Not only is it uncommon for people from the countryside to travel abroad, but to even leave their villages behind in search for town life is also difficult for them. There are many Malaysians who have never been to Kuala Lumpur. The majority of applicants for international passports are also non-Malay non-Muslims. The costs are high. For the middle classes who form the majority of Malaysians, the best they can afford to go is to Mecca.
And if they are left with no choice but to leave the country, whether to live in exile or to perform some official task, they can normally only afford to remain in one designated place only. It is not easy to be able to travel anywhere in a foreign country. The costs are too high, beyond the means of an ordinary person.
Hence, it is exceptional and miraculous for Abuya, a poor person from Pilin, not highly educated, not bearing any official post, neither supported by any millionaire nor by loans, to have
successfully lived for seven consecutive years overseas with entourages from his congregation.
At that time, he traveled ¾ of the world and opened 20 branches of his congregation abroad. Throughout his sojourn, if Abuya traveled everywhere by aeroplane, ate at restaurants and stayed in hotels. He also moved around in a five-seater land vehicle, reaching almost every corner of the country currently visited. Even a millionaire or a billionaire could not afford to do as such!
While expanding his movement overseas, Abuya met with important people of the country, officials, students, ordinary citizens and businessmen. He understood the country’s physical geography, its climate and weather, language, culture, way of life, sources of income, racial and religious characters, their special traits and weaknesses, their medium of transport and their animal livestock. In short, Abuya understands very well the characters of a country he visits and its ethnic groups. Abuya scrutinizes the features of the world, observing its handicap and specialty. Abuya understands well the world’s strengths and weaknesses.
Unraveled to him are the secrets why the various peoples and nations have become as such, and the way out for Muslims to regain strength. Abuya also detected the secrets of the strengths and weaknesses of the developed countries, which Muslims have made their objects of emulation. Abuya was given the definite opportunity to learn directly about the history, geography, cultures and nations of a particular country. The following are some of the countries that Abuya has really studied and stayed in for a considerable period of time:
Abuya has landed in and taken off from Ankara, Turkey, ten times. For each visit, Abuya spent three weeks there, meaning Abuya has stayed in Turkey for thirty weeks altogether. Each day is spent visiting and meeting with various layers of Turkish society. Abuya visits from the north to the south of Turkey, and explores the country from the west to the east. Abuya unravels Turkey’s history, visits people from all levels of society and finally Abuya ‘met’ with Prophet Abraham at the place in Urfa where he was put to flames by his people.
The truth is that Turkey is very much concealed by the West, lest its Muslims regain strength to rise again. It has been 700 years since the downfall of Turkey, but it had previously ruled 29 countries in the two continents of Europe and West Asia in the name of Islam. Its strength is clearly manifested in its mosques, historical buildings, tombs of the prominent figures and its religious scriptures.
The West fears the prospect of Muslims being enlightened to the truth about the secrets of their strength. So they hide the history of Turkey, but Abuya visits Turkey and reclaims it.
The truth is that, such glorious history started when Muslims displayed taqwa to Allah. Conversely, everything is destroyed whenever Muslims lose God. But the West says that Muslims must begin with the economy and development. They try their best, with deception and dirty tactics, to ridicule and mislead taqwa-building efforts. Fighters for the cause of truth are presented to the world as aggressive and evil characters. Kamal Atartuk, the destroyer of religion in the name of religion, is made a symbol of admiration. Today secularism overwhelms Turkey 100%, not few of its citizens becoming Christians.
Abuya has traveled around Indonesia, exploring whole corners of it, for 7 times on road. From Aceh to Maroke, from Jakarta to Lombok. Abuya maintained his family life in Indonesia as though it were his own country. Moreover, there are many of Abuya’s followers there. Abuya stayed there for several years, but not consecutively. Abuya does not usually stay in a place for more than ten days. He would renew his traveling in order to maintain the jama’ and qasar prayers. So he traveled continuously but frequently revisited places which he had targeted.
Abuya repeatedly visited Indonesia continuously until such a time when the neighbouring country was within his sphere of influence. So intense was Abuya’s struggle there that he managed to shift the direction of Muslims from Indonesia to Malaysia. This means that, while prior to Abuya’s Indonesia venture, Malaysian Muslims turned to Indonesia to refer matters regarding religion, but after that, Indonesians came to Malaysia to study religion.
At Padang, Abuya confronted a Wahhabi centre. The attack was quite horrible, but today Padang has accepted Abuya, submits to his teachings, many of its people coming to Abuya.
How many Indonesian generals have come to Abuya to seek solutions to their national problems? Gus Dur, before being elected as President, came to Abuya because, as he said, “Paranormals there have instructed me to seek prayers and blessings from a Malaysian Syeikh.”
Until today, Indonesia maintains contact with Abuya to ask this and that whenever a mishap befalls Indonesia. The tsunami in Aceh was the risky consequence from Jakarta’s war on the Free Aceh Movement (GAM). Abuya had reminded them beforehand about the risk if war was waged.
Amman is the most important point in Abuya’s history of struggle. It was there Abuya started his exploration. In Amman, Abuya obtained powerful support internationally, to further his teachings and movement. Abuya’s ‘family’ in Jordan loves and admires him very much. If not because of Abuya’s love for Malaysia, he would have remained in Amman, where a large mansion has been prepared for him.
