadiah. Reciting it, Islamic workers near the end of time will be helped by Allah until they are capable of manifesting Islamic systems in life and overcoming a thousand and one obstacles placed in front of them by the enemies.
Abuya says further, only a striving practitioner of the Aurad Muhammadiah is fit to carry out Islamic work near the end of time. Practitioners of other tariqah, inherited from previous eras, are not strong enough to work for the cause of Islam near the end of time, for the time of their tariqahs has passed.
Aurad Muhammadiah is a special gift for Imam al-Mahdi. It has been practiced for the past 200 years, and passed on safely from one generation to another. Obstacles have been circumvented. Finally Aurad Muhammadiah reached the hands of Abuya, who has just continued the practice for 60 years. Since then, obstacles have yet again been outwitted, and now the ‘power’ of Aurad Muhammadiah has been proven.
Aurad Muhammadiah, I am truly unwilling to part with you. Your absence makes my life empty and incapable of being continued. My love for you has never receded. Although not around, you are still entrenched in my heart.
You endear me to the Messenger of Allah (PBUH), his family and all his Companions. With you, I am re-connected to remember the messengers, prophets, saints of Allah and all the righteous peoples. In the past, I never took notice of the community of the faithful, the Muslims – both still alive or who have passed away, all of whom are my brothers and sisters in Islam.
But Aurad Muhammadiah has revived such a spiritual and mental relationship, until I am motivated take responsibility to pray for them and offer the reward to them. By virtue of Aurad Muhammadiah, I now very much appreciate my long-forgotten parents with prayers and offers of recitation of the Aurad to them.
None of my many teachers has the capacity matching that of the Aurad Muhammadiah, that of believing in the existence of the Prince of Bani Tamim and Imam al-Mahdi, 2 figures promised by Allah and His Messenger to revive the glory of Islam globally near the end of time.
As Muslims, they should be yearning and hoping for the history to be repeated in their hands. Furthermore, present-day Muslims have almost lost everything. It is of utmost importance that the fulfillment of God’s promise is vied for, and preparations be made for the advent of the saviours.
Aurad Muhammadiah is the spiritual line communicating my heart with Imam al-Mahdi and the Prince of Bani Tamim – the global saviour being reserved by God for Muslims near the end of time.
Such is your greatness, Aurad Muhammadiah. That is just the introduction to a journey with you. A very interesting start, O Aurad Muhammadiah. How gainful it is living with you, acquiring something which the world is incapable of giving. My soul gets a friend and the sought-after happiness.
The journey continues:
1.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the Worlds. Most Gracious, Most Merciful. Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the Straight Way. The way of those on whom Thou has bestowed Thy Grace, Those whose portion is not wrath. And who go not astray.
(Surah Al Fatihah – The Opening).
The first verse of the Aurad Muhammadiah is ‘Al Fatihah’, the mother of the Quran. A love letter from God which, if comprehended, will make humans love God dearly.
2.
Meaning: I bear witness that there is no God but Allah, and I bear witness that Muhammad is the Messenger of Allah. Abu Bakr who strongly verifies the truth of Islam, Umar who distinguishes between the good and evil, Uthman who is very obedient to God the Most Merciful, Ali who bolsters the religion, Muhammad the Imam al-Mahdi, all of them are the caliphs of the Messenger of Allah (PBUH).
The second verse is remembrances of the twin testimonies of the faith, of the Rightly Guided Caliphs and of Imam al-Mahdi. The Messenger of Allah (PBUH) has promised that whosoever mentions the names of pious peoples, will be granted bounties from Allah. By your virtue, Aurad Muhammadiah, you list the names of Allah and His Messenger and the main team which was strove most industriously in the struggle for Allah and His Messenger. How serene is the heart in being given the opportunity, 5 times a day, reminisce Allah, His Messenger, Abu Bakr, Umar, Uthman, Ali and Imam al-Mahdi.
They are taken as the place to refer, to tell problems, to pronounce love and fear, and to promise to follow in the paths of the mentioned figures. It is a very strong basis. Aurad Muhammadiah, you are truly entertaining.
3.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Now hath come unto you, A Messenger from amongst yourselves. It grieves him, that ye should suffer. Ardently anxious is he, over you, to the Believers, is he the most kind and merciful. But if they turn away, say, “Allah sufficeth me, there is no God but He, On Him my trust, He is the Lord of the Throne, Supreme.”
(Surah Al Tawbah - Repentance: 128-129)
The third verse deepens the love for Allah and His Messenger. The heart is emptied from love for others. Full hope is given to them. No fear of other than Allah exists.
4.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. There is no God but Thou, Glory to Thee, I was indeed wrong.
(Surah Al Anbiya – The Prophets: 87)
The fourth verse: Towards the very Good and Great God, and His Messenger, I feel my insolence in facing them. How unjust of a servant, being nonchalant of the supreme Love from Allah the Most Amiable.
5.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Say, He is Allah, The One. Allah, the Eternal, Absolute. He begetteth not, nor is He begotten. And there is none, Like unto Him.
(Surah Al Ikhlas - Purity)
The fifth verse: I am spellbound by Allah, who proclaims Himself as the Place to seek help. Aurad Muhammadiah instills total subordination to Allah.
6.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. When thou dost recite the Quran, We put, between thee and those who, Believe not in the Hereafter, A veil invisible.
(Surah Al Isra’ – Children of Israel: 45)
Deaf, deaf and blind. They are void of wisdom.
(Surah Al Baqarah – The Heifer: 171)
And we have put, a bar in front of them, and a bar behind them, and further, We have covered them up, so that they cannot see.
(Surah Yaa sin – Ya sin: 9)
The sixth verse: Fulfillment of the promise by Allah, that adherents of truth will certainly be protected from their enemies.
7.
Meaning: O Allah, bestow peace and salvation to our master Muhammad, the prophet who need not read or write, and confer peace and salvation also on his family and Companions, to the greatest of numbers that You know, the heaviest of weights that You know, and the fullest extent that You know.
The seventh verse: Statement of utmost gratefulness to the Messenger of Allah (PBUH), his family and Companions, by begging Allah for their peace and salvation. Because of them, Allah provides everything for humankind. Such is how Aurad Muhammadiah connects me to my late Prophet. Love of the Messenger has reflowered.
8.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. We bestowed Grace aforetime, On David from Us, “O ye Mountains! Echo ye Back the Praises of Allah with Him! And ye birds (Also)! And We made the iron soft for him. (Commanding) “Make thou Coats of mail, balancing well, the rings of chain armour, and work ye righteousness. For be sure I see (clearly) all that ye do. (Surah Saba – The City of Saba’: 10-11)
The final verse: Allah offers the very special prize once granted to the Prophet David, if we are willing to love and fear Him. So awesome is the Aurad Muhammadiah that its ending is becomes so stimulating. Small wonder that Abuya and his followers are zealous of you, Aurad Muhammadiah. You have been buried, yet you remain fresh in our memories! May your Sheikh be honoured by God and his status be raised. Amen, O Allah.
Conclusion: Aurad Muhammadiah is the path leading towards God, with practical, effective and accurate steps, apt to contemporary needs. Sadly, its existence is not allowed in Malaysia.
Abuya remarks, “I leave it to people to say whatever they want to say as to why I have become like this. For my good self, who has felt and gone through the process, Aurad Muhammadiah is truly the sole factor which has made me in the present form. Of the many men who were born from Bani Tamim ancestry, none have been able to grasp the mantle of the Prince of Bani Tamim, as prophesized by the Messenger of Allah (PBUH), because they are not provided with the Aurad Muhammadiah.”
Such is the utmost importance of the role of Aurad Muhammadiah in Abuya’s life, as Abuya himself perceives.
Abuya continues, Islam revives in every era with an accompanying tariqah. Without spiritual activity, fighters for Islam will not possibly have the ‘power’ to execute the work of revival. When a particular programme for revival has been completed for a specific era, so does the role of the accompanying tariqah end. The specific tariqah functions only for its designated era of glory. For another era, at the hands of another figure of revival, a different tariqah will take over the role - one which is novel, able and suitable to the environment and needs of the new era.
For this era near the end of time, the Islamic resurgence is clearly promised, based on the many relevant hadiths which have foretold it. They lucidly state that the anointed figure in the resurgence is the Imam al-Mahdi, while the Prince of Bani Tamim has been chosen as its ‘sovereign of minds’ to initiate the foundation for the resurgence, on the instruction and under the surveillance of Imam al-Mahdi. When the foundation has been prepared, in the form of a Sunni Islamic state, Imam al-Mahdi will appear to take over the reins of power in one night. The preliminary work had been completed by the Prince of Bani Tamim. The struggle would then proceed to the global level.
So Abuya says, for the work of such magnitude, Allah and His Messenger supplies a very potent ‘power’ to the people involved. The ‘power’ is the Aurad Muhammadiah. Reciting it, Islamic workers near the end of time will be helped by Allah until they are capable of manifesting Islamic systems in life and overcoming a thousand and one obstacles placed in front of them by the enemies.
Abuya says further, only a striving practitioner of the Aurad Muhammadiah is fit to carry out Islamic work near the end of time. Practitioners of other tariqah, inherited from previous eras, are not strong enough to work for the cause of Islam near the end of time, for the time of their tariqahs has passed.
Aurad Muhammadiah is a special gift for Imam al-Mahdi. It has been practiced for the past 200 years, and passed on safely from one generation to another. Obstacles have been circumvented. Finally Aurad Muhammadiah reached the hands of Abuya, who has just continued the practice for 60 years. Since then, obstacles have yet again been outwitted, and now the ‘power’ of Aurad Muhammadiah has been proven.
Aurad Muhammadiah, I am truly unwilling to part with you. Your absence makes my life empty and incapable of being continued. My love for you has never receded. Although not around, you are still entrenched in my heart.
You endear me to the Messenger of Allah (PBUH), his family and all his Companions. With you, I am re-connected to remember the messengers, prophets, saints of Allah and all the righteous peoples. In the past, I never took notice of the community of the faithful, the Muslims – both still alive or who have passed away, all of whom are my brothers and sisters in Islam.
But Aurad Muhammadiah has revived such a spiritual and mental relationship, until I am motivated take responsibility to pray for them and offer the reward to them. By virtue of Aurad Muhammadiah, I now very much appreciate my long-forgotten parents with prayers and offers of recitation of the Aurad to them.
None of my many teachers has the capacity matching that of the Aurad Muhammadiah, that of believing in the existence of the Prince of Bani Tamim and Imam al-Mahdi, 2 figures promised by Allah and His Messenger to revive the glory of Islam globally near the end of time.
As Muslims, they should be yearning and hoping for the history to be repeated in their hands. Furthermore, present-day Muslims have almost lost everything. It is of utmost importance that the fulfillment of God’s promise is vied for, and preparations be made for the advent of the saviours.
Aurad Muhammadiah is the spiritual line communicating my heart with Imam al-Mahdi and the Prince of Bani Tamim – the global saviour being reserved by God for Muslims near the end of time.
Such is your greatness, Aurad Muhammadiah. That is just the introduction to a journey with you. A very interesting start, O Aurad Muhammadiah. How gainful it is living with you, acquiring something which the world is incapable of giving. My soul gets a friend and the sought-after happiness.
The journey continues:
1.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the Worlds. Most Gracious, Most Merciful. Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the Straight Way. The way of those on whom Thou has bestowed Thy Grace, Those whose portion is not wrath. And who go not astray.
(Surah Al Fatihah – The Opening).
The first verse of the Aurad Muhammadiah is ‘Al Fatihah’, the mother of the Quran. A love letter from God which, if comprehended, will make humans love God dearly.
2.
Meaning: I bear witness that there is no God but Allah, and I bear witness that Muhammad is the Messenger of Allah. Abu Bakr who strongly verifies the truth of Islam, Umar who distinguishes between the good and evil, Uthman who is very obedient to God the Most Merciful, Ali who bolsters the religion, Muhammad the Imam al-Mahdi, all of them are the caliphs of the Messenger of Allah (PBUH).
The second verse is remembrances of the twin testimonies of the faith, of the Rightly Guided Caliphs and of Imam al-Mahdi. The Messenger of Allah (PBUH) has promised that whosoever mentions the names of pious peoples, will be granted bounties from Allah. By your virtue, Aurad Muhammadiah, you list the names of Allah and His Messenger and the main team which was strove most industriously in the struggle for Allah and His Messenger. How serene is the heart in being given the opportunity, 5 times a day, reminisce Allah, His Messenger, Abu Bakr, Umar, Uthman, Ali and Imam al-Mahdi.
They are taken as the place to refer, to tell problems, to pronounce love and fear, and to promise to follow in the paths of the mentioned figures. It is a very strong basis. Aurad Muhammadiah, you are truly entertaining.
