The Most Miraculous Leader of His Time

CLOSING REMARKS

2007-06-04T18:13:00.000-07:00

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.

THIS IS THE MOST MIRACULOUS OF HUMAN BEINGS

2007-06-04T18:08:00.000-07:00

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.

IMAM AL-MAHDI

2007-06-04T18:02:00.000-07:00

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.

AURAD MUHAMMADIAH

2007-06-04T17:58:00.000-07:00

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 STRIVES FOR LOVE AND CARE

2007-06-04T17:51:00.000-07:00

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.

10 YEARS UNDER ISA

2007-06-04T17:46:00.000-07:00

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.

WHY TAKSUB ( FANATICAL DEVOTION TO A LEADER )

2007-06-04T17:42:00.000-07:00

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 INTERNATIONAL ERA 1987 - 1994

2007-06-04T17:29:00.000-07:00

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:

Turkey

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.

Indonesia

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.

Jordan

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.

Thailand

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.

E. Australia

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.

F. Egypt

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.

Pakistan

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.

WHO IS BEHIND ABUYA?

2007-06-04T17:24:00.000-07:00

You will be wondering, how miraculous this creation of God called Abuya is. Abuya has said, the most miraculous of God’s creations is the person with the greatest taqwa, namely the Messenger of Allah (PBUH). The Messenger of Allah (PBUH) is the most amazing creation of God when compared to other creations, in terms especially of his heart or spirit. His heart is unlike other hearts, because:

1. It is able to receive divine revelation
2. When he is hurt, he pardons and prays for the offender
3. When cruelty is inflicted on him, he reciprocates with goodness
4. Despite being guaranteed Paradise, he maintains frequent prayers to Allah at night.
5. When faced with difficulties, he submits to God and fears God.
6. When granted pleasure, he feels ashamed and is afraid of God
7. He takes poverty with ease but is anxious of luxury
8. He does not keep food at night
9. He has the courage to walk in front of enemies alone
10. He does not kill in the battlefield

So Abuya is actually, for this age, the most miraculous creation in this world because:
He is not highly educated, but has extensive knowledge due to the ability of his heart to intuitively acquire knowledge from Allah.
His actions, strategies, steps taken to face enemies and material development are carried out based on or using the capital of taqwa, that is by correcting oneself. All these are attributed to his spiritual wisdom and not his intellect per se.
He neither reacts negatively nor fights back in response to the evil harm done against him. On the contrary, he cooperates with the transgressors and repays them with kindness.
He is extremely patient and submits wholly to God for all the sufferings that befall him.
He renounces individual wealth, so that he can develop prosperity for his congregation, community and religion.
He is exceedingly intelligent in replying to questions raised to him. Unlike other religious teachers, he thinks and speaks about all aspects of life in society.
He avoids borrowing and dislikes followers who take loans. His provision comes from unanticipated sources, as it is promised by Allah.

Behind the Messenger of Allah (PBUH) is Gabriel who always comes to convey revelations from Allah. Likewise, Abuya is visited by the Messenger of Allah (PBUH) to teach him how to face issues concerning the struggle. Muhammad ibnu Abdullah, the Imam al-Mahdi, also visits him spiritually to give knowledge which equips the congregation. He experiences both of these visits in 3 ways :
He is endowed with a strong instinct to act.
Knowledge is transmitted to his heart. His speech comes not from his mind but from his heart, from where he learns.

He communicates, in a state of consciousness, with the Messenger of Allah (PBUH) and Imam al-Mahdi. The outcome is more progress registered in the congregation, both spiritually and materially. This proves that the devil is not the medium of such communication, as accused. How is it possible for the devil to bring people to Allah?

Once, a syeikh in Jordon, Syeikh Abu Mush’ab requested Abuya to visit him at to his house (Abuya was staying in Jordan then), where he showed Abuya his notebook. Mentioned in it is the impending arrival of Ashaari bin Muhammad, standard bearer of the Islamic resurgence in the East, to Jordan. The message comes from the two figures by the name of Muhammad bin Abdullah, viz. the Messenger of Allah (PBUH) and Imam al-Mahdi.

