INTRODUCTION

Abuya Ashaari Muhammad is a Malaysian citizen with a very different life story from the others. Reading his biography, you will derive something beneficial for your life as well. Until today, his life has been full of lessons and guidance from Allah. Without the grace of Allah, none of those episodes would have taken place.
Let me list down 50 reasons why I say so:

1. One day in the 1980s, in Lembah Pantai mosque, Universiti Malaya, an elderly man in his eighties fell into Abuya’s lap after Isya’ prayers. People had filled in the mosque to listen to a lecture about to be given by Abuya Ashaari Muhammad. The elderly man was Embah Mahmud, who hailed from Johor.
With tears flowing down his cheek, he said, “I’ve been waiting and searching for you for 60 years. With God’s grace, now we’ve met.” His tears wet Abuya Ashaari Muhammad’s shirt. The Embah said further, “When I was 20 years old, I was once in Embah Agung’s (Syeikh Suhaimi) function. He tapped my behind while uttering, “My struggle will be continued by somebody by the name of Ashaari bin Muhammad. You will soon meet him, Mud.”
Embah Mahmud continued, “I noted down what I heard then (the 1920s) and I wanted to prove it. Now it has been proven.”

2. On the day Abuya Ashaari Muhammad was born, his father dreamt of competing in a swimming race at sea against his newborn son. The son swiftly crossed the sea, leaving him behind. When the dream was related to his teacher, Kiyai Syahid, the Kiyai proclaimed, “Your son has a future. I name him Ashaari bin Muhammad.” (During registration, the name was spelt ‘Asaari bin Mohamad’).

3. At the age of 5 (in 1942), Abuya Ashaari Muhammad already had the desire to struggle for Islam and detested unIslamic practices. His residence was, nevertheless, far into the interior jungles in Pilin, Negeri Sembilan. It was the time of Japanese rule over Malaya. The environment was not logically conducive to desires to struggle for Islam, especially for a five-year old kid.

4. He was born from parents who both practised the tariqah founded by Syeikh Muhammad bin Abdullah as-Suhaimi. His paternal grandfather hailed from Yaman, of Bani Tamim blood. Coming from a lineage of awliya (saints), small wonder his heart and soul had loved Islam since his childhood.

5. Since his primary school days, without anybody’s urge, Abuya Ashaari Muhammad liked to wear a songkok (a Malay headgear). As he approached adolescence and adulthood, he never took off his turban wherever, whenever and with whomsoever he was.

6. At 13 years old, he was already a tariqah practitioner. He was initiated into the sufi order by his uncle, Syeikh (Lebai) Ibrahim, a pious and religious teacher in Pilin. So pious was Syeikh Ibrahim, that when the village hosted marriage feasts with dances such as ronggeng and joget, he would disappear from Pilin for one week, for fear of God’s wrath befalling the entire village. He refused to be part of the wrongdoing.

7. Abuya’s father, Muhammad bin Idris, was an English-educated customs officer whose character was that of an ulama. He studied under Kiyai Syahid, whose status was of a caliph in the Muhammadiah tariqah led by Sayyidi Syeikh Suhaimi. He was never indebted, never visited a hospital, and never spoke English despite his command of the language and being employed in the colonial administration. During childhood, in Segambut, the schoolboy Muhammad had an extraordinary experience. He was pronounced dead thrice, but on each occasion, as his body was shrouded and being ritually prepared for burial, he regained consciousness.

8. In 1954, Abuya Ashaari Muhammad moved from Segambut, Kuala Lumpur to Kuala Klang, Selangor. He stayed in the customs quarters with his father and stepmother. Abuya Ashaari Muhammad chose religious education at Maahad Hishamuddin, Klang, 7 miles from Kuala Klang, at a time when offspring of customs officers were known to enter English schools in Klang.

9. At 18, Abuya Ashaari Muhammad was asked to become a religious teacher in the customs madrasah, where he taught for 2 years. His father did not allow wages to be given to him.
10. In 1958-68, he joined the Islamic Party of Malaysia (PAS).He was also active in Jamiah Dakwatul Islamiyah for 4 years, in Ikhwan (Malaysia) for a year, in Jamaat Tabligh for a year, and was together with Anwar Ibrahim in ABIM, also for a year. He felt that all those Islamic organizations were unsuitable to his thought and emotions, so he left them all.