3.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Now hath come unto you, A Messenger from amongst yourselves. It grieves him, that ye should suffer. Ardently anxious is he, over you, to the Believers, is he the most kind and merciful. But if they turn away, say, “Allah sufficeth me, there is no God but He, On Him my trust, He is the Lord of the Throne, Supreme.”
(Surah Al Tawbah - Repentance: 128-129)
The third verse deepens the love for Allah and His Messenger. The heart is emptied from love for others. Full hope is given to them. No fear of other than Allah exists.
4.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. There is no God but Thou, Glory to Thee, I was indeed wrong.
(Surah Al Anbiya – The Prophets: 87)
The fourth verse: Towards the very Good and Great God, and His Messenger, I feel my insolence in facing them. How unjust of a servant, being nonchalant of the supreme Love from Allah the Most Amiable.
5.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. Say, He is Allah, The One. Allah, the Eternal, Absolute. He begetteth not, nor is He begotten. And there is none, Like unto Him.
(Surah Al Ikhlas - Purity)
The fifth verse: I am spellbound by Allah, who proclaims Himself as the Place to seek help. Aurad Muhammadiah instills total subordination to Allah.
6.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. When thou dost recite the Quran, We put, between thee and those who, Believe not in the Hereafter, A veil invisible.
(Surah Al Isra’ – Children of Israel: 45)
Deaf, deaf and blind. They are void of wisdom.
(Surah Al Baqarah – The Heifer: 171)
And we have put, a bar in front of them, and a bar behind them, and further, We have covered them up, so that they cannot see.
(Surah Yaa sin – Ya sin: 9)
The sixth verse: Fulfillment of the promise by Allah, that adherents of truth will certainly be protected from their enemies.
7.
Meaning: O Allah, bestow peace and salvation to our master Muhammad, the prophet who need not read or write, and confer peace and salvation also on his family and Companions, to the greatest of numbers that You know, the heaviest of weights that You know, and the fullest extent that You know.
The seventh verse: Statement of utmost gratefulness to the Messenger of Allah (PBUH), his family and Companions, by begging Allah for their peace and salvation. Because of them, Allah provides everything for humankind. Such is how Aurad Muhammadiah connects me to my late Prophet. Love of the Messenger has reflowered.
8.
Meaning: In the Name of Allah, Most Gracious, Most Merciful. We bestowed Grace aforetime, On David from Us, “O ye Mountains! Echo ye Back the Praises of Allah with Him! And ye birds (Also)! And We made the iron soft for him. (Commanding) “Make thou Coats of mail, balancing well, the rings of chain armour, and work ye righteousness. For be sure I see (clearly) all that ye do. (Surah Saba – The City of Saba’: 10-11)
The final verse: Allah offers the very special prize once granted to the Prophet David, if we are willing to love and fear Him. So awesome is the Aurad Muhammadiah that its ending is becomes so stimulating. Small wonder that Abuya and his followers are zealous of you, Aurad Muhammadiah. You have been buried, yet you remain fresh in our memories! May your Sheikh be honoured by God and his status be raised. Amen, O Allah.
Conclusion: Aurad Muhammadiah is the path leading towards God, with practical, effective and accurate steps, apt to contemporary needs. Sadly, its existence is not allowed in Malaysia.
ABUYA STRIVES FOR LOVE AND CARE
The world is already void of love and care. Love and care is missing. Life goes on without love and care. People no longer want to talk and think about it, and let it go without any effort to uphold it. When in fact love and care is actually like oxygen in life. Without oxygen, what will happen to us?
In his struggle, Abuya thoroughly practices love and care. An era of love and care was launched by Abuya for several years as a very important agenda to be realized in his congregation. So his struggle became well-known with the theme ‘Da’wah and Love and Care’.
Abuya himself is a very loving and caring person. Whoever sits will definitely experience an unforgettable sensation of his love and care. It is this personal character of his that has affectionately drawn many people to him. He is an expert in conquering human hearts by various ways dispensing love and care, according to the different needs of people.
A system of life full of love and care has consequently been created on God’s earth, developed by Abuya’s congregation. Abuya is its mastermind. Abuya discovered its foundation and methods. As for those who want to strive for the system, Abuya teaches how to implement it. So Abuya establishes and becomes the principal figure of an Islamic struggle moulded with love and care, the very first of its kind this century.
After the 11 September 2001 disaster at the World Trade Centre, New York, the West became belligerent towards Islam. The hurled such insults as ‘Islam is a violent religion’ and ‘Islam degraded women’. So in 2003, Abuya sent a group of nasyeed singers, made up of female youth, called Mawaddah (meaning love and care) to participate in a festival for Muslims in Europe held in Le Bourget, France. For the first time France brought forth female nasyeed singers on stage. These emissaries from Malaysia promoted the theme ‘Love God Love Fellow Humans’.
As a result, Mawaddah is accepted by and has expanded its wings to the whole of Europe, especially in England and Germany besides France. At borders separating the countries, Mawaddah is treated with love and care. The West is really shocked by Abuya’s da’wah approach. They admit that, its teachings properly implemented, Islam is a religion which promotes love and care and really appreciates women.
This has dumbfounded the many Muslims of Middle Eastern origins who now reside in Europe. They are grateful to Malaysia for introducing bringing a new trend in the Islamic struggle. All this while, they never thought of diversifying their approaches of da’wah. They use only religious lectures during gatherings without involving women in the struggle. Whereas for Abuya, da’wah could be performed by nasyeeds sung by modest and charming women. This method has sparked off the interest of many people, encouraging them to buy Islamic nasyeed albums, promoting the religion of love and care.
In Thailand, around 2000-2006, the environment in the south was very shameful and frightening. Bangkok was in a deadlock as the USA had regarded Thailand as harbouring a violent form of Islam. This situation was very dangerous. To cleanse Thailand’s tarnished reputation, the Phuket government invited Mawaddah to a national programme entitled ‘Islam with Love and Care’. The representative of the American ambassador in Bangkok was invited.
After the programme, Mawaddah and Rufaqa’ Thailand were congratulated by the American ambassador in Bangkok. Since then, the involvement of Abuya’s strongmen in Thailand in programmes to solve the ‘southern Thailand’ problem was very much sought.
In Australia, Abuya succeeded in convincing Prime Minister John Howard that the Islam he brought was devoid of violence. In actual fact, Islam is a religion of love and care, says Abuya. As a result, the world was surprised John Howard’s change in 2003, when he mentioned the existence of an ‘Islam with Love and Care’, after watching a live ‘Islam with Love and Care’ performance by Mawaddah in Australia.
These are a few examples, among thousands of others, demonstrating how amazing and miraculous Abuya and his Islamic struggle are. An ordinary person is not able to accomplish such feats. In fact among present leaders, whether national leaders or leaders who struggle for Islam, try to find one who can achieve what Abuya has done. This matter is related to Abuya’s educational background, which has shaped Abuya into a lofty and amazing personality.
The difficulties and hardships of life experienced since his younger days, beginning with his mother’s death when he was 4 years old, moulded Abuya into a devoted worshipper, a lion-hearted personality and a brilliant individual. As a young boy, his life was like an orphan’s. His father, although still alive, seldom met him and did not live together with him. From his childhood, Abuya was taken care of by:
His father
His uncle, Lebai Ibrahim and his wife, Wak Imai in Pilin (for 5 years)
His step-grandfather, Mohd Jirim and his step-grandmother in Segambut (for 2 years)
His step-mother (for 4 years) in Kuala Klang
After his marriage, at the age of 20, Abuya lodged in the houses of two foster fathers, both in Sungai Nibong, Tanjung Karang, Selangor, between two to five years.
While in Segambut, every Thursday night, Abuya would sleep at his auntie Halimah’s house at Kebun Sirih. Halimah was his father’s sister.
Throughout his childhood and adolescent years, Abuya lived with people of whom he had previously no knowledge. The hands which looked after Abuya kept changing in his early life. Throughout his early life, his heart longed for the love and care of his own mother and father, as experienced by others. Abuya says, Allah destined that all those who cared for him loved him. Abuya really felt their love and care. How just has Allah been towards his life.
But Allah also destined that his heart felt shy to ask to be loved. He intensely felt that his guardians were not his real parents. So he was very shy to accept their love and care. In other words, he did not pamper himself, asking for this and that like other kids asking from their parents and those who cared after them. There was a big gap forbidding Abuya from pampering himself with other people who had cared after him. Such feeling is shyness.
When Abuya saw his sister pampering herself and happily exchanging tender affection with Wak Imai, Abuya desired a similar situation. But his heart whispered that she was not his real mother, so Abuya became shy!
His heart desired a lot of things, but unable to overcome his shyness, he just kept them to himself. This made his caretakers even more sympathetic to him. He asked nothing from them. He felt discouraged and reluctant to ask for anything. This is Abuya, as he himself narrated.
The truth is that in general orphans feel much the same way. Their hearts long to be loved. They feel how priceless love and care is in one’s life. How lonely is one’s life in the world without love and care. Life becomes empty, with nothing to care for. To him, death is preferable.
The good side is, for Godly people, the void is filled entirely with God. One lives with God, asks from God and indulges himself only in God. Most God-appointed leaders, whether from among the prophets, the Messengers, The Companions (the Rightly Guided Caliphs), reformers (mujaddids) and the great saints, went through difficult lives, often also as orphans. It is through such a way that Allah infused their hearts with the feeling of a servant and of having God. Allah vacates their hearts of any worldly feelings, and then fills them with the love and fear of God.
Abuya narrates how the processes he went through in his life since young, which prepared him for the role of leader in a congregation that upholds God and love and care. There are several stages. The events are considered the determining factors which moulded him into a really miraculous personality:
The role of Lebai Ibrahim in Abuya’s life was as his teacher on Islam, tariqah and Imam al-Mahdi. Lebai Ibrahim did not talk much. He did not teach Abuya directly, furthermore Abuya was still a kid then. But Abuya said he was able to gain knowledge from Lebai Ibrahim by listening to Lebai Ibrahim speaking during gatherings at the prayer house. Sometimes until midnight, and extending even to dawn, Abuya listened to the conversations of Lebai Ibrahim and the prayer house congregation. But because he was shy, realized he was still a child who was all alone, Abuya pretended to sleep, covering himself with a sarong. Abuya actually listened to everything. Abuya was so interested in everything he heard that he was prepared not to sleep at night.
Lebai Ibrahim seemingly understood his nephew’s character, moreover, he knew that Abuya would be the future Prince of Bani Tamim, the right-hand man of Imam al-Mahdi. So wherever he went, Lebai Ibrahim would bring Abuya along. He gave love and care that Abuya truly felt, only that Abuya himself did not seek it. He was never angry with Abuya. The most he did was to tease Abuya in the hope that Abuya realized his mistakes.
Lebai Ibrahim really took care of Abuya. If he went anywhere, he would bring Abuya along, even if only to tend his rice fields to protect them from boars. He brought Abuya to sleep in the rice fields. If there was a marriage feast with the ronggeng dance held in the village, Lebai Ibrahim would disappear without bringing Abuya. Abuya, not knowing Lebai Ibrahim’s whereabouts, would sneak alone to the feast and would only watch it from a great distance and in the dark. Now Abuya understands the real situation. Lebai Ibrahim did not want Abuya to be involved in that function; so he disappeared to deny Abuya any chance of attending the function. This is the love and care he gave – much-disciplined in accordance with the laws of Allah.
Abuya’s father gave Abuya away to his in-laws right after Abuya shifted school from Pilin to
Segambut. Both were Abuya’s step-grandfather and step-grandmother. Their house was large. They lived there with five children and two grand-daughters, all of them female. In addition, one son and a son-in-law, Ustaz Amin, who taught Abuya in a religious school, lived together in the house. Tok Mohd Jirim was the village headman of Segambut (called Tok Empat). He was intelligent, liked to talk about high matters but led a poor life.
I asked Abuya, how did he feel when he was moved to stay with such a family? Abuya said, initially he was very sad and felt like going back to Pilin. Abuya endured life there for two years.
But yet again Allah destined that Tok Jirim loved Abuya. Indeed Allah is the Most Just. If Abuya felt he was not loved there and became an irritation instead, Abuya would have been spiritually hurt.
Tok Mohd Jirim would bring Abuya wherever he went. They were friends but with no mutual interaction, as Tok Mohd Jirim alone would do the talking. Imagine a Tok Empat befriending a 13-year old juvenile. At night, Abuya relates, his step-grandfather would persuade Abuya to listen to his anecdotes, sometimes until 2 am. All the others in the house had slept, but both of them, accompanied by a kerosene lamp, would be involved in a programme in which the grandfather talked about high matters while the grandson just listened, without asking or responding. Such attentiveness made the grandfather never bored; he chatted incessantly about various social issues. Because of his shyness and very quiet character, Abuya was willing to listen without uttering a word.