Syeikh Abdussalam Al-Harras, from Morocco, told Abuya in Morocco in 1986, “Why have you come here? Islamic resurgence originates from your place. The evidence is that you have brought Islam here.” Such were the words of the Messenger of Allah (PBUH) to him before Abuya arrived at his house in 1986.

Syeikh Abdul Nasir, from Mecca, visited Abuya in Malaysia in 1996. He told of how the people of Imam al-Mahdi were working hard to prepare for his arrival, and that Abuya was Imam al-Mahdi’s figure in the East. The message, he said, was conveyed to him by the Messenger of Allah (PBUH). It was narrated by Dr. Mahmood Al Marglani from Medina (now Abuya’s son-in-law), that one day his syeikh (Syeikh Abdul Nasir) persuaded him to accompany the syeikh for his first ever visit to Malaysia. Upon arrival at the Kuala Lumpur airport, they were unsure of where to go, so they stayed at an apartment near the Tabung Haji complex in Kuala Lumpur.
The next day, Dr Mahmud went to the market and found a taxi driver who told him about Abuya. When his syeikh knew of the encounter, Dr. Mahmood was instructed to meet Abuya. Difficult as it was to meet Abuya who was under ISA’s restricted residence requirements, Allah SWT allowed them to meet in the end. After the discussions with Abuya, Dr Mahmud disclosed that according to his syeikh, whatever had happened was all planned by the Messenger of Allah (PBUH). “I bring message from the Messenger of Allah (PBUH) to Abuya,” said Syeikh Abdul Nasir.

Another sufi syeikh from Iraq, Syeikh Abdul Jabbar, is known to Abuya only through intuitive inspiration from The M Msenger of Allah (PBUH). He is said to another strongman of Imam al-Mahdi who will together participate in the Islamic resurgence near the end of time.

So Abuya then sent his representatives to Iraq although Iraq was in a state of war. During Iraq Fair, during which Malaysians were among those invited to Baghdad to participate, Abuya’s emissaries, under the banner of Rufaqa’, managed to arrive at Syeikh Abdul Jabbar’s house. It was quite a long distance to his place, in addition, war conditions were worrying. The eventual success of the mission left the representatives in a state of utter gratefulness to God.

In the meeting, even before the representatives could say anything, Syeikh Abdul Jabbar told them, “Your success in coming here is the result of my discussion with Malaysian Syeikh (Abuya).”

Abuya’s struggle is indeed miraculous. All sorts of exceptional incidents involving the spiritual world take place. Abuya has mentioned that a struggle which is devoid of spiritual help, is not a genuine Islamic struggle. Some further examples may help to prove this.

In 1985, when Abuya was staying in Taman Tun Dr Ismail, Kuala Lumpur, we were suddenly told of a threat against Abuya from certain quarters that were disturbed by the growing influence of Abuya. We hurriedly left for Singapore and continued our journey to Amman, the capital of Jordan.

That was the early event preceding Abuya’s prolonged sojourn overseas, and explains why he did not return to Malaysia for seven years. Whenever his international passport expired, he secretly entered Malaysia to renew it. On certain occasions, Abuya travelled at night for security reasons.

After only one day in Amman, Jordan, Abuya received a message from his representative in Amman, saying that an Arab man was searching for Abuya. So a meeting was arranged. Five Arabic men dressed in ulama-style attire introduced themselves as the Muntazirun group. Without first introducing their individual names, they directly asked Abuya, “Do you believe in Imam al-Mahdi?” Nodding, Abuya expressed agreement that he believed in Imam al-Mahdi. In fact, it is such strong belief that has made for Abuya many enemies in his own country. He left the country after the Imam al-Mahdi issue, on which he was accused of deviation.