11. He visited various religious boarding schools (pondoks in Malaysia, pesantrens in Indonesia) in search of what he yearned, but to no avail.
12. During his youth, he researched into books about the Islamic struggle towards the end of time (when Muslims were distant from the Messenger of Allah (PBUH)). Abuya Ashaari Muhammad discovered 2 significant facts about the Islamic struggle:
a. Islam will reclaim its glory before the world ends.
b. The leader of such a resurgence will be Imam al-Mahdi, who inherits the character and struggle of the Messenger of Allah (PBUH).

13. Altogether, 9 teachers tutored him in the essentials of the Quran, Hadith and Arabic, as will be related in chapter 5. In his quest for knowledge, Abuya Ashaari Muhammad sought extra tutorials from his teachers. One of his tuition classes took place at 12 am. His tutor was the school inspector, Ustaz Haji Hakim Azhari, a well-known ulama of his time. The classes continued for 2 years.

14. To reach his school and tuition classes, Abuya Ashaari Muhammad cycled to and fro 7 miles per journey. If he returned home after morning school, he had to cycle the same distance for the second consecutive time. So he frequently rested at the mosque. He spent night time with his friends and straight went to school in the morning.

15. He was close to and loved by his stepmother, Zabedah. Abuya Ashaari Muhammad was called ‘Bedah’s maiden’ by the womenfolk in his residential customs quarters, because he was always willing to do household chores such as cooking, cleaning and ironing every morning. Before going to the prayer house to call out azan, Abuya Ashaari Muhammad would boil water first. Upon return from prayers, he prepares his beverage and then leaves for school. He often sleeps at the prayer house. Although there were girls of similar age with Abuya Ashaari Muhammad, his shyness overcame him and he never spoke with them. This attitude gained him their respect.

16. Although a son of a customs officer with a relatively comfortable living, his father trained him to feel poor outside.His monthly pocket money was only RM3.00. He maintained just two pairs of clothes and forsook teaching wages on the insistence of his father. Having been accustomed to poverty and hardship, Abuya endured incoming tribulations and became creative in the road to success.

17. Whilst active with PAS in Tanjung Karang, together with other members, he established an adult school, an Arabic school, a restaurant, a mini market and a bakery, whose bread was marketed to 17 places. Since such development was not in tandem with PAS’s central leadership, Abuya Ashaari Muhammad never received the necessary support he ought to have got.

18. He moved to teach in Dato’ Keramat, Kuala Lumpur. In Kuala Lumpur, he formed 17 PAS branches. At 27, he was appointed executive committee member of PAS’s Ulama Council and PAS Selangor.

19. At 31, he emerged as leader of Darul Arqam, after having searched in vain for the leader whom he sought and understood. His true alternative was Islam ala-Arqam, which promotes the Quranic and Sunnah system of life. This Islam would reclaim its Second Glory, led by Imam al-Mahdi. He hoped to found such a movement.

20. In his research via conversations with teachers and through an in-depth study of books, he found that Imam al-Mahdi was a man whom Allah temporarily ‘hid’ from public and material life, to be made to reappear in the manner of the Prophet Jesus (PBUH) ids made to re-emerge from his occultation. To Abuya Ashaari Muhammad, Imam a-Mahdi, whose name and parents’ name resemble those of the Messenger of Allah (PBUH), is the sole personality able to Islamize the world in the example of the Messenger of Allah (PBUH) and the Rightly-Guided Caliphs. Without Imam al-Mahdi, no leader in the Islamic world has the capacity for such gigantic tasks.

21. He led Darul Arqam for 25 continuous years, without any change of leader. This is since his congregation has no elections and annual meetings. It not votes but hearts of his followers which legitimizes his leadership. No changeover of leadership occurs because none of his followers or students is willing or is capable of replacing him. Those who have tried to challenge his leadership, such as Akhbar Anang, Mokhtar Yaakob and Halim Abbas, effect their own downfall by doing so.