The full two years in Segambut was like a course for Abuya. By daytime, he attended the
government school and the religious school in standards 6 and 7 respectively; at night he would enroll in Tok Mohd Jirim’s ‘community course’. Tok Mohd Jirim also gave him assignments to find firewood, pucuk paku and pucuk ubi. Every day, Abuya says, due to poverty, he would only eat rice with pucuk ubi curry and shrimp paste, or anchovy dishes. An activity of Abuya was to find all kinds of shoots to make curry. Abuya was indeed intelligent, hardworking, shy and quiet.
Why was the Tok Empat very interested in Abuya? I think Abuya’s father had already told his in-laws about Abuya. This is because they became very close friends, unlike a normal relationship between in-laws. Abuya was treated in a very special manner. After Abuya had listened to his stories, the Tok Empat would go to sleep. Only then would Abuya follow suit. Extraordinary.
His shyness prevented Abuya from communicating with the female relatives in the house. In daytime they would cycle together to school but they would neither talk to one another, nor eat together. Abuya would eat together with his grandfather only. Peculiar! Such was a bitter but meaningful life to an emergent Islamic figure of his time.
For two years in Segambut, on every Thursday night Abuya would spend the night at the house of his auntie house, his father’s elder sister. That was his father’s order. There, Abuya read the Quran and recited the tahlil, as requested. His auntie and her family would listen.
When asked if Abuya was happy in his auntie’s house together with his cousin Sahnan, as before, Abuya said he never spoke to him. Abuya is really quiet, although deep in his heart, there was a lot he wanted to ask his auntie about the life story of his father, who was the youngest of three siblings. But his shyness forbade him.
If his father had a history of appearing to be dead three times during his childhood days, a sister of his father was stolen when she was a baby, while in the cradle. The baby was lost. When was she discovered? Later in Singapore, when she already had children and grandchildren. As such, there are many members of Abuya’s extended family in Singapore. But in matters of religion, Abuya’s father was the most outstanding. His sisters practiced the religion traditionally like typical Malays. Their relationships with Abuya were not that close.
When Abuya was defamed in the newspapers with all sorts of bad stories, all his family members including the Segambut society could not accept the slanders as they really understood Abuya’s character. People recognized Abuya’s father’s charisma. After becoming a pensioner, he stayed in Segambut. When the local community wanted to appoint him as the Tok Empat, he refused. People would not believe that such a respectable and loved family would be as wicked as portrayed.
Usually a stepmother does not have a good relationship with her stepchildren. This is what we usually understand. But Abuya was lucky to have got a stepmother who loved him very much. Her fondness of Abuya more than matched her affection for her own children. Abuya’s son, Syeikh Fakhrurrazi, tells that when he was an adolescent, he and his siblings neither knew that Nenek Bedah was their step-grandmother nor knew that Haji Jirim was their step-great-grandfather. The relationships were cordial, full of love, care and warmth, unlike what normally transpires in step-families. Only after he grew up did he understand that Nenek Bedah was his step-grandmother. This is another miracle in the life of Abuya and his family. Love and care were a reality felt in their lives.
When Abuya is transferred to teach in Sungai Nibong, his father sent him to one of his friends whose home address was given by Pak Mat Kelang (Syeikh Mohd Abdullah ibnu Khairillah as Suhaimi). That man is the village imam, Kiyai Jalal, who practiced the Aurad Muhammadiah and had met Sayidi Syeikh Suhaimi in person. Abuya was very happy to be introduced with such a special person. Because of the close relationship, Abuya stayed in his house and treated him as his foster father. His house was situated in the coconut estates of Sungai Nibong.
Abuya also got to know another foster father who as the village tok siak (mosque caretaker) and tariqah practitioner though not Aurad Muhammadiah. Abuya became very close to this Pak Karim. The relationship resembled that of a father and son, such that Abuya would follow him to the rice fields and help him in his tasks. Abuya supported Pak Karim’s food and beverages and stayed for quite some time in his house, situated in the middle of the rice fields. This meant that throughout his stay in Sungai Nibong, Abuya had no house of his own and only lodged in the residences of the two people with whom he had just become acquainted. Abuya traveled to and fro from the rice fields to the coconut plantation with his wife and children - a sad life history. He was forced to seek love and care, but his heart was still lonely because everything was not genuine. The true love and care had been taken away with the death of her mother.
Just imagine, if Abuya had not met with these loving people, his life would have been destroyed. To him, love and care was priceless, like oxygen in our lives.
With such a sequence of events, we can see how God created His man to be a leader who would earnestly fight to promote God and love and care to fellow humans. Since his youth, he was taught to imbibe and keep as much information as he can, whether in the aspect of the worldly or the Hereafter. He did not say out any information at first, but he processed it to form his stance, whether for his mind or his spirit. Whether he agreed to them or not remained his secret. His mind shut his mouth from disclosing all the information.
When the right time came, Abuya says, only then did he practice to talk and lecture publicly in order to pass on his ambitions in the struggle that were simmering inside him.
But throughout his reticence, he acquired God to fill in the void that he felt. Try to read Abuya’s poems around the year 2000, and you will see that all of them are about his love affair with God. And because of his thirst for love and care, he became the most sensitive person to the suffering of others. Like his own self who yearned for love, he got to feel how others also hoped for love and care. As a result, Abuya emerged as a figure who struggled for God and for love and care. He is the father of love and care.
Dialogue
Author: Why did you set up the Darul Arqam ‘Green Robe’ Congregation?
Abuya: Because of Allah and His Messenger. It is obligatory for us to be in a congregation. A congregation is a rahmah (bounty) from God. To be divided is destruction, says the Messenger of Allah.
Author: But your congregation was said to have deviated from the true path. It had gone astray from mainstream society. It was inappropriate with a multi-racial country.
Abuya: Whatever congregation, so long as it is new, has to face all these speculations. But if it has expanded and gained recognition, all such accusations become meaningless in themselves.
Author: Is there hope to further expand the congregation?
Abuya: A person who gives up hope with Allah has committed a grave sin.
Author: Can society accept? The effort by certain quarters to thwart whatever Abuya has done appears to be very serious.
Abuya: Experience has frequently told us that the popularity of the truth will rise on top of the opposition encountered against it.
Author: Why is it as such?
Abuya: Because the truth is spiritual whereas opposition to it is mental. Spirit and mind are like water and sugar. When they clash, sugar dissolves in water. Water becomes better in taste. If it were smart, sugar will not disturb water.
Author: What exactly is your ambition?
Abuya: My life and death is solely for Allah, God of the universe.
Author: Does that not seem to be political?
Abuya: Allah brings us to the world to Islamize it.
Author: But people cannot accept an Islamic state in the form preferred by Abuya.
Abuya: In a world that is no longer safe, people long for security, love, care, justice, attention and help. This is the Islamic state that I have in mind. Are people afraid of safety?
Author: But Abuya promotes polygamy. This frightens women.
Abuya: Women fear not only polygamy, but they are also frightened of the police, sickness and examinations. But if given the right and accurate explanation, all forms of fear can vanish. Would Allah and His Messenger prescribe and do something which is useless or abusive? The fact is that by polygamy, Allah means to give a thousand and one attractions. For something that looks attractive, there are a thousand and one disadvantages. Behind a thousand and one hurtful creations, there are a thousand and one goodness hidden. Knowledgeable people who know will never reject anything that comes from God. Everything has a good meaning if we understand.
Author: Abuya offers a poor life but Abuya is rich.
Abuya: I am rich after making myself poor, and whoever is willing to trade with God will obtain huge benefits later on.
Author: Why is Abuya very ill? How are you going to become a good leader?
Abuya: If I am not ill, there will be people who worry if I will ‘do it’ again. So Allah is the Most Just. He has made me ill, but my congregation still expands. I believe that my illness will heal by the power of Allah.
Author: Even in Abuya’s congregation a lot of problems exist.
Abuya: A good tree knows the suitable seasons to drop its leaves, to reproduce leaves, to begin to bear fruits, to discard its old branches, to add small branches, etc. The veracity of a congregation is determined by its ability to put affairs in order according to the correct method, the suitable time, the good steps and the appropriate people to solve particular problems.
Author: Abuya’s congregation has been befallen with too many tribulations. But it has also received a lot of bounties from Allah?
Abuya: Throughout the history of the true struggle, as striven for by Allah and His Messengers and then together with the reformers (mujaddid), it is full of tests and bounties. They alternate, never do bounties come alone and never do tests come alone. Both occur within a space of time so that fighters of truth are always balanced between their patience and gratefulness. There is a ‘check and balance’ in God’s congregation.
Author: What is the clear evidence that Abuya’s congregation is the true congregation sent forth by Allah and His Messenger?
Abuya: In the early phase of every century, Allah and His Messenger commanded the Muslim ummah to search for a reformer. There is a hadith which proclaims: “At the head of every 100 Hijrah years, Allah brings forth a renewer of religion (mujaddid).” Another hadith states, “(The true congregation) is able to manifest the truth and can never be harmed by those who oppose it.”
Let us look at three characteristics of the reformer as mentioned by Allah and His Messenger.
He arrives in the early phase of each century.
He is able to bring out the Islamic way of life in reality.
It cannot be damaged by those who oppose it. Its struggle can be continued in spite of the many obstacles.
At first I searched for the leader whose attributes fit those specified by Allah and His Messenger. But I could not find any. So I thought of trying to become that leader. Based on what has happened and is happening to me and my congregation, I believe that this is the congregation concerned.
Author: But have not the Aurad Muhammadiah and Imam al-Mahdi been officially ruled as deviant?
Abuya: In the present Muslim world, there are two schools of thought which exchange accusations of deviation and deviationism between them. Both claim to be speaking for the truth. The one and evident truth is from Allah and His Messenger. In facing the multitude of problems in this depraved and chronically sick world, Allah will surely guide the genuine truth-seekers on the true path (sirat al-mustaqim) safely, without being hindered by forthcoming obstacles.
Author: Abuya has included dubious elements in this struggle - matters of the unseen world such as those to do with the Angel of Death, the water of the beard, tawassul (prayer by intercession) and khadam (servant from among the genies).
Abuya:
a. The Angel of Death
In actual fact, Allah asks us to pray to Him in whatever problem we face, even if only to ask for longevity of age or the deferment of death. If someone prays so that Izra’il postpones taking the life of someone and Allah permits such a request, it is the same as Allah allowing a sick person to call for a doctor to treat him. The power to heal is not in the hands of the doctor. Allah has the absolute power to heal, to give life or to take life. But Allah widens His religion by allowing His servants to deal with His ‘administrative officers’ in the government of Allah, such as the angels, the prophets, the invisible souls, plus the physical creations. All these are meant as matters of religion and for Allah.
b. The water of the beard
In the science of treatment and healing, especially in dealing with the spiritual problems, psychological troubles, mental illness and other non-physical ailments, the physicians and spiritual doctors will utilize Quranic verses and hadiths of the Prophet Muhammad (PBUH). Prayer water which has been added with good elements from a mursyid (spiritual mentor) whose prayers are asked for, is also a source of blessing from Allah and His Messenger. Not only is his prayers accepted, but his beard is also accepted by Allah as a source of prayer and blessing.
The history of Sayidina Khalid ibnu Walid bringing the beard of the Messenger of Allah to every battlefield is evidence that not only can the Messenger of Allah pray for one, but his beard can also make Allah grant one’s wish. It not uncommon for the body parts of a mursyid, as inheritor of the attributes of Messengers of Allah, to be treated in the same manner as the body of the Messenger of Allah. If you are skeptical about all these, try performing istikharah (decision-making prayer), to seek an answer from Allah and His Messenger.
c. Tawassul
Let us not quarrel over this issue, but rather we try to turn this crisis to our advantage to develop Islam. Whoever that believes that tawassul is allowed by Allah and The Messenger, please do it until the practice of Islam becomes evident in the middle of Muslim society. Who is not convinced that tawassul is permitted, please struggle for Islam until Muslims become strong and authoritative in both spiritual and material development. May Allah give guidance to all of us.
d. Khadam
This knowledge is treated as nonsense by some Muslim groups, but with the will of Allah and His Messenger, there were genies that had embraced the faith of and struggled alongside the Messenger of Allah. Allah the Almighty is able to create all these. Genies who swear obedience to the Islamic leader can be specific instructions to help in the cause of the struggle. Do remember, enemies of Islam are willing to use blackckagic accompanied with armies of genies to destroy Islam, so with the justice of Allah, Muslims can do likewise legally, as the religion permits.