The second question greatly surprised Abuya, “Do you know on this Imam al-Mahdi issue, there any corroborating evidence in the Al Quran?” Abuya was shocked because as far as Abuya knew, evidence about Imam al-Mahdi is only found in the Hadith, not in Al Quran! Abuya’s heart ticked, is this another trap for Abuya relating to the Imam al-Mahdi issue? Rejected by people in his own country, would he now be trapped in Jordan this way? While Abuya was thinking hard how to answer, the group leader suddenly asked, “You knew that Al Quran has illustrated how Prophet Moses’s mother was intuitively guided, via a feeling dropped into her heart, to float his baby in an enclosed box down the Nile River. That was the only way she felt could save him from being killed by the Pharaoh. Indeed, he was saved. If her intuition had been first discussed with her family, many would surely disagree as it was impossible that the box and its contents could survive in the large river.

The leader of Muntazirun group continued, leaving Abuya gaping, “What is now in our heart about Imam al-Mahdi, is the feeling that Allah has gifted to Prophet Moses’s mother. You are very convinced in Imam al-Mahdi, you exposed him believing you will be safe. Today, everybody knows that it is very dangerous for someone to fight for Imam al-Mahdi as what you are presently doing. The Jews are willing to kill whoever declares himself as Imam al-Mahdi, even the shadow of Imam al-Mahdi will be extinguished. This means that the fighters of Imam al-Mahdi are not safe.”

That Syeikh continued, “Such intuition, if given to a prophet and a Messenger, is called divine revelation. When given to a person who is neither a prophet nor a Messenger, such as Prophet Moses’s mother and what you are experiencing now, it is known as inspiration. It is a strong feeling that shuts the mind from thinking and compels you to act.” Abuya was stunned at his description of the evidence about Imam al-Mahdi in the Al Quran.

The last question that Abuya was asked that day was, “Have you met Imam al-Mahdi?” Feeling difficult to answer that question, Abuya lowered his head for quite some time. In the end Abuya answered, “That is my secret.”

The Muntazirun smiled and said, “We understand!” The meeting ended at that note. The next day, through a Darul Arqam representative at that time, Syeikh Abu Mush’ab invited Abuya to his house. The relationship has become close and family-like until now. He is the one mentioned above as having received the message from the Messenger of Allah and Imam al-Mahdi about Abuya.

I have ever asked Abuya regarding his belief about Imam al-Mahdi, at the time when he was enduring the hardship of travelling in Arab countries. I asked, “Why can’t we negotiate with the government regarding the matter of Imam al-Mahdi? Is it not only a permissible difference of opinion? In defending it, we are forced to part with our family, country and culture.”

Abuya reacted angrily, “A great leader is coming, and you expect me to keep quiet?” Such is Abuya’s intense feeling towards Imam al-Mahdi.

It is true that until today, despite Abuya being barred in the ISA, his congregation being destroyed and proclaimed as deviationist by the country, Abuya was able to manoeuvre himself out of all these and he still steers his movement. Abuya is safely back at the helm of matters. Not few Malaysians are startled by what has transpired? Many have thought, if Abuya has managed to withstand such twists and turns in his struggle, Abuya certainly has a future.

True enough! Behind Abuya are the two Muhammad bin Abdullahs. First, the Messenger of Allah (PBUH). Second, Imam al-Mahdi. Both of them are in a condition of material non-existence, but both are alive in the spiritual world. In fact, Imam al-Mahdi will re-appear in this world in the manner the Prophet Jesus (PBUH).

Both of them told Abuya that was it not for their help, God willing, Abuya’s would have found its own graveyard even before the ISA arrests, that is when he was away abroad. Which fighter for truth can return to his country with pride, having been sent into exile? He was extradited in alarming circumstances. Others, consigned to a similar fate, will not only be unable to open one Arqam branch after another in foreign countries, but to work in a restaurant will also be difficult.

Similarly, has there been a fighter who, despite his movement twice being the victim of the ISA, continues to wage his struggle, in fact expanding its size? Other causes have found their demise at the hands of the ISA, including the communist struggle. At a time when Abuya was struck by severe illness, his struggle is being increasingly accepted by his fellow countrymen. This would not have happened if not backed by Allah through His two beloved Muhammad bin Abdullahs.