22. It has been destined by Allah SWT that Darul Arqam was destroyed by the government using the mechanism of the Internal Security Act (ISA). Abuya Ashaari Muhammad offered no challenge against the clampdown, but instead gave his cooperation. He was utterly convinced that God would test fighters for truth before granting them victory. Trials are intended to pardon past sins. Those who challenge the truth will ultimately be punished. 10 years after, Abuya was released from the ISA. In the meantime, under the auspices of a holding company - Rufaqa’ Corporation Sdn. Bhd., Abuya’s new congregation has become much better than Darul Arqam. The company was built during the time of Abuya Ashaari Muhammad detention under the Restricted Residence Order. ISA proved to be not as draconian as people imagined, for Abuya was allowed to revive his business organization. In fact, Abuya thanks the ISA, by whose process Abuya’s struggle has emerged faster. 10 years under ISA’s wings is not a significant loss for Abuya, for Allah has repaid the endurance by transforming Malaysia into an Islam Hadhari state.

23. Some former followers of Abuya Ashaari Muhammad have turned against Abuya ever since the banning of Darul Arqam. They wish to harm Abuya, but the opposite has occurred. Observers say, “Allah is with Abuya whenever his enemies attempt to destroy Abuya and his struggle. On the contrary, they spell out their own destruction, to the extent that they are incapable of feeding themselves.”

24. Those opponents actually wanted to erect a new congregation by pinching Abuya’s followers. The fact of the matter is that, such a task is beyond their capability. As Abuya’s congregation expands, they clash among themselves. Even their household affairs encounter numerous troubles, particularly polygamous marriages whose internal peace they could not maintain as when they were with Abuya.

25. Even further bewildering to Abuya Ashaari Muhammad’s foes, at the time when they are incapable of erecting anything of repute, Abuya’s congregation continues to expand beyond Malaysian borders. Ironically, nobody hinders them from establishing anything. God’s will has truly taken place, man’s deeds are indeed powerless in effecting anything.

26. The reality of Abuya Ashaari Muhammad’s mortal life is that he does not strive hard for it. Already 68 years old, he intermittently falls ill. He has no personal home, personal savings in the bank, personal property and personal vehicle. His activity revolves around transmitting thoughts and ideas and worshipping. Yet, his personal, family and congregational life seems so sumptuous. His standard of living approaches that of kings and sultans in the world. Allah reserves such bounties for those who are full-time in His way.

27. Under the ISA detention, the possibility of his congregation reviving was extremely slim. Yet, it did. Following his release from the ISA, God destined Abuya Ashaari Muhammad to contract serious illness, which would logically dampen his influence. As a matter of fact, to the amazement of observers, Abuya Ashaari Muhammad’s influence expanded here and abroad. This truly proves it is God’s will that gives effect, not human volition.

28. Dr. A. Tasman Ya’cub, lecturer at the Da’wah Faculty, State Institute of Islamic Studies (IAIN: Institut Agama Islam Negeri) Imam Bonjol, Padang, Sumatra, Indonesia, in March 2006 gained his Ph.D through his thesis Dakwah Islam Dalam Perspektif Ashaari Muhammad (Islamic Da’wah from the Perspective of Ashaari Muhammad). Several other scholars preceded him in their research on Abuya Ashaari Muhammad, among others:

i) Professor Muhammad Syukri Salleh, with his University of Oxford doctoral thesis published as An Islamic Approach to Rural Development - the Arqam Way (London, 1992).

ii) In 1994, Dr. Hendra Messa, from Bandung Technological Institute (ITB), produced his thesis entitled Perilaku Organisasi Mengenai Pendekatan Keagamaan (Islam) Dalam Pengelolaan Perusahaan Industri, Studi Kasus pada Al Arqam Group of Companies Malaysia.

iii) Dr. Asep Zaenal Ausop, from the State Islamic University (UIN) of Jakarta followed suit with his thesis, Ashaari Muhammad, Al Arqam, Ajarannya dan Gerakannya.

iv) Drs. Misri A. Muchsin, from IAIN Al Raniri, Banda Aceh, in 1995, did a thesis entitled Aspek Tareqat Dalam Pemikiran Darul Arqam, which compared sufi aspects in Darul Arqam’s thought with similar aspects found in tariqah Naqshabandiyah.

v) In 1998, Dr. Ahmad Fauzi Abdul Hamid, from the Department of Politics, University of Newcastle upon Tyne, United Kingdom, gained his doctoral degree with a thesis entitled Islamic Resurgence in the Periphery: A Study of Political Islam in Contemporary Malaysia with Special Reference to the Darul Arqam Movement 1968-1996.
So successful has been Abuya Ashaari Muhammad in attracting the intellectual community to conduct studies on him, although he himself lacks any formal qualifications. How has he accomplished this feat?