Author: What is Abuya’s secret in re-establishing a congregation which had undergone destruction? From where does Abuya get a lot of money to reinvigorate it?
Abuya: Only Allah and His Messenger know how to bring life back to His religion. This means that Allah and His Messenger lead and teach strategies against the enemies so that His religion is in control of events. Money comes from Allah too. Do not think that Allah has no money. In fact Allah is the Richest. Why do we not use this to our advantage?
Author: Is Abuya confident of victory?
Abuya: If really promised by Allah and His Messenger, a congregation’s leader is appointed by Allah and His Messenger. He is the mujaddid, and victory is destined for him. Allah promises for him and his congregation not only Paradise in the Hereafter, but also power in this world, by the will of Allah.
In his struggle, Abuya thoroughly practices love and care. An era of love and care was launched by Abuya for several years as a very important agenda to be realized in his congregation. So his struggle became well-known with the theme ‘Da’wah and Love and Care’.
Abuya himself is a very loving and caring person. Whoever sits will definitely experience an unforgettable sensation of his love and care. It is this personal character of his that has affectionately drawn many people to him. He is an expert in conquering human hearts by various ways dispensing love and care, according to the different needs of people.
A system of life full of love and care has consequently been created on God’s earth, developed by Abuya’s congregation. Abuya is its mastermind. Abuya discovered its foundation and methods. As for those who want to strive for the system, Abuya teaches how to implement it. So Abuya establishes and becomes the principal figure of an Islamic struggle moulded with love and care, the very first of its kind this century.
After the 11 September 2001 disaster at the World Trade Centre, New York, the West became belligerent towards Islam. The hurled such insults as ‘Islam is a violent religion’ and ‘Islam degraded women’. So in 2003, Abuya sent a group of nasyeed singers, made up of female youth, called Mawaddah (meaning love and care) to participate in a festival for Muslims in Europe held in Le Bourget, France. For the first time France brought forth female nasyeed singers on stage. These emissaries from Malaysia promoted the theme ‘Love God Love Fellow Humans’.
As a result, Mawaddah is accepted by and has expanded its wings to the whole of Europe, especially in England and Germany besides France. At borders separating the countries, Mawaddah is treated with love and care. The West is really shocked by Abuya’s da’wah approach. They admit that, its teachings properly implemented, Islam is a religion which promotes love and care and really appreciates women.
This has dumbfounded the many Muslims of Middle Eastern origins who now reside in Europe. They are grateful to Malaysia for introducing bringing a new trend in the Islamic struggle. All this while, they never thought of diversifying their approaches of da’wah. They use only religious lectures during gatherings without involving women in the struggle. Whereas for Abuya, da’wah could be performed by nasyeeds sung by modest and charming women. This method has sparked off the interest of many people, encouraging them to buy Islamic nasyeed albums, promoting the religion of love and care.
In Thailand, around 2000-2006, the environment in the south was very shameful and frightening. Bangkok was in a deadlock as the USA had regarded Thailand as harbouring a violent form of Islam. This situation was very dangerous. To cleanse Thailand’s tarnished reputation, the Phuket government invited Mawaddah to a national programme entitled ‘Islam with Love and Care’. The representative of the American ambassador in Bangkok was invited.
After the programme, Mawaddah and Rufaqa’ Thailand were congratulated by the American ambassador in Bangkok. Since then, the involvement of Abuya’s strongmen in Thailand in programmes to solve the ‘southern Thailand’ problem was very much sought.
In Australia, Abuya succeeded in convincing Prime Minister John Howard that the Islam he brought was devoid of violence. In actual fact, Islam is a religion of love and care, says Abuya. As a result, the world was surprised John Howard’s change in 2003, when he mentioned the existence of an ‘Islam with Love and Care’, after watching a live ‘Islam with Love and Care’ performance by Mawaddah in Australia.
These are a few examples, among thousands of others, demonstrating how amazing and miraculous Abuya and his Islamic struggle are. An ordinary person is not able to accomplish such feats. In fact among present leaders, whether national leaders or leaders who struggle for Islam, try to find one who can achieve what Abuya has done. This matter is related to Abuya’s educational background, which has shaped Abuya into a lofty and amazing personality.
The difficulties and hardships of life experienced since his younger days, beginning with his mother’s death when he was 4 years old, moulded Abuya into a devoted worshipper, a lion-hearted personality and a brilliant individual. As a young boy, his life was like an orphan’s. His father, although still alive, seldom met him and did not live together with him. From his childhood, Abuya was taken care of by:
His father
His uncle, Lebai Ibrahim and his wife, Wak Imai in Pilin (for 5 years)
His step-grandfather, Mohd Jirim and his step-grandmother in Segambut (for 2 years)
His step-mother (for 4 years) in Kuala Klang
After his marriage, at the age of 20, Abuya lodged in the houses of two foster fathers, both in Sungai Nibong, Tanjung Karang, Selangor, between two to five years.
While in Segambut, every Thursday night, Abuya would sleep at his auntie Halimah’s house at Kebun Sirih. Halimah was his father’s sister.
Throughout his childhood and adolescent years, Abuya lived with people of whom he had previously no knowledge. The hands which looked after Abuya kept changing in his early life. Throughout his early life, his heart longed for the love and care of his own mother and father, as experienced by others. Abuya says, Allah destined that all those who cared for him loved him. Abuya really felt their love and care. How just has Allah been towards his life.
But Allah also destined that his heart felt shy to ask to be loved. He intensely felt that his guardians were not his real parents. So he was very shy to accept their love and care. In other words, he did not pamper himself, asking for this and that like other kids asking from their parents and those who cared after them. There was a big gap forbidding Abuya from pampering himself with other people who had cared after him. Such feeling is shyness.
When Abuya saw his sister pampering herself and happily exchanging tender affection with Wak Imai, Abuya desired a similar situation. But his heart whispered that she was not his real mother, so Abuya became shy!
His heart desired a lot of things, but unable to overcome his shyness, he just kept them to himself. This made his caretakers even more sympathetic to him. He asked nothing from them. He felt discouraged and reluctant to ask for anything. This is Abuya, as he himself narrated.
The truth is that in general orphans feel much the same way. Their hearts long to be loved. They feel how priceless love and care is in one’s life. How lonely is one’s life in the world without love and care. Life becomes empty, with nothing to care for. To him, death is preferable.
The good side is, for Godly people, the void is filled entirely with God. One lives with God, asks from God and indulges himself only in God. Most God-appointed leaders, whether from among the prophets, the Messengers, The Companions (the Rightly Guided Caliphs), reformers (mujaddids) and the great saints, went through difficult lives, often also as orphans. It is through such a way that Allah infused their hearts with the feeling of a servant and of having God. Allah vacates their hearts of any worldly feelings, and then fills them with the love and fear of God.
Abuya narrates how the processes he went through in his life since young, which prepared him for the role of leader in a congregation that upholds God and love and care. There are several stages. The events are considered the determining factors which moulded him into a really miraculous personality:
The role of Lebai Ibrahim in Abuya’s life was as his teacher on Islam, tariqah and Imam al-Mahdi. Lebai Ibrahim did not talk much. He did not teach Abuya directly, furthermore Abuya was still a kid then. But Abuya said he was able to gain knowledge from Lebai Ibrahim by listening to Lebai Ibrahim speaking during gatherings at the prayer house. Sometimes until midnight, and extending even to dawn, Abuya listened to the conversations of Lebai Ibrahim and the prayer house congregation. But because he was shy, realized he was still a child who was all alone, Abuya pretended to sleep, covering himself with a sarong. Abuya actually listened to everything. Abuya was so interested in everything he heard that he was prepared not to sleep at night.
Lebai Ibrahim seemingly understood his nephew’s character, moreover, he knew that Abuya would be the future Prince of Bani Tamim, the right-hand man of Imam al-Mahdi. So wherever he went, Lebai Ibrahim would bring Abuya along. He gave love and care that Abuya truly felt, only that Abuya himself did not seek it. He was never angry with Abuya. The most he did was to tease Abuya in the hope that Abuya realized his mistakes.
Lebai Ibrahim really took care of Abuya. If he went anywhere, he would bring Abuya along, even if only to tend his rice fields to protect them from boars. He brought Abuya to sleep in the rice fields. If there was a marriage feast with the ronggeng dance held in the village, Lebai Ibrahim would disappear without bringing Abuya. Abuya, not knowing Lebai Ibrahim’s whereabouts, would sneak alone to the feast and would only watch it from a great distance and in the dark. Now Abuya understands the real situation. Lebai Ibrahim did not want Abuya to be involved in that function; so he disappeared to deny Abuya any chance of attending the function. This is the love and care he gave – much-disciplined in accordance with the laws of Allah.
Abuya’s father gave Abuya away to his in-laws right after Abuya shifted school from Pilin to
Segambut. Both were Abuya’s step-grandfather and step-grandmother. Their house was large. They lived there with five children and two grand-daughters, all of them female. In addition, one son and a son-in-law, Ustaz Amin, who taught Abuya in a religious school, lived together in the house. Tok Mohd Jirim was the village headman of Segambut (called Tok Empat). He was intelligent, liked to talk about high matters but led a poor life.
I asked Abuya, how did he feel when he was moved to stay with such a family? Abuya said, initially he was very sad and felt like going back to Pilin. Abuya endured life there for two years.
But yet again Allah destined that Tok Jirim loved Abuya. Indeed Allah is the Most Just. If Abuya felt he was not loved there and became an irritation instead, Abuya would have been spiritually hurt.
Tok Mohd Jirim would bring Abuya wherever he went. They were friends but with no mutual interaction, as Tok Mohd Jirim alone would do the talking. Imagine a Tok Empat befriending a 13-year old juvenile. At night, Abuya relates, his step-grandfather would persuade Abuya to listen to his anecdotes, sometimes until 2 am. All the others in the house had slept, but both of them, accompanied by a kerosene lamp, would be involved in a programme in which the grandfather talked about high matters while the grandson just listened, without asking or responding. Such attentiveness made the grandfather never bored; he chatted incessantly about various social issues. Because of his shyness and very quiet character, Abuya was willing to listen without uttering a word.
The full two years in Segambut was like a course for Abuya. By daytime, he attended the
government school and the religious school in standards 6 and 7 respectively; at night he would enroll in Tok Mohd Jirim’s ‘community course’. Tok Mohd Jirim also gave him assignments to find firewood, pucuk paku and pucuk ubi. Every day, Abuya says, due to poverty, he would only eat rice with pucuk ubi curry and shrimp paste, or anchovy dishes. An activity of Abuya was to find all kinds of shoots to make curry. Abuya was indeed intelligent, hardworking, shy and quiet.
Why was the Tok Empat very interested in Abuya? I think Abuya’s father had already told his in-laws about Abuya. This is because they became very close friends, unlike a normal relationship between in-laws. Abuya was treated in a very special manner. After Abuya had listened to his stories, the Tok Empat would go to sleep. Only then would Abuya follow suit. Extraordinary.
His shyness prevented Abuya from communicating with the female relatives in the house. In daytime they would cycle together to school but they would neither talk to one another, nor eat together. Abuya would eat together with his grandfather only. Peculiar! Such was a bitter but meaningful life to an emergent Islamic figure of his time.
For two years in Segambut, on every Thursday night Abuya would spend the night at the house of his auntie house, his father’s elder sister. That was his father’s order. There, Abuya read the Quran and recited the tahlil, as requested. His auntie and her family would listen.
When asked if Abuya was happy in his auntie’s house together with his cousin Sahnan, as before, Abuya said he never spoke to him. Abuya is really quiet, although deep in his heart, there was a lot he wanted to ask his auntie about the life story of his father, who was the youngest of three siblings. But his shyness forbade him.
If his father had a history of appearing to be dead three times during his childhood days, a sister of his father was stolen when she was a baby, while in the cradle. The baby was lost. When was she discovered? Later in Singapore, when she already had children and grandchildren. As such, there are many members of Abuya’s extended family in Singapore. But in matters of religion, Abuya’s father was the most outstanding. His sisters practiced the religion traditionally like typical Malays. Their relationships with Abuya were not that close.
When Abuya was defamed in the newspapers with all sorts of bad stories, all his family members including the Segambut society could not accept the slanders as they really understood Abuya’s character. People recognized Abuya’s father’s charisma. After becoming a pensioner, he stayed in Segambut. When the local community wanted to appoint him as the Tok Empat, he refused. People would not believe that such a respectable and loved family would be as wicked as portrayed.