The second one plays a similar role in Abuya’s struggle to the role played by Gabriel and its fellow angels in the struggle of the first Muhammad bin Abdullah - the Messenger of Allah (PBUH).

Muslims ought to equip themselves with knowledge of events near the end of time. But the Jews have corrupted the Islamic education system, so Muslims have been bred with a despise for such treasures. Instead the Jews are very knowledgeable regarding signs of imminent events towards the end of time in the Hadith and Al Quran. Jews know that they will perish at the hands of Muslims coming from the East. Therefore, they are willing to engage in a murderous spree of Muslims in their effort to change the face of Western Asia.

Muslims worldwide demonstrate in anger against the Jews, who know very well that they cannot be defeated in such a way. Only when there is a group of Muslims with taqwa, will Allah punish the damned enemies.

Abuya urges, let us pray that Allah quickens the advent of Imam al-Mahdi, as only he is the competent leader, qualified by Allah, to overcome enormous problems of the world that have so humiliated present-day Muslims. Other leaders have become the pawns of Jews.
O Allah, The Great Saviour, from You comes salvation, send us the saviour for the salvation of this world.

Amen.

THE GREAT TRIBULATIONS

2007-06-04T17:12:00.000-07:00

The Messenger of Allah (PBUH) said:

Meaning: “The greatest disaster will fall onto the prophets, then those who have the highest dignity (after the prophets), then the most dignified after that. A person is tested according to his faith. The higher is one’s faith, the greater the test one will experience. If one’s faith is low, one will be tested according to his faith.” (Narrated by At Tirmizi).

Throughout Abuya’s life, which was full of miraculous incidents, there were also extremely and unimaginably painful incidents. When Allah SWT loves a servant of His, He will severely test His servant with tribulations which are unbearable to the ordinary human being. Allah loved Prophet Abraham, so Allah allowed him to be consigned to the fire. Allah loved Prophet Jonah, so Allah allowed him to be swallowed by a whale. Allah loved Prophet Moses, so he was commanded to dive into the sea. Then when these great tests happened, Allah displayed His Utmost power to His beloved ones. He defended them by granting them the greatest triumph.

The tribulations that befell Abuya by Allah SWT, considered to be daunting and horrifying are:
Seven senior members left the congregation, distributed pamphlets around the world claiming Abuya misled people regarding the issues on tariqah. They targeted the destruction of Abuya’s congregation in a weeks’ time. This happened in 1978.

The late Ustaz Mokhtar Yaakob, Abuya’s erstwhile deputy, left the congregation, bringing along his many followers. He used the mainstream newspapers to proclaim Abuya’s alleged deviation with regard to the Imam al-Mahdi issue.

Abuya’a first wife was reluctantly divorced after evidence indicated that she tried to subvert Abuya and his struggle.

Abuya was separated from the congregation for 7 years, from 1987 to 1994, when he had to flee overseas after being secretly threatened by the authorities.

Abuya was under confinement of the ISA for 10 years, when his congregation was annihilated to all intents and purposes.
Abuya has been struck by severe illness from 2005 to 2006.
All these tests put Abuya’s congregation at crossroads between life and death. Nevertheless Allah SWT has shown His Greatness by reinvigorating Abuya’s congregation, which survives to this day.

I asked Abuya how he could sleep well when faced with these big tests. He answered, “I am like a person who goes to the paddy field. I’ll do my best working on the paddy field. But when I am tired and can no longer bear, I would surrender to God - Allah.”

I asked Abuya, confined to his room and unable to leave because of illness, how he faced these trying moments. Abuya replied, “I forget the pain by thinking about the responsibilities of the struggle, which is far bigger than his pain.” Yes, witnessing the pain-stricken Abuya executing large tasks which even 10 healthy men will not be able to do, convinces one of Abuya’s miraculous feats. When asked how we can help Abuya to ease his pain and boredom, Abuya retorted, “Pray for me and come to me to chit-chat with me. That makes me happy.” Strange, his pain is alleviated by discussing matters on the struggle. The truth is that the Messenger of Allah and Imam al-Mahdi always visit Abuya during his sickness and furnish hopes of recovery and triumph.