29. Together with him now in Rufaqa’, Abuya Ashaari Muhammad has managed to attract several academic doctors (PhD) and medical doctors to become his followers and students, among them:
1. Dr. Mahmood Al Marglani (PhD)
2. Dr. Md. Noh Jalil (PhD)
3. Associate Professor Fadhil Osman (PhD)
4. Dr. Gina Puspita (PhD)
5. Dr. A Tasman Ya’cub (PhD)
6. Dr. Ing. Abdurrahman R. Effendi (PhD)
7. Dr. Noraini Abdur Rahman (PhD)
8. Dr. Ahmad Fauzi Abdul Hamid (PhD)
9. Professor Muhammad Syukri Salleh (PhD)
10. Dr. Rohaya Dato’ Mohd (MD)
11. Dr. Fathoni bin Saidi (MD-Vetrinary)
12. Dr. Nawal (MD)
13. Dr. Yusri (MD)
14. Mejar Dr. Abdul Hamid Sujak (MD)
15. Mejar Dr. Yusof Abu Bakar (MD)
16. Dr. Azlina Jamaluddin (MD-Dental)
17. Dr. Ainun Idris (MD-Dental)
18. Dr. Norliah Mohd Noor (MD)
19. Dr. Siti Rafeah (MD)
20. Dr. Johari Haris (MD-Dental)
21. Dr. Hanif Abdul Rahman (MD)
22. Dr. Abdul Rahim Tahir (MD-cardiologist)
23. Dr. Rahida (MD-anesthetist)

30. Abuya Ashaari Muhammad’s guests are not to be taken for granted. They come not only from Malaysia but also from as far as United Kingdom, France, Germany, Morocco, Syria, Jordan, Turkey, Saudi Arabia, Australia, Uzbekistan, Indonesia, Thailand, Singapore dan Brunei. Included among their ranks are university rectors, engineers, corporate figures, tariqah leaders, ulama, politicians, army generals, royal families, etc. They visit Abuya in groups or individually. This can never happen to an ordinary person, but Allah has made it a reality for Abuya. Among the guests:
From Egypt:
1. Dr Ali Muthawwi, lecturer of Al Azhar University, Cairo
2. Dr Abd Rahman Al ‘Adawy, lecturer of Al Azhar University, Cairo
3. Dr Abd Jawwad Khalaf Abdul Jawwad, Universiti Dirasat Islam principal
4. Amir Fahd, Syeikh of the Dandarawiyah tariqah

From Jordan:
1. Dr Syeikh Noh, Deputy Minister of Religious Affairs
2. Dr Hishamuddin Sultan At-Tamimi, Deputy Rector of Al Bayt University
3. Dr Badar, corporate figure
4. Dr Abu Mush’ab, corporate land developer
5. Dr Abdul Salaan ‘Abbady, Rector of Al Bayt University
6. Dr Adam Noh, lecturer of Yarmouk University

From Morocco:
1. Dr Abdussalam Harras, head of North African Ulama Confederation
2. Dr Abdullah Kanun
3. Syeikh Al ‘Iraqi

From Syria:
1. Dr Solahuddin Al Kaftaru, President of Kaftaru Foundation
2. Dr Badi’ul, university lecturer
3. Dr Hasan Bugha, university lecturer