Usually a stepmother does not have a good relationship with her stepchildren. This is what we usually understand. But Abuya was lucky to have got a stepmother who loved him very much. Her fondness of Abuya more than matched her affection for her own children. Abuya’s son, Syeikh Fakhrurrazi, tells that when he was an adolescent, he and his siblings neither knew that Nenek Bedah was their step-grandmother nor knew that Haji Jirim was their step-great-grandfather. The relationships were cordial, full of love, care and warmth, unlike what normally transpires in step-families. Only after he grew up did he understand that Nenek Bedah was his step-grandmother. This is another miracle in the life of Abuya and his family. Love and care were a reality felt in their lives.
When Abuya is transferred to teach in Sungai Nibong, his father sent him to one of his friends whose home address was given by Pak Mat Kelang (Syeikh Mohd Abdullah ibnu Khairillah as Suhaimi). That man is the village imam, Kiyai Jalal, who practiced the Aurad Muhammadiah and had met Sayidi Syeikh Suhaimi in person. Abuya was very happy to be introduced with such a special person. Because of the close relationship, Abuya stayed in his house and treated him as his foster father. His house was situated in the coconut estates of Sungai Nibong.
Abuya also got to know another foster father who as the village tok siak (mosque caretaker) and tariqah practitioner though not Aurad Muhammadiah. Abuya became very close to this Pak Karim. The relationship resembled that of a father and son, such that Abuya would follow him to the rice fields and help him in his tasks. Abuya supported Pak Karim’s food and beverages and stayed for quite some time in his house, situated in the middle of the rice fields. This meant that throughout his stay in Sungai Nibong, Abuya had no house of his own and only lodged in the residences of the two people with whom he had just become acquainted. Abuya traveled to and fro from the rice fields to the coconut plantation with his wife and children - a sad life history. He was forced to seek love and care, but his heart was still lonely because everything was not genuine. The true love and care had been taken away with the death of her mother.
Just imagine, if Abuya had not met with these loving people, his life would have been destroyed. To him, love and care was priceless, like oxygen in our lives.
With such a sequence of events, we can see how God created His man to be a leader who would earnestly fight to promote God and love and care to fellow humans. Since his youth, he was taught to imbibe and keep as much information as he can, whether in the aspect of the worldly or the Hereafter. He did not say out any information at first, but he processed it to form his stance, whether for his mind or his spirit. Whether he agreed to them or not remained his secret. His mind shut his mouth from disclosing all the information.
When the right time came, Abuya says, only then did he practice to talk and lecture publicly in order to pass on his ambitions in the struggle that were simmering inside him.
But throughout his reticence, he acquired God to fill in the void that he felt. Try to read Abuya’s poems around the year 2000, and you will see that all of them are about his love affair with God. And because of his thirst for love and care, he became the most sensitive person to the suffering of others. Like his own self who yearned for love, he got to feel how others also hoped for love and care. As a result, Abuya emerged as a figure who struggled for God and for love and care. He is the father of love and care.
Dialogue
Author: Why did you set up the Darul Arqam ‘Green Robe’ Congregation?
Abuya: Because of Allah and His Messenger. It is obligatory for us to be in a congregation. A congregation is a rahmah (bounty) from God. To be divided is destruction, says the Messenger of Allah.
Author: But your congregation was said to have deviated from the true path. It had gone astray from mainstream society. It was inappropriate with a multi-racial country.
Abuya: Whatever congregation, so long as it is new, has to face all these speculations. But if it has expanded and gained recognition, all such accusations become meaningless in themselves.
Author: Is there hope to further expand the congregation?
Abuya: A person who gives up hope with Allah has committed a grave sin.
Author: Can society accept? The effort by certain quarters to thwart whatever Abuya has done appears to be very serious.
Abuya: Experience has frequently told us that the popularity of the truth will rise on top of the opposition encountered against it.
Author: Why is it as such?
Abuya: Because the truth is spiritual whereas opposition to it is mental. Spirit and mind are like water and sugar. When they clash, sugar dissolves in water. Water becomes better in taste. If it were smart, sugar will not disturb water.
Author: What exactly is your ambition?
Abuya: My life and death is solely for Allah, God of the universe.
Author: Does that not seem to be political?
Abuya: Allah brings us to the world to Islamize it.
Author: But people cannot accept an Islamic state in the form preferred by Abuya.
Abuya: In a world that is no longer safe, people long for security, love, care, justice, attention and help. This is the Islamic state that I have in mind. Are people afraid of safety?
Author: But Abuya promotes polygamy. This frightens women.
Abuya: Women fear not only polygamy, but they are also frightened of the police, sickness and examinations. But if given the right and accurate explanation, all forms of fear can vanish. Would Allah and His Messenger prescribe and do something which is useless or abusive? The fact is that by polygamy, Allah means to give a thousand and one attractions. For something that looks attractive, there are a thousand and one disadvantages. Behind a thousand and one hurtful creations, there are a thousand and one goodness hidden. Knowledgeable people who know will never reject anything that comes from God. Everything has a good meaning if we understand.
Author: Abuya offers a poor life but Abuya is rich.
Abuya: I am rich after making myself poor, and whoever is willing to trade with God will obtain huge benefits later on.
Author: Why is Abuya very ill? How are you going to become a good leader?
Abuya: If I am not ill, there will be people who worry if I will ‘do it’ again. So Allah is the Most Just. He has made me ill, but my congregation still expands. I believe that my illness will heal by the power of Allah.
Author: Even in Abuya’s congregation a lot of problems exist.
Abuya: A good tree knows the suitable seasons to drop its leaves, to reproduce leaves, to begin to bear fruits, to discard its old branches, to add small branches, etc. The veracity of a congregation is determined by its ability to put affairs in order according to the correct method, the suitable time, the good steps and the appropriate people to solve particular problems.
Author: Abuya’s congregation has been befallen with too many tribulations. But it has also received a lot of bounties from Allah?
Abuya: Throughout the history of the true struggle, as striven for by Allah and His Messengers and then together with the reformers (mujaddid), it is full of tests and bounties. They alternate, never do bounties come alone and never do tests come alone. Both occur within a space of time so that fighters of truth are always balanced between their patience and gratefulness. There is a ‘check and balance’ in God’s congregation.
Author: What is the clear evidence that Abuya’s congregation is the true congregation sent forth by Allah and His Messenger?
Abuya: In the early phase of every century, Allah and His Messenger commanded the Muslim ummah to search for a reformer. There is a hadith which proclaims: “At the head of every 100 Hijrah years, Allah brings forth a renewer of religion (mujaddid).” Another hadith states, “(The true congregation) is able to manifest the truth and can never be harmed by those who oppose it.”
Let us look at three characteristics of the reformer as mentioned by Allah and His Messenger.
He arrives in the early phase of each century.
He is able to bring out the Islamic way of life in reality.
It cannot be damaged by those who oppose it. Its struggle can be continued in spite of the many obstacles.
At first I searched for the leader whose attributes fit those specified by Allah and His Messenger. But I could not find any. So I thought of trying to become that leader. Based on what has happened and is happening to me and my congregation, I believe that this is the congregation concerned.
Author: But have not the Aurad Muhammadiah and Imam al-Mahdi been officially ruled as deviant?
Abuya: In the present Muslim world, there are two schools of thought which exchange accusations of deviation and deviationism between them. Both claim to be speaking for the truth. The one and evident truth is from Allah and His Messenger. In facing the multitude of problems in this depraved and chronically sick world, Allah will surely guide the genuine truth-seekers on the true path (sirat al-mustaqim) safely, without being hindered by forthcoming obstacles.
Author: Abuya has included dubious elements in this struggle - matters of the unseen world such as those to do with the Angel of Death, the water of the beard, tawassul (prayer by intercession) and khadam (servant from among the genies).
Abuya:
a. The Angel of Death
In actual fact, Allah asks us to pray to Him in whatever problem we face, even if only to ask for longevity of age or the deferment of death. If someone prays so that Izra’il postpones taking the life of someone and Allah permits such a request, it is the same as Allah allowing a sick person to call for a doctor to treat him. The power to heal is not in the hands of the doctor. Allah has the absolute power to heal, to give life or to take life. But Allah widens His religion by allowing His servants to deal with His ‘administrative officers’ in the government of Allah, such as the angels, the prophets, the invisible souls, plus the physical creations. All these are meant as matters of religion and for Allah.
b. The water of the beard
In the science of treatment and healing, especially in dealing with the spiritual problems, psychological troubles, mental illness and other non-physical ailments, the physicians and spiritual doctors will utilize Quranic verses and hadiths of the Prophet Muhammad (PBUH). Prayer water which has been added with good elements from a mursyid (spiritual mentor) whose prayers are asked for, is also a source of blessing from Allah and His Messenger. Not only is his prayers accepted, but his beard is also accepted by Allah as a source of prayer and blessing.
The history of Sayidina Khalid ibnu Walid bringing the beard of the Messenger of Allah to every battlefield is evidence that not only can the Messenger of Allah pray for one, but his beard can also make Allah grant one’s wish. It not uncommon for the body parts of a mursyid, as inheritor of the attributes of Messengers of Allah, to be treated in the same manner as the body of the Messenger of Allah. If you are skeptical about all these, try performing istikharah (decision-making prayer), to seek an answer from Allah and His Messenger.
c. Tawassul
Let us not quarrel over this issue, but rather we try to turn this crisis to our advantage to develop Islam. Whoever that believes that tawassul is allowed by Allah and The Messenger, please do it until the practice of Islam becomes evident in the middle of Muslim society. Who is not convinced that tawassul is permitted, please struggle for Islam until Muslims become strong and authoritative in both spiritual and material development. May Allah give guidance to all of us.
d. Khadam
This knowledge is treated as nonsense by some Muslim groups, but with the will of Allah and His Messenger, there were genies that had embraced the faith of and struggled alongside the Messenger of Allah. Allah the Almighty is able to create all these. Genies who swear obedience to the Islamic leader can be specific instructions to help in the cause of the struggle. Do remember, enemies of Islam are willing to use blackckagic accompanied with armies of genies to destroy Islam, so with the justice of Allah, Muslims can do likewise legally, as the religion permits.
Author: What is Abuya’s secret in re-establishing a congregation which had undergone destruction? From where does Abuya get a lot of money to reinvigorate it?
Abuya: Only Allah and His Messenger know how to bring life back to His religion. This means that Allah and His Messenger lead and teach strategies against the enemies so that His religion is in control of events. Money comes from Allah too. Do not think that Allah has no money. In fact Allah is the Richest. Why do we not use this to our advantage?
Author: Is Abuya confident of victory?
Abuya: If really promised by Allah and His Messenger, a congregation’s leader is appointed by Allah and His Messenger. He is the mujaddid, and victory is destined for him. Allah promises for him and his congregation not only Paradise in the Hereafter, but also power in this world, by the will of Allah.
10 YEARS UNDER ISA
In July 1994, Abuya told Datuk Norian Mai, the then Deputy Inspector General of Police, “If you persist in the effort to destroy this Islamic organization (Arqam), we will not resist, but Mahathir (the Prime Minister) and Anwar (the Deputy Prime Minister) will fall.”
“Alright,“ said Norian Mai, “The government has decided, we will use the ISA against you and if you don’t fight back, our task will be simple.”
Since then, August 1994 until October 2004, Abuya was bound by the ISA while Arqam disappeared.
The day of Abuya’s arrest was also Abuya’s holiday following the end of Abuya’s 7-year overseas sojourn. In the past, Abuya was precluded from returning by the rumours of his possible arrest by the government. After 7 years of striving to build up the congregation in several countries in the world, Abuya seemingly ‘forced’ the government to bring him back to Malaysia.
After 7 years of exile abroad, Abuya’s struggle should have perished, but instead it became st
ronger, compelling the government to extradite Abuya home. There was a global uproar on the day Abuya was arrested. The Cable News Network (CNN) was the only news agency present at the scene of the apprehension in northern Thailand. Abuya was taken away from his congregation to be placed in the same household with Interior Ministry officials, the police and the Special Branch (SB) who were staff of the ISA.
Actually Abuya was happy to be able to return to and live with Malaysia. For the past 7 years, he had been living within the international community. What harm is there in getting to stay with figures important to national security? Without such an avenue, how would it be possible to face directly this exclusive group? Sitting down and discussing with them, something very beneficial might arise. Even whilst living amongst different ethnic, cultural and linguistic communities groups, a lot was gained in furthering the cause of the struggle, what more if he stayed within the same racial and religious citizenry.
Yes, the ISA was in actual fact a session to discuss security affairs. One side fought for security and truth, the other side had been struggling for the same things. Masya Allah, how amazing that the encounter proved very meaningful. Would you believe that, inside the air-conditioned interrogation room, a mutual understanding was arrived at between the capturer and the detainee. When truth had been discovered, the Might of Allah unites opposing sides.