Each time encountering a terrifying test, Abuya gets a dream:

When Abuya was being defamed and challenged by his ex-follower, Akbar Anang, Abuya dreamt he was in a big mosque which had many pillars. Abuya was alone. Suddenly black horses came out from the pillars running and surrounding Abuya. In this great fright suddenly a white horse came out from the pillar at the center of the mosque, whipping fast and chasing away all the black horses until they ran crisscross.

When Ustaz Mokhtar Yaakob was attacking Abuya, Abuya dreamt he was in a well-shut car, passing through a hilly desert area. Suddenly tigers and lions came out from the hills and sprang on towards the car but were not able to enter.

At the time of his arrest by Mahathir, Abuya had no dream but intuitively felt that if he wanted to salvage the struggle, he needed to give cooperation to the police. Hence, after three days of interrogation, Abuya pledged to cooperate.

Facing the pain from these tribulations, Abuya said, “If I can negotiate beforehand with Allah before committing myself to this struggle, and if Allah had foretold all the tests, I will not have the courage and will refuse to face all these. But each time a test comes, Allah gives the strength.” Those involved in attacking Abuya have astonishingly been dishonoured. Remember the words from the Messenger of Allah in a Hadith Qudsi:
Meaning: “Whoever attacks My saint, I (God) declare war against them.” (Narrated by Bukhari)
Each time Abuya is humiliated, his struggle and personal image reap massive benefits. Even when he was under ISA detention, Abuya thanked Mahathir because in the aftermath of the ISA arrests, Abuya’s congregation gained more respect. Such is God’s love to His beloved ones. Such miracles elude an ordinary human being.

Here we understand that if Allah sends His emissaries to the earth, for example prophets, messengers, reformers and important saints, especially to become leaders to revive religion, then Allah surely will protect them from failure.

In other words, they will surely triumph even though many obstacles are set against them. As though, said Abuya, Allah declares to His enemies, “I will send My man and he will surely be victorious. If you don’t believe, try to obstruct him. Then you will see how feeble you are in comparison to the Might of Allah.”

Therefore every genuine leader who arrives at every age will face horrible and terrifying tests. Logically they die, or their struggle dies. But the fact is to the contrary. For example

1) Prophet Musa should have died when left adrift in the River Nile. But he did not!

2) Prophet Muhammad was confined for three years in Bani Shuib. He should have died, but did not.

3 Prophet Ibrahim was slung into fire and burnt for 40 days. He Should have died but did not.

4) Prophet Jonah was quarantined in the Nun whale. Logically should have perished but he did not!

5) Abuya, in great pain, should have died long ago, but he is still alive. With God’s will, Allah’s might will heal his illness. He will complete his struggle until Imam al-Mahdi arrives and along with Imam al-Mahdi, will Islamise the world. Abuya hopes to be buried at Al-Aqsa Mosque in Jerusalem.

Allah is responsible to protect His man from being inclined to vices and sinful acts. Logically, with these tests, a person can go overboard and act rashly and sinfully. But for God’s man, Allah has His own way to save him. Faced with troubles in life, an ordinary person can go crazy, but for God’s man, God will surely save him from such madness.

ABUYA'S HOUSEHOLD

2007-06-04T16:54:00.000-07:00

Abuya is a prominent Islamic leader, yet, among all such leaders Abuya stands distinctively apart from the others. He has been married to 5 women. Since the age of 47, he had had 4 wives altogether at the same time. But since the age of 66, he has been left with only 3 wives.
He married the first wife in 1957, when he was 20 years old.
He married the second wife in 1977, when he was 40 years old.
He married the third wife in 1980, when he was 42 years old.
He married the fourth wife in 