31. We Muslims near the end of time have been blessed by the gift of a Prophet and Messenger who need not have the ability to read and write in order to master knowledge. The Prophet Muhammad (PBUH) was bestowed with a heart which was capable of deriving knowledge direct from God, via the Angel Gabriel, foregoing the process of reading and writing. The Arabic, Roman and Persian literary world was astounded when a man hailing from a community of illiterates emerged as the most intelligent of humans. God’s will made the man. So is the case with Abuya Ashaari Muhammad. Ridiculed by the scholars of his era as lacking authority in knowledge, Abuya Ashaari Muhammad has now emerged as a global writer and scholar. The knowledge derived from him is immense in value and covers all aspects of life. The knowledge is not left on bookshelves for references, but is externalized as a systemic way of life practised by him and his followers. Hundreds of Abuya’s lectures have been compiled in many books, not to mention thousands of poems and adages.
True, some of his books have been banned, but only out of political motives. Intellectually, Abuya’s knowledge has been acknowledged by the official community of scholars. Dr. Tasman Ya’cub’s thesis, Dakwah Islam Dalam Perspektif Ashaari Muhammad, for example, was examined by 7 famous Indonesian scholars. For 7 hours of the viva, they bombarded Dr. Tasman with provocative questions about Abuya, before passing him. The viva panel was composed of:
i) Dr. Hidayat Nurwahid, head of the People’s Consultative Council (MPR: Majlis Permesyuaratan Rakyat) of the Republic of Indonesia.
ii) Prof. Dr. Bambang Pranowo, staff member of the Ministry of Defence and Peace of the Republic of Indonesia.
iii) Prof. Dr. Azyumardi Azra, Rector of the State University of Islamic Studies (UIN: Universitas Islam Negeri) Syarif Hidayatullah, Jakarta.
iv) Prof. Dr. Kamarudin Hidayat, Director of Postgraduate Studies, UIN Syarif Hidayatullah, Jakarta.
v) Prof. Dr. HM Yunan Yusuf, Dean of the Faculty of Da’wah and Communications, UIN Syarif Hidayatullah, Jakarta.
vi) Dr. A. Wahib Muthi, Senior Lecturer of the Faculty of Da’wah and Communications, UIN Syarif Hidayatullah, Jakarta.
vii) Prof. Dr. Badri Yatim, Dean of the Faculty of Morals and Humanities, UIN Syarif Hidayatullah, Jakarta.
Dr. Tasman wept upon being told of that his thesis had passed all the examiners’ requirements. The announcement took him by surprise, having been entangled into heated arguments with the viva panel concerning the political controversy surrounding Abuya Ashaari Muhammad. At the scholarly level, Abuya Ashaari Muhammad has been found innocent of wrongdoings. His apparent crime was in challenging the political establishment by erecting an increasingly influential ‘system within a system’. Dr. Tasman was proud that the figure he wrote about, Abuya Ashaari Muhammad, was recognized by scholars with doctoral qualifications, whereas as far as he knew, the ulama who pronounced him deviant and banned his teachings possessed no higher degree qualification.

32. From the knowledge tipped into his heart, combined with his strength in worship and his taqwa, Abuya Ashaari Muhammad now has 700 networks of projects based on the Islamic way of life. This business model, based on God as the capital, is now being disseminated throughout the world via Rufaqa’’s branches in Malaysia, Thailand, Singapore, Australia, Jordan, Syria, France, Germany dan Egypt.

33. Abuya Ashaari Muhammad is seen as wealthy, yet he is eligible to be categorised as poor. Without any fixed income, he qualifies to a recipient of zakah (the obligatory alms). He is poor but rich, and rich but poor. Islam produces such a character which gains security in the world and salvation in the hereafter. The wealthy entity is his congregation, not his individual self. Such wealth can be shared with society.

34. His admirers love him to the extreme, while those who hate him regard him as an abomination. People love him so much that they are willing to sacrifice their wealth and lives to assist his struggle. Such commitment enables Abuya Ashaari Muhammad to expand his congregation without relying on bank or other loans. His followers display extraordinary loyalty such that all his instructions are dutifully implemented.
On the other hand, those who loathe Abuya could not control themselves to the extent of harming him and his followers with black magic. God has allowed this to happen in order to expose His enemies and opponents. They ought to evaluate themselves, after the disbandment of Abuya’s congregation, have they succeeded in erecting a better alternative congregation, for the sake of Islam, the Malay-Muslims and the Islamic state?

35. Some people resent Abuya’s propensity for predictions. “Why stand by prognostications?” they question. Let us think this way:
In Islam, for the faithful who remain steadfast in their testimonies of fealty to Allah and his Messenger (PBUH), God bestows upon them spiritual gifts in the form of:
i) Genuine dreams.
ii) A heart which penetrates into the unseen.
iii) Obtaining otherworldly news (events which have not taken place but will happen) via spiritual mechanisms such as intuition, yaqazah dan dreams.
Such spiritual experiences follow the example of what had happened to prophets, messengers and saints. Upon reading history, we can see how God has assisted the fighters of truth by delivering information about the future. But be alert, this is different from the prophecies of Nostradamus and similar soothsayers, who derive knowledge about the future from the devil, part of whose vocation is to purloin news items from the heavens.
Abuya Ashaari Muhammad is among those blessed with this spiritual reading of the future. We are fortunate to be able to derive benefit from it. Among events foretold to him by God, concerning Malaysia, and which have occurred, are:
i) The downfall of Anwar Ibrahim in 1998, the end of Mahathir’s era in disgrace.
ii) The economic downturn of 1997-98.
iii) The weakening of the USA until a stage of paralysis, followed by Islam’s reclaiming its glory after a disastrous Gulf War.
As such, let us focus our attention to events which have been foretold to him but have yet to take place:
i) Malaysia will become an Islamic state but ruled by a non-politician.
ii) Asian nations will unite with Malaysia, helping the cause of the Islamic state.
iii) The global Islamic resurgence, towards the formation of the second ummah, will begin from Malaysia.
iv) Imam al-Mahdi will appear in Mecca.
v) Malay-Muslims will dominate Palestine and Al-Aqsa mosque.