Believe it or not, at the end of the 10-year ISA saga, on the day he was released, Abuya declared, “I will give cooperation to the government of Islam Hadhari,” while the ISA said, “Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”
The 10 years were a process to unite two causes. The 10 years also processed the downfall of both Mahathir and Anwar to realize Malaysia as an Islam Hadhari state.
When Abuya pioneered the development of the Rufaqa’ township in Bandar Country Homes, on 30th October 1999, during the opening of the Ikhwan supermarket, the police and Special Branch from Rawang asked Abuya, “Why do you open a shop?”
“Sir, my family is large – many children, sons-in-law, daughters-in-law, and grandchildren. If we don’t have our own grocery store, we may not be able to get food and milk. Moreover I’m a Muslim, God has commanded me to live on my own efforts,” answered Abuya.
“From where do you get money?” queried the SB officer.
“From God,” answered Abuya. This surprised the SB officer. Not long after that, Abuya opened a clinic.
The SB questioned again, “Why do you open a clinic?”
“I have to make sure all my family members live the Islamic way. I am responsible, for my big family, to see that they are not involved in medical treatment which does not conform to Islamic laws, particularly in maternity matters,” replied Abuya.
Such was how Abuya developed one project after another, whilst making both Muslim and non-Muslim SB officers understand its purpose. When the Rufaqa’ township was completed, equipped with a cinema, Abuya told his SB friends that he had accomplished the government’s wish for the Malays to develop their economies. The SB officers agreed. When envious parties demanded the closure of the Rufaqa’ township and Abuya be banished from Rawang to Labuan, the SB remarked, “Don’t close down the Malay economic projects. Let me keep tabs on them and protect them from negative elements.” Among the SB officers were non-Muslims such as Mr. Asyok
IN LABUAN
Banishment to Labuan in 2002 was Malaysian government’s final plan to end Abuya’s struggle, having been preceded by various other plans and multiple bans. Every time banned, all will think, “Arqam is finished.” But after each moment, Arqam persists and survives.
An SB officer once told me and Abuya, “We have been following your affairs since Arqam was founded. When the crisis between you and Akbar Anang erupted in 1978, we found out that you managed to control the situation. When you were involved in the crisis with Mokhtar Yaakub in 1986, you won again. Very surprising and illogical. Many asked, what was your real strength? You defeated Akbar Anang probably because Akbar Anang only had worldly qualifications without any religious qualification. But Mokhtar, who had both strengths: a degree and religious clout, also lost against you. Amazing indeed.”
The SB officer continued, “This time round, against Mahathir, you’ll be finished.” How convinced the officer was of his thinking.
When Abuya’s case approached no ending after 8 years, an SB officer remarked, “We thought facing Arqam was easy. It was actually most difficult. It exists, yet it does not. It does not exist, yet it does.”
On the day Abuya was freed from the ISA, after 10 years of discussing, exchanging viewpoints, and searching for the truth, and the police had become convinced that Abuya no longer posed a threat to the government, but was indeed an asset, an SB officer said, ““Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”
I remember the story of a great saint, Yazid Bustami in Baghdad. For the 7 years he was expelled from his country, Iraq suffered from various mishaps. One then gave his view, “Recall Yazid to Baghdad.” True, masya Allah, Iraq was restored to peace once Yazid returned. I had always thought, who would invite Abuya back to Malaysia? Astonishingly, Abuya was invited by the Ministry of Interior Affairs, headed by the Prime Minister, Abdullah Badawi.”
So Abuya gained liberation after waiting for 10 years. The police said, “It has not been easy to release Ustaz (Abuya). We had to investigate deeply externally and internally. We have to admit that Ustaz’s enemies are still strong. They believe that Ustaz will revive the banned teachings, and they do not recommend that Ustaz be freed. So Ustaz, if this assumption is true, Ustaz may be re-arrested.”
Actually the comments by Abuya’s enemies are true. Even before his release, Rufaqa’ had emerged as Arqam’s successor. Imagine if Abuya is freed. But observers had wanted to see how Allah and His Messenger, via Abuya, manoeuvres past the obstacles. It is said ‘Allah and His Messenger’ here because many Muslims had become convinced that Abuya’s strength is ‘Allah and His Messenger’.
If not due to Allah’s Might, how could Abuya and his struggle have reached such an extent. A lot of evidence has been provided by Allah to make thinking people say, “Abuya is the truth from Allah. This is a God-ordained repeat of the history of the first Islamic struggle by the Messenger of Allah and his Companions.”
Once we arrived in Labuan, we were given briefings which were deemed capable of transforming Abuya into an ordinary citizen in Malaysia. “You will soon be sent back in a purified condition and be accepted as a good Malaysian citizen,” was the conclusion of the briefing by Mr. Saravanan, Labuan’s Chief Inspector.
True, 2 years later, Abuya was allowed to return. But by then, Rufaqa’ had emerged as an Islamic company with international stature. People came in droves from within and outside Malaysia to Labuan to accept Abuya’s leadership. Economic projects mushroomed in Australia, Indonesia, Jordan and other countries.
Once again the human intellect misjudged Abuya’s fate, for this struggle is planned not by reasoning but rather by the soul. This verifies the words of Syeikh Mohsin Al Labban of Australia. He first came to Abuya when Abuya was under detention in Rawang, after receiving a ‘message’ from the Messenger of Allah. Upon hearing that Abuya was transferred to Labuan, he vowed from Australia, “Wallahi. This is Allah’s final test for you. You will win after this.”
Syeikh Mohsin is Australia’s number one ulama. When Abuya was in Labuan, he came again to pay another visit. His vows were realized, denying all other reasoning that had hitherto been made. In Labuan, the British ended its colonization of Malaya and God also chose Labuan for Abuya to close down his ISA episode. It was for him end the crisis in government after the downfall of Mahathir and Anwar from the reins of power. The SB officer heralded Abuya’s return by clearly proclaiming, “Putrajaya will be Abuya’s.”
Here let me disclose an episode during our detention in Labuan. The SB thought that Abuya would be defeated, but in actual fact Abuya scored a big victory there. According to their reasoning, the plan drawn up would logically destroy Abuya. But how did the plan fail?
It started when a well-known political figure in Labuan arrogantly derided Abuya in front of the state Inspector General of Police during a reception at his office. He sat snobbishly, pointing his backside and shoes towards Abuya. His words would add injury to the insulting behaviour.
From here, the SB began to sympathize with Abuya. Allah the Almighty had transformed the SB’s doubt of Abuya into sympathy. So every Monday when we reported to the police station, the SB officers would amicably welcome us. They chatted with us, asked about our problems and gave guidelines. Abuya took the opportunity to introduce God to them.
Abuya never took revenge on the aforesaid political figure, but instead directed all Rufaqa’ members, especially Abuya’s family, to rent rooms at the hotel owned by the Labuan politician. Having been short of clients for some time, the hotel became merry by arrival of large scale contingents of Abuya’s family, followers and guests throughout Abuya 2-year stay in Labuan.
The SB was astounded by Abuya’s willingness to repay one’s hatred and enmity towards him with kindness. Yet again Abuya’s etiquette managed to soothe the hearts of those who would be instrumental in determining Abuya’s fate in Labuan.
Finally SB officers became Abuya’s friends. Abuya solved their numerous problems. To the SB, Abuya was clearly a good rather than a bad person. Abuya was not an enemy, but a helpful friend. Abuya was not dangerous, but very beneficial.
As a result, the SB was no longer suspicious of Abuya. They wrote good reports about Abuya throughout the 2 years in Labuan. Abuya was allowed to conduct company activities, up to the international level.
Fearing for his eclipse of influence, there were attempts by the political figure above and his henchmen to damage and slander Abuya, but Allah obstructed such attempts by using the hands of SB officers who had understood that Abuya was none other than the victim of politicians’ greed.
When Abuya was slandered as seeking influence, the SB answered, “How can person who could not speak seek influence?”
When Abuya was defamed as spreading deviant teachings, the SB replied, “Abuya is a good person.”
When Abuya was libeled as harbouring political ambitions, the SB retorted, “That is a business motivation do that his people succeed.”
When Abuya was maligned as conspiring a secret agenda, the SB answered, “No. There is no danger and he is not a threat. All the accusations originate from those who envy him.”
Masya Allah, Allah’s Might had transformed the hearts of the SB towards Abuya. Such was Abuya’s strength.
In Abuya’s case, he had to face with the official ulama. The SB witnessed 2 sides opposing each other about religion. But clearly, one side practiced the religion, the other side just talked about it. Although knowledge-wise they did not know who was true and who was false, but their hearts were more convinced in Abuya’s religion.
It would be wise for me here to present part of the dialogue between Abuya and the religious authorities that took place in front of the SB from Kuala Lumpur, Labuan and Sabah in the final monthly session prior to Abuya’s release from the ISA. At times, the dialogue became tense; let me present just one example.
The official ulama: We demand that Ashaari take off his turban before being released.
Abuya: I disagree. If I have to take off my turban, it matters not that I am not freed. I wear this turban without any harmful intent. It is not even enjoyable. At a time when even the ulama refuse to put on the turban, I only wish to defend a sign of Allah and a practice of the Messenger of Allah (PBUH). If I have to take it off, who else is going to aggrandize the rights of Allah and His Messenger on this earth?
(The official ulama who attended the session did not wear any form of headgear).
Alhamdulillah, the Interior Ministry through its representative still freed Abuya not long after that, without forcing Abuya to take off his turban.
Such was how Allah fought those who engaged in war against Him, thus Allah’s man emerged victorious. Abuya finally triumphed in Labuan. The triumph here means the capacity of advancing Islam to the international level and of convincing the SB that he was innocent.
Henceforth Abuya was released from the ISA with his acquiring many friends from among the police and the SB. All plans prepared to obstruct Abuya proved futile as early on Abuya had ‘conquered’ their hearts. When hearts had been conquered, Acts and legislation were of no consequence. How Wise of Allah, coaxing people to love Him, and with love, people would follow His Commandments without any order or compulsion. People would be more than willing to leave behind their past objects of affection.
“Alright,“ said Norian Mai, “The government has decided, we will use the ISA against you and if you don’t fight back, our task will be simple.”
Since then, August 1994 until October 2004, Abuya was bound by the ISA while Arqam disappeared.
The day of Abuya’s arrest was also Abuya’s holiday following the end of Abuya’s 7-year overseas sojourn. In the past, Abuya was precluded from returning by the rumours of his possible arrest by the government. After 7 years of striving to build up the congregation in several countries in the world, Abuya seemingly ‘forced’ the government to bring him back to Malaysia.
After 7 years of exile abroad, Abuya’s struggle should have perished, but instead it became st
ronger, compelling the government to extradite Abuya home. There was a global uproar on the day Abuya was arrested. The Cable News Network (CNN) was the only news agency present at the scene of the apprehension in northern Thailand. Abuya was taken away from his congregation to be placed in the same household with Interior Ministry officials, the police and the Special Branch (SB) who were staff of the ISA.
Actually Abuya was happy to be able to return to and live with Malaysia. For the past 7 years, he had been living within the international community. What harm is there in getting to stay with figures important to national security? Without such an avenue, how would it be possible to face directly this exclusive group? Sitting down and discussing with them, something very beneficial might arise. Even whilst living amongst different ethnic, cultural and linguistic communities groups, a lot was gained in furthering the cause of the struggle, what more if he stayed within the same racial and religious citizenry.
Yes, the ISA was in actual fact a session to discuss security affairs. One side fought for security and truth, the other side had been struggling for the same things. Masya Allah, how amazing that the encounter proved very meaningful. Would you believe that, inside the air-conditioned interrogation room, a mutual understanding was arrived at between the capturer and the detainee. When truth had been discovered, the Might of Allah unites opposing sides.
Believe it or not, at the end of the 10-year ISA saga, on the day he was released, Abuya declared, “I will give cooperation to the government of Islam Hadhari,” while the ISA said, “Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”
The 10 years were a process to unite two causes. The 10 years also processed the downfall of both Mahathir and Anwar to realize Malaysia as an Islam Hadhari state.
When Abuya pioneered the development of the Rufaqa’ township in Bandar Country Homes, on 30th October 1999, during the opening of the Ikhwan supermarket, the police and Special Branch from Rawang asked Abuya, “Why do you open a shop?”
“Sir, my family is large – many children, sons-in-law, daughters-in-law, and grandchildren. If we don’t have our own grocery store, we may not be able to get food and milk. Moreover I’m a Muslim, God has commanded me to live on my own efforts,” answered Abuya.
“From where do you get money?” queried the SB officer.
“From God,” answered Abuya. This surprised the SB officer. Not long after that, Abuya opened a clinic.
The SB questioned again, “Why do you open a clinic?”