Abuya also befriended the Ashabul Kahfi, whose cave is situated there in Amman. Spiritual and material forces combined their strength in supporting Abuya, enabling Rufaqa’ to own a café and the Asia Mart grocery store in Amman. A school and studio exist on behalf of Abuya. Mawaddah is so active that its performance has been broadcast over television. I feel that no other Malaysian individual or group has done what Abuya has achieved in Amman. The Malaysian embassy joins in promoting Rufaqa’ cafeteria to guests. The Rufaqa’ centre in Jordan is Abuya’s preparation to celebrate Abuya’s rise at the international level. Today, with Allah’s grace, Allah has allowed Rufaqa’ to open branches in Damascus, Syria.
Just like the Ethiopian non-Muslim government’s patronage of the Messenger of Allah (PBUH), Thais exhibit a similar support for Abuya. Meetings between Abuya and important Thai personalities, not merely once or twice, are no longer a secret. Since its existence in Thailand, Rufaqa’ has been able to move freely from the north to the south of Thailand. In formal meetings whether at the state or international level, Mawaddah and Rufaqa’ have become special guests in Bangkok. Like Indonesia, Thailand views Abuya as an asset that can be utilized to solve national problems.
The consequence of Abuya’s extensive stay in Thailand is not Abuya’s mastery of the Thai language, but rather the Thais’ growing ability to converse in Malay. Miraculously, Abuya’s books are referred to in Thailand. Abuya’s poems are broadcast over radio and television in the form of translated songs.
A familial environment surrounds Abuya’s presence in Chiengmai. Abuya’s years of wandering around Thailand have not been fruitless. In Phuket, Rufaqa’ is very popular. One of Abuya’s daughter-in-laws is from Phuket, where Abuya’s influence is significant.
In southern Thailand, Abuya accepts requests to contribute towards solving Muslim problems. Bangkok has honoured Abuya’s brand of a loving and caring Islam. The American embassy has congratulated Rufaqa’ for organizing a Love and Care programme in Phuket.
Regular visits by Abuya and his people to Australia are not futile. Traveling through the desert and grassland of Australia is not a waste for Rufaqa’. Abuya has entered Australian cities and villages, encountering local Muslims who have become partly non-Muslim.
Today Abuya’s congregation is strong in Australia. Abuya’s cafetaria in Perth is a place frequented by Malaysians visiting Australia. Sultan Mizan of Terengganu sends his child to learn the Quran from Rufaqa’ members in Australia.
The Islam that Abuya brings has captured the hearts of many native Australians. Mawaddah has performed at a Prime Ministerial function, delivering five nasyeed songs and snapping photographs with the Prime Minister and his wife. The Love and Care Islam brought by Abuya has proven to be attractive to non-Muslims.
Abuya had an extensive stay in Egypt. He explored the whole of Egypt, reaching remote villages. He had breakfast at the poor village stalls, as if visiting the whole citizenry and making them happy. Throughout that period, Abuya went through 1001 experiences. Abuya sailed many times across the River Nile. He visited the tombs of Hasan Al Banna and the Muslim Brotherhood fighters. Abuya relaxed within sight of the pyramids. Camels and horses became Abuya’s favourite animals, as they are ridden by the Messenger of Allah (PBUH). The large mosques, which have produced great ulama, became Abuya’s place of contemplation.
Abuya did not study at the University of Al Azhar, but he became a de facto lecturer there. Not few Al Azhar graduates have become Abuya’s followers.
Egypt – the place where Islam closed its curtain of glory, and Hasan Al Banna’s movement, taught Abuya about Islamic resurgence, its perils and safe paths. Egypt’s unfortunate history lives together with Abuya’s ascendancy in Egypt. Many of the Egyptian ulama have become Abuya’s friends. They long for the return of Islam but are incapable of effecting anything. They hope that the Far East will come to save them. Today Rufaqa’ is rebuilding its base there.
Abuya is ambivalent towards Pakistan – alternating between a general liking and dislike for a country that uses as its motto ‘The Islamic Country, the best in the world’. Its goods are cheap but its surroundings are filthy. Unlike any other place in the world, Karachi city is full of animals, filth and dirt. Poverty is conspicuous. Wealth is noticeable in certain quarters only. Cheating and quarreling have become common culture. Abuya realizes that Pakistan has not intentionally become as such. Enemies of Islam have carefully conspired to paint a despicable picture of an Islamic country. It is like pondok schools which are an attraction to nobody.
Muslims are at ease visiting New York, London, German and France rather than Egypt, Pakistan, Turkey and Syria.
Unlike other Muslims, Abuya strives to fulfill his ambition in the company of Allah, the Messenger of Allah (PBUH) and Imam al-Mahdi. He is examining the vantage point from where to launch the reform of moribund nations, which have long been manipulated by the enemies of Islam. Allah the Most Powerful is engineering the downfall of the West. For the past 60 years, each time after the five daily prayers, Abuya has been praying for such an eventuality. In fact, such prayers have been said on the face of the earth since the last 200 years by Sayidi Syeikh Suhaimi. It has been passed down from one generation to another - praying that God gives triumph to Islam, and destroys the enemies of God. Such are the hopes presented to God five times a day by Abuya and his people.
Abuya’s overseas ventures are supported from the provisions of Allah to him. God has obliged the leader of the Ikhwan to understand the world, the rise and fall of the world’s powers. The lessons in leadership, given by God, are different from the way the world produces its leadership. Abuya directly enters the teaching classes of nations, languages and cultures of mankind. Abuya observes history repeating itself. Seven years is a time long enough to master knowledge on leadership at the international level. Abuya’s latent influence is sufficient to launch his emergence at the international level.