36. Abuya is utterly convinced of God’s profuse role in assisting the resurgence of Islam. As such, Abuya established his struggle truly based on divine capital. He has proven that if a truth seeker is willing to improve himself by inculcating taqwa, night prayers, repentance, penitence in the form of charity, love and care, remembrances of God and supplication, God will live up to His promise.

37. Until now, the global knowledge and Islamic systems of life founded by Abuya Ashaari Muhammad are a/an:
a) System of theological belief (aqidah) implanted in his followers.
b) System of worship and morality in life.
c) System of family build-up, big and small. Families practise polygamy and do not fear raising many offspring.
d) System of education at the level of senior citizens, adults, adolescents and children.
e) Social system in the family, congregation and society.
f) Financial system which discards usury and other forms of chicanery.
g) Economic system which upholds morality and protection.
h) Cultural system which educates and entertains.
i) Agricultural and farming system.
j) Publication system which is God-oriented.
k) Material development system which is fast and cheap.
l) Marriage system which is not burdensome.
m) Production system which is simple.
n) System of international relations which is acceptable to non-Muslims.
o) Missionary, motivational and counseling system which is free and attractive enough for non-Muslims to embrace Islam, such as from Sabah, Thailand, China, Uzbekistan and the Philippines.
p) Welfare distribution system.
q) System of cleanliness and health which adheres to God’s requirements and standards.
r) System of disinterested sacrifice for the struggle.
s) System of love, care and unity tied by the unity of hearts.

38. Abuya’s congregation and his struggle are not for the sole consumption of Malaysians, Malay-Muslims or even Rufaqa’ members. In the name of Allah and his Messenger (PBUH), Abuya has gained acceptance within UMNO, PAS, Keadilan, Chinese, Indian and other circles. Diverse groups could unite in Abuya’s function or congregation. Abuya has even established seemingly familial relations with Sarawakians, Australians, Jordanians, the French and other nationalities. The capacity to unite the motley groups is no mean achievement. At a time when even members of the same family are in conflict with one another, the ability to unite diverse groups is truly a gift from God who has previously endowed the Prophet Muhammad (PBUH) with such capacity.

39. A lot of personalities, leaders, entrepreneurs, millionaires, scholars, literary figures and cultural enthusiasts have experienced material development taking place in their hands. But Abuya has opened townships which are different from other manifestations of material development. In these townships, systems of life are integrated with the Divine and the Hereafter in a delicate balancing measure. In other words, Abuya has developed the material and spiritual entities simultaneously. Despite being relatively small in size, his model of material development should be an object of emulation by all shades of people. Integrating the material with the spiritual in one self towards the creation of a virtuous, lofty and practical personality is an arduous task which Allah has entrusted not to philosophers and worldly figures, but rather to His chosen messengers and reformers.

40. A characteristic of a reformer is that he could not be obstructed by his opponents. Some assumed that Abuya had failed and would fail upon his arrest and punishment after the banning of Darul Arqam. In actual fact, the history of the Messenger of Allah (PBUH) displays similar episodes:
i) Muslims were besieged in Bani Syuaib for 3 years.
ii) During the Migration (Hijrah), the remaining Muslims in Mecca were in desolate conditions.
iii) During the Hudaibiyyah Treaty, the Messenger of Allah’s (PBUH) team was apparently outmanoeuvred.
iv) During wartime, the Messenger of Allah (PBUH) suffered from broken teeth and bruises.
What is meant by ‘he could not be obstructed’ is that he can by-pass all obstacles until ultimately his struggle conditions the environment.