“I have to make sure all my family members live the Islamic way. I am responsible, for my big family, to see that they are not involved in medical treatment which does not conform to Islamic laws, particularly in maternity matters,” replied Abuya.
Such was how Abuya developed one project after another, whilst making both Muslim and non-Muslim SB officers understand its purpose. When the Rufaqa’ township was completed, equipped with a cinema, Abuya told his SB friends that he had accomplished the government’s wish for the Malays to develop their economies. The SB officers agreed. When envious parties demanded the closure of the Rufaqa’ township and Abuya be banished from Rawang to Labuan, the SB remarked, “Don’t close down the Malay economic projects. Let me keep tabs on them and protect them from negative elements.” Among the SB officers were non-Muslims such as Mr. Asyok
IN LABUAN
Banishment to Labuan in 2002 was Malaysian government’s final plan to end Abuya’s struggle, having been preceded by various other plans and multiple bans. Every time banned, all will think, “Arqam is finished.” But after each moment, Arqam persists and survives.
An SB officer once told me and Abuya, “We have been following your affairs since Arqam was founded. When the crisis between you and Akbar Anang erupted in 1978, we found out that you managed to control the situation. When you were involved in the crisis with Mokhtar Yaakub in 1986, you won again. Very surprising and illogical. Many asked, what was your real strength? You defeated Akbar Anang probably because Akbar Anang only had worldly qualifications without any religious qualification. But Mokhtar, who had both strengths: a degree and religious clout, also lost against you. Amazing indeed.”
The SB officer continued, “This time round, against Mahathir, you’ll be finished.” How convinced the officer was of his thinking.
When Abuya’s case approached no ending after 8 years, an SB officer remarked, “We thought facing Arqam was easy. It was actually most difficult. It exists, yet it does not. It does not exist, yet it does.”
On the day Abuya was freed from the ISA, after 10 years of discussing, exchanging viewpoints, and searching for the truth, and the police had become convinced that Abuya no longer posed a threat to the government, but was indeed an asset, an SB officer said, ““Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”
I remember the story of a great saint, Yazid Bustami in Baghdad. For the 7 years he was expelled from his country, Iraq suffered from various mishaps. One then gave his view, “Recall Yazid to Baghdad.” True, masya Allah, Iraq was restored to peace once Yazid returned. I had always thought, who would invite Abuya back to Malaysia? Astonishingly, Abuya was invited by the Ministry of Interior Affairs, headed by the Prime Minister, Abdullah Badawi.”
So Abuya gained liberation after waiting for 10 years. The police said, “It has not been easy to release Ustaz (Abuya). We had to investigate deeply externally and internally. We have to admit that Ustaz’s enemies are still strong. They believe that Ustaz will revive the banned teachings, and they do not recommend that Ustaz be freed. So Ustaz, if this assumption is true, Ustaz may be re-arrested.”
Actually the comments by Abuya’s enemies are true. Even before his release, Rufaqa’ had emerged as Arqam’s successor. Imagine if Abuya is freed. But observers had wanted to see how Allah and His Messenger, via Abuya, manoeuvres past the obstacles. It is said ‘Allah and His Messenger’ here because many Muslims had become convinced that Abuya’s strength is ‘Allah and His Messenger’.
If not due to Allah’s Might, how could Abuya and his struggle have reached such an extent. A lot of evidence has been provided by Allah to make thinking people say, “Abuya is the truth from Allah. This is a God-ordained repeat of the history of the first Islamic struggle by the Messenger of Allah and his Companions.”
Once we arrived in Labuan, we were given briefings which were deemed capable of transforming Abuya into an ordinary citizen in Malaysia. “You will soon be sent back in a purified condition and be accepted as a good Malaysian citizen,” was the conclusion of the briefing by Mr. Saravanan, Labuan’s Chief Inspector.
True, 2 years later, Abuya was allowed to return. But by then, Rufaqa’ had emerged as an Islamic company with international stature. People came in droves from within and outside Malaysia to Labuan to accept Abuya’s leadership. Economic projects mushroomed in Australia, Indonesia, Jordan and other countries.
Once again the human intellect misjudged Abuya’s fate, for this struggle is planned not by reasoning but rather by the soul. This verifies the words of Syeikh Mohsin Al Labban of Australia. He first came to Abuya when Abuya was under detention in Rawang, after receiving a ‘message’ from the Messenger of Allah. Upon hearing that Abuya was transferred to Labuan, he vowed from Australia, “Wallahi. This is Allah’s final test for you. You will win after this.”
Syeikh Mohsin is Australia’s number one ulama. When Abuya was in Labuan, he came again to pay another visit. His vows were realized, denying all other reasoning that had hitherto been made. In Labuan, the British ended its colonization of Malaya and God also chose Labuan for Abuya to close down his ISA episode. It was for him end the crisis in government after the downfall of Mahathir and Anwar from the reins of power. The SB officer heralded Abuya’s return by clearly proclaiming, “Putrajaya will be Abuya’s.”
Here let me disclose an episode during our detention in Labuan. The SB thought that Abuya would be defeated, but in actual fact Abuya scored a big victory there. According to their reasoning, the plan drawn up would logically destroy Abuya. But how did the plan fail?
It started when a well-known political figure in Labuan arrogantly derided Abuya in front of the state Inspector General of Police during a reception at his office. He sat snobbishly, pointing his backside and shoes towards Abuya. His words would add injury to the insulting behaviour.
From here, the SB began to sympathize with Abuya. Allah the Almighty had transformed the SB’s doubt of Abuya into sympathy. So every Monday when we reported to the police station, the SB officers would amicably welcome us. They chatted with us, asked about our problems and gave guidelines. Abuya took the opportunity to introduce God to them.
Abuya never took revenge on the aforesaid political figure, but instead directed all Rufaqa’ members, especially Abuya’s family, to rent rooms at the hotel owned by the Labuan politician. Having been short of clients for some time, the hotel became merry by arrival of large scale contingents of Abuya’s family, followers and guests throughout Abuya 2-year stay in Labuan.
The SB was astounded by Abuya’s willingness to repay one’s hatred and enmity towards him with kindness. Yet again Abuya’s etiquette managed to soothe the hearts of those who would be instrumental in determining Abuya’s fate in Labuan.
Finally SB officers became Abuya’s friends. Abuya solved their numerous problems. To the SB, Abuya was clearly a good rather than a bad person. Abuya was not an enemy, but a helpful friend. Abuya was not dangerous, but very beneficial.
As a result, the SB was no longer suspicious of Abuya. They wrote good reports about Abuya throughout the 2 years in Labuan. Abuya was allowed to conduct company activities, up to the international level.
Fearing for his eclipse of influence, there were attempts by the political figure above and his henchmen to damage and slander Abuya, but Allah obstructed such attempts by using the hands of SB officers who had understood that Abuya was none other than the victim of politicians’ greed.
When Abuya was slandered as seeking influence, the SB answered, “How can person who could not speak seek influence?”
When Abuya was defamed as spreading deviant teachings, the SB replied, “Abuya is a good person.”
When Abuya was libeled as harbouring political ambitions, the SB retorted, “That is a business motivation do that his people succeed.”
When Abuya was maligned as conspiring a secret agenda, the SB answered, “No. There is no danger and he is not a threat. All the accusations originate from those who envy him.”
Masya Allah, Allah’s Might had transformed the hearts of the SB towards Abuya. Such was Abuya’s strength.
In Abuya’s case, he had to face with the official ulama. The SB witnessed 2 sides opposing each other about religion. But clearly, one side practiced the religion, the other side just talked about it. Although knowledge-wise they did not know who was true and who was false, but their hearts were more convinced in Abuya’s religion.
It would be wise for me here to present part of the dialogue between Abuya and the religious authorities that took place in front of the SB from Kuala Lumpur, Labuan and Sabah in the final monthly session prior to Abuya’s release from the ISA. At times, the dialogue became tense; let me present just one example.
The official ulama: We demand that Ashaari take off his turban before being released.
Abuya: I disagree. If I have to take off my turban, it matters not that I am not freed. I wear this turban without any harmful intent. It is not even enjoyable. At a time when even the ulama refuse to put on the turban, I only wish to defend a sign of Allah and a practice of the Messenger of Allah (PBUH). If I have to take it off, who else is going to aggrandize the rights of Allah and His Messenger on this earth?
(The official ulama who attended the session did not wear any form of headgear).
Alhamdulillah, the Interior Ministry through its representative still freed Abuya not long after that, without forcing Abuya to take off his turban.
Such was how Allah fought those who engaged in war against Him, thus Allah’s man emerged victorious. Abuya finally triumphed in Labuan. The triumph here means the capacity of advancing Islam to the international level and of convincing the SB that he was innocent.
Henceforth Abuya was released from the ISA with his acquiring many friends from among the police and the SB. All plans prepared to obstruct Abuya proved futile as early on Abuya had ‘conquered’ their hearts. When hearts had been conquered, Acts and legislation were of no consequence. How Wise of Allah, coaxing people to love Him, and with love, people would follow His Commandments without any order or compulsion. People would be more than willing to leave behind their past objects of affection.
WHY TAKSUB ( FANATICAL DEVOTION TO A LEADER )
There exists a general worry about the taksub attitude among the followers of Abuya to him. It is said to bring negative implications. It is thus appropriate to explain the factors behind Abuya’s creating a bond between him and his followers, which some people have treated as dangerous. Does Abuya not know the dangers of taksub?
The truth is that, between Abuya and his followers there are intense feelings tying one with the other, and this is what Allah meant by the faithful holding to the rope of Allah. When every one holds to this rope, the rope will tie them together, until they form a strong network, a firm arrangement and an awesome building. The Messenger of Allah (PBUH) portrays the feelings of one faithful with another bonded like parts of a human body. When one part of the body is sick, the whole body is struck with sickness and stays awake at night so as not to let his team mates alone. The Companions of the Messenger of Allah (PBUH) realized this fact of life of the faithful in their attitude during war. It has been famously related how one future martyr had cried with pain asking for water. When water reached him, he gave it up to B upon hearing B groaning in pain. As B was about to drink, he heard C pleading for water, so B forsook it for C. This continued until all the companions in the rotation for water died.
Can Muslims today, whether at a level of a family, organization, village, city, district, county, ministry, department, nation or the world, create such a living environment as had been testified Islamic history?
The answer is ‘no’, because there is no longer Muslims who struggle towards that. Even Muslims, who apparently struggle for Islam, have in actual fact no intention of repeating the Messenger of Allah’s struggle, but they rather try to accommodate the struggle with modern times. The ulama have become modernized and feel embarrassed to say, “Come, let us imitate the community of the Messenger of Allah, let us imitate the congregation of the Messenger of Allah and let us copy the environment in the mosque of the Messenger of Allah.”
How come the ulama not know, that only the Messenger of Allah is able to tie the hearts of the people so close to him, such that arouses the anger of the enemies of Allah and His Messenger. In order to extinguish such extreme manifestations of devotion, taksub is prohibited. The culture of taksub is opposed by the enemies of Islam, not by Muslims. The enemies disdain Muslims, as being stupid, poor, sexually promiscuous and others. How can the ulama be ignorant of this? Are they not aware that the majority of Muslims today do whatever the enemies want them to do? Are they blind to the fact that Abuya is today attacked by the so-called religious establishment? Can they not understand that near the end of time, people are against religion in the name of religion, in the name of salaried ulama whose life is not for God? Religious activity is made as a source of provision, so religion is willingly warded off if it obstructs their seeking of provision.
I have the courage to say so because my observation indicates the existence of a group of ‘religious’ people who sell religion not for religion but for money, and so they are willing to go against the true religion, which can obstruct their nefarious activities. My arguments are as follows:
1. In religion, Muslims are commended to perform daily prayers at the early hour. If Zuhr commences at 1.21, so the azan (Muslim call for prayer) is at exactly 1.21. And at 1.21, Muslims should be ready so that right after the azan ends, prayers begin. But today, many Muslims pray Zuhr at 3 pm, Asr at 6 pm and so on. In fact, many other Muslims do not even pray. If we travel from Johore to Perlis, it is so difficult to find a group of Muslims seriously ready to pray at the exact time of prayers, performing congregational prayers in a close and straight row. Only among Abuya’s congregation can we see prayer halls being filled with well disciplined people seriously waiting for Allah’s call in full preparation. But Abuya’s opponents, who claim to be fighters of Islam, oppose even Abuya’s congregation. The fact that the majority of Muslims neglect prayers has never been a topic of interest to them in their talks.