41. The basis for the amazing features in his congregation is Abuya Ashaari Muhammad’s own amazing character. At a time when God has been forgotten due to too much love of the world, Abuya Ashaari Muhammad installs God as the object of his greatest love. The greatest love is from God and for God. In other words, his life and death is solely for God. His schedule and programme are meant to be as a full-time servant of God - Allah, Creator of the Universe.

42. In proving his love for the Messenger of Allah (PBUH), Abuya Ashaari Muhammad practises polygamous marriages to raise Muslim numbers. An extremely difficult task, not many men is courageous enough to practise polygamy openly and bear a great number of children. He proves this not only for himself, but his adult children follow in his example. 13 of them are involved in polygamous marriages, bringing the number of his extended family, comprising wives, children, sons and daughters-in-law and grandchildren to over 200. All of them remain steadfast members of his congregation. Not one of his offspring has deserted his struggle. This lifestyle is emulated by his followers.

43. His love affair with God can be seen in 2 avenues:
i) He exerts himself to the maximum in promoting God.
ii) He exalts God and puts priority on God’s wishes in matters of worship and morality.

44. Those who belittle him bring no argument. Their worship of God remains left to be desired. Abuya Ashaari Muhammad displays a far nobler character because he implements teachings from the Quran and Sunnah. Scriptural evidence is not for blind memorization but to be practised in life, while worship is for the purpose of gaining taqwa to Allah. If the heart is full of fear and love of God, is that not the biggest of worship?

45. That Abuya is absorbed with Allah and his Messenger is observable from his moral conduct, i.e. he is cautious in consuming worldly pleasures, patient, brave, generous, affectionate, in constant submission to God, humble, forgiving, shy, respectful of guests, responsible to neighbours and those below him, and frequently visits acquaintances. He feels embarrassed wearing trousers without a sarong, as this would expose the shape of his body. He prays goodness for his enemies. He upholds truth in the face of secular authorities. People say that he derives worldly gains from his followers, when the truth is that he is willing to impoverish himself so as to share prosperity with his followers.

46. Various virtuous attributes are gathered in his personality, that of: a responsible husband, a charismatic leader, an exemplary teacher, a prudent father, a loyal companion, a caring mother, a place to refer and to seek advice. Abuya Ashaari Muhammad makes himself the focus of anybody seeking help. His acquaintances will readily identify him as a mother, a father, a teacher, a leader, a companion, and a husband very much loved by his wives.

47. He has possessed all forms of prosperity and experienced all sorts of hardship, perhaps the most grueling ones of this age. His life improves gradually, with no great leap forward. All models of vehicles have been used by him, from the very basic to the very sophisticated one. Various types of residential homes has he lived in, from the very humble to the very modern kind. He has mixed with all kinds of people, from those at the bottom rung of society to those at the upper echelons of the social ladder. God has truly enriched Abuya Ashaari Muhammad.

48. He has been blessed with the opportunity travel ¾ of the world to familiarize himself with other communities in the world. For years he stayed overseas until he mastered the attitudes, cultures, religions, societies and leaders of peoples in other parts of the world.

49. Six eminent foreign ulama presently support his struggle: 2 in Turkey, 1 in Iraq, 1 in Medina, 1 in Morocco, 1 in Jordan. All of them are leaders with huge following, some reaching millions in number. They are, respectively, Syeikh Mahmood and Syeikh Haidar, Syeikh Abdul Jabbar, Sidi Abdul Nasir, Sidi Dr. Abdussalam Harras and Syeikh Abu Khalid Syammar.

50. In his programme and strategy to reclaim the world for Islam, Imam al-Mahdi; according to Abuya Ashaari Muhammad, is building its foundation using the hands of his right-hand man, Al Fata at-Tamimi. Abuya is convinced that he is the person concerned. However, anyone is free to try to qualify himself as Al Fata at-Tamimi until Allah confirms the appointment. Society was bewildered by this stance. Some accused Abuya of exploiting opportunities for personal gain. To these allegations, Abuya replied, “Am I not embarrassed to be making such claims if they are unfounded? If Allah sends His emissaries to the world, He proclaims to them: “You are my representatives.” This heart of mine has been motivated to reveal the truth to the world.”

Whatever, let us be patient in together witnessing the extent of the veracity of his claims, and to see if in his lifetime whether he manages to procure the promised Islamic state or not.