2. To be religious is to love Allah and His Messenger more than anything or anyone else. The ulama and religious teachers all know the stipulations in the Quran and Hadith that, whoever loves others more than he loves Allah and His Messenger, awaits destruction. Today, in Malaysia, if we compare all the religious figures, who is the most distinctive in seriously making God known, inculcating the feelings of love and fear of Allah and His Messenger in himself and his followers, expressing Allah as the supreme love, striving for God as his main agenda? Even his way of life is programmed according to the daily schedule fixed by Allah and His Messenger. Who? From my observation, Abuya has succeeded in connecting the hearts of the people to Allah and His Messenger, to love, fear and attempt to live on this path. Other figures can talk about Allah and His Messenger, but cannot realize the love and fear. Yet Abuya is the greatest enemy of some who claim to be religious fighters.
3. Allah and His Messenger have stressed a lot regarding the importance of the Hereafter compared to the world. The Hereafter and death come first; the world and life come second. A Muslim must make the agenda of the Hereafter and death as priority. The world and life in it are not major goals, even if there are programmes to further them; they can just be appended to the primary agenda of the Hereafter, not the other way round. For example, the prayer programme comes prior to the worldly programme. Meetings take place after Zuhr. Rubber tappers go to plantations after Fajr prayers. Economic projects are executed after praying.
Where among Islamic workers make this a big issue, as demanded by Allah and His Messenger?
Only Abuya inculcates in his congregation this Hereafter-emphasizing culture. The talk of an economy based on the capital of God, all-out sacrifices, the feelings of brotherhood and togetherness in cooperatively to develop the religion in the hope of fulfilling the ISO of the Hereafter, we only hear in Abuya’s struggle. To other people, why bother with such matters? In this situation, Abuya is accused of inventing new teachings in the religion. Without investigation, Abuya’s books are banned. The religious establishment does all this. But their own religious lives are chaotic. Their family is religiously upside down. They can lecture eloquently on the Quran and Hadith, but their actions do not correspond to their speeches. Yet they boldly find fault with the religious practice of others! They are actually opponents of religion in the name of religion. Simply because they have some religious knowledge; although they do not practice it, they willingly accuse as deviant others who truly revive God’s religion.
4. Today, who truly educates their children on Allah and His Messenger? Who struggles to give God to our youth? Their lives are devastated, but whoever is serious enough in saving them with religion? The most conspicuous endeavour is found among Abuya’s congregation. Abuya’s youth are different from the other youth. Today the country has adopted Abuya’s youth as assets. But the antagonists ignore all these, as though such tangible outcome of Abuya’s struggle does not exist. They continue their attacks with irrelevant allegations, focusing on the danger of taksub. In actual fact, when the youth can love their leader and be loyal to Allah, His Messenger and their leader, then only will they be secure from the traps of the devil and evil desires.
Without such taksub, with what can we tie these youth from falling into the valley of the devil and evil desires? Why do these antagonists not fight taksub to other objects idolized by today’s youth?
5. Abuya’s disciples are actually utterly convinced in the veracity of Abuya that love and maintain allegiance to Abuya, even in receiving Abuya’s punishment. They fear being separated from Abuya and being ditched from Abuya’s congregation, because it is impossible to obtain God, as Abuya has given, in other organizations or from some other leader. A thousand and one other goodness can be obtained from Abuya and his struggle. Faith and Islam of such nature can be found in no other place. In fact we fear for those people who leave the congregation and break their relationship with Abuya. They have lost the connection to God, so they become opponents of truth, losing faith and Islam, and together they conspire with the anti-religious group. They then become the opponent of religion in the name of religion.
The worries generated by the taksub of Abuya’s followers towards him have become mere speculation. Yet the countless material benefits are all to be seen. People continue to speculate and worry – what is this? What kind of truth is this group using?
The establishment of economic and educational projects, one after another, by Abuya, via the hands of his followers, derives from the intense feelings of love, loyalty and fear. The wives can be loyal and the children can be obedient due to the cooperation in instilling love and loyalty towards the leader, tied to the rope of Allah and His Messenger.
Unity, cooperation, mutual assistance and love and care with one another in matters of life and struggle that exist in Abuya’s congregation are the fruits born from Abuya’s success in moulding the hearts of his people to love, fear and be loyal to Allah, His Messenger and the leaders.
Where is there such a leader who can do this? Which organization, other than Rufaqa’, has lifted the dignity of the Malays in all aspects? What are other organizations doing now, as compared with Rufaqa’, which is busy in building up Malay economic strength in reality?
All these are because Abuya takes off from an accurate platform in his struggle to construct a strong nation. Muslims must have taqwa for Allah to lift them to be a strong nation. The taqwa then must be tied by a congregation, not individually and not individualistically. The congregation must then make the rope of Allah as its foundation, not any other ideology, political party or economic project.
Abuya is now reaping its harvest. Certain jealous quarters have deemed Abuya as dangerous because of the taksub of Abuya’s people towards him. It makes no sense at all.
The truth is that, between Abuya and his followers there are intense feelings tying one with the other, and this is what Allah meant by the faithful holding to the rope of Allah. When every one holds to this rope, the rope will tie them together, until they form a strong network, a firm arrangement and an awesome building. The Messenger of Allah (PBUH) portrays the feelings of one faithful with another bonded like parts of a human body. When one part of the body is sick, the whole body is struck with sickness and stays awake at night so as not to let his team mates alone. The Companions of the Messenger of Allah (PBUH) realized this fact of life of the faithful in their attitude during war. It has been famously related how one future martyr had cried with pain asking for water. When water reached him, he gave it up to B upon hearing B groaning in pain. As B was about to drink, he heard C pleading for water, so B forsook it for C. This continued until all the companions in the rotation for water died.
Can Muslims today, whether at a level of a family, organization, village, city, district, county, ministry, department, nation or the world, create such a living environment as had been testified Islamic history?
The answer is ‘no’, because there is no longer Muslims who struggle towards that. Even Muslims, who apparently struggle for Islam, have in actual fact no intention of repeating the Messenger of Allah’s struggle, but they rather try to accommodate the struggle with modern times. The ulama have become modernized and feel embarrassed to say, “Come, let us imitate the community of the Messenger of Allah, let us imitate the congregation of the Messenger of Allah and let us copy the environment in the mosque of the Messenger of Allah.”
How come the ulama not know, that only the Messenger of Allah is able to tie the hearts of the people so close to him, such that arouses the anger of the enemies of Allah and His Messenger. In order to extinguish such extreme manifestations of devotion, taksub is prohibited. The culture of taksub is opposed by the enemies of Islam, not by Muslims. The enemies disdain Muslims, as being stupid, poor, sexually promiscuous and others. How can the ulama be ignorant of this? Are they not aware that the majority of Muslims today do whatever the enemies want them to do? Are they blind to the fact that Abuya is today attacked by the so-called religious establishment? Can they not understand that near the end of time, people are against religion in the name of religion, in the name of salaried ulama whose life is not for God? Religious activity is made as a source of provision, so religion is willingly warded off if it obstructs their seeking of provision.
I have the courage to say so because my observation indicates the existence of a group of ‘religious’ people who sell religion not for religion but for money, and so they are willing to go against the true religion, which can obstruct their nefarious activities. My arguments are as follows:
1. In religion, Muslims are commended to perform daily prayers at the early hour. If Zuhr commences at 1.21, so the azan (Muslim call for prayer) is at exactly 1.21. And at 1.21, Muslims should be ready so that right after the azan ends, prayers begin. But today, many Muslims pray Zuhr at 3 pm, Asr at 6 pm and so on. In fact, many other Muslims do not even pray. If we travel from Johore to Perlis, it is so difficult to find a group of Muslims seriously ready to pray at the exact time of prayers, performing congregational prayers in a close and straight row. Only among Abuya’s congregation can we see prayer halls being filled with well disciplined people seriously waiting for Allah’s call in full preparation. But Abuya’s opponents, who claim to be fighters of Islam, oppose even Abuya’s congregation. The fact that the majority of Muslims neglect prayers has never been a topic of interest to them in their talks.
2. To be religious is to love Allah and His Messenger more than anything or anyone else. The ulama and religious teachers all know the stipulations in the Quran and Hadith that, whoever loves others more than he loves Allah and His Messenger, awaits destruction. Today, in Malaysia, if we compare all the religious figures, who is the most distinctive in seriously making God known, inculcating the feelings of love and fear of Allah and His Messenger in himself and his followers, expressing Allah as the supreme love, striving for God as his main agenda? Even his way of life is programmed according to the daily schedule fixed by Allah and His Messenger. Who? From my observation, Abuya has succeeded in connecting the hearts of the people to Allah and His Messenger, to love, fear and attempt to live on this path. Other figures can talk about Allah and His Messenger, but cannot realize the love and fear. Yet Abuya is the greatest enemy of some who claim to be religious fighters.
3. Allah and His Messenger have stressed a lot regarding the importance of the Hereafter compared to the world. The Hereafter and death come first; the world and life come second. A Muslim must make the agenda of the Hereafter and death as priority. The world and life in it are not major goals, even if there are programmes to further them; they can just be appended to the primary agenda of the Hereafter, not the other way round. For example, the prayer programme comes prior to the worldly programme. Meetings take place after Zuhr. Rubber tappers go to plantations after Fajr prayers. Economic projects are executed after praying.
Where among Islamic workers make this a big issue, as demanded by Allah and His Messenger?
Only Abuya inculcates in his congregation this Hereafter-emphasizing culture. The talk of an economy based on the capital of God, all-out sacrifices, the feelings of brotherhood and togetherness in cooperatively to develop the religion in the hope of fulfilling the ISO of the Hereafter, we only hear in Abuya’s struggle. To other people, why bother with such matters? In this situation, Abuya is accused of inventing new teachings in the religion. Without investigation, Abuya’s books are banned. The religious establishment does all this. But their own religious lives are chaotic. Their family is religiously upside down. They can lecture eloquently on the Quran and Hadith, but their actions do not correspond to their speeches. Yet they boldly find fault with the religious practice of others! They are actually opponents of religion in the name of religion. Simply because they have some religious knowledge; although they do not practice it, they willingly accuse as deviant others who truly revive God’s religion.
4. Today, who truly educates their children on Allah and His Messenger? Who struggles to give God to our youth? Their lives are devastated, but whoever is serious enough in saving them with religion? The most conspicuous endeavour is found among Abuya’s congregation. Abuya’s youth are different from the other youth. Today the country has adopted Abuya’s youth as assets. But the antagonists ignore all these, as though such tangible outcome of Abuya’s struggle does not exist. They continue their attacks with irrelevant allegations, focusing on the danger of taksub. In actual fact, when the youth can love their leader and be loyal to Allah, His Messenger and their leader, then only will they be secure from the traps of the devil and evil desires.
Without such taksub, with what can we tie these youth from falling into the valley of the devil and evil desires? Why do these antagonists not fight taksub to other objects idolized by today’s youth?
5. Abuya’s disciples are actually utterly convinced in the veracity of Abuya that love and maintain allegiance to Abuya, even in receiving Abuya’s punishment. They fear being separated from Abuya and being ditched from Abuya’s congregation, because it is impossible to obtain God, as Abuya has given, in other organizations or from some other leader. A thousand and one other goodness can be obtained from Abuya and his struggle. Faith and Islam of such nature can be found in no other place. In fact we fear for those people who leave the congregation and break their relationship with Abuya. They have lost the connection to God, so they become opponents of truth, losing faith and Islam, and together they conspire with the anti-religious group. They then become the opponent of religion in the name of religion.
The worries generated by the taksub of Abuya’s followers towards him have become mere speculation. Yet the countless material benefits are all to be seen. People continue to speculate and worry – what is this? What kind of truth is this group using?
The establishment of economic and educational projects, one after another, by Abuya, via the hands of his followers, derives from the intense feelings of love, loyalty and fear. The wives can be loyal and the children can be obedient due to the cooperation in instilling love and loyalty towards the leader, tied to the rope of Allah and His Messenger.
Unity, cooperation, mutual assistance and love and care with one another in matters of life and struggle that exist in Abuya’s congregation are the fruits born from Abuya’s success in moulding the hearts of his people to love, fear and be loyal to Allah, His Messenger and the leaders.
Where is there such a leader who can do this? Which organization, other than Rufaqa’, has lifted the dignity of the Malays in all aspects? What are other organizations doing now, as compared with Rufaqa’, which is busy in building up Malay economic strength in reality?
All these are because Abuya takes off from an accurate platform in his struggle to construct a strong nation. Muslims must have taqwa for Allah to lift them to be a strong nation. The taqwa then must be tied by a congregation, not individually and not individualistically. The congregation must then make the rope of Allah as its foundation, not any other ideology, political party or economic project.
Abuya is now reaping its harvest. Certain jealous quarters have deemed Abuya as dangerous because of the taksub of Abuya’s people towards him. It makes no sense at all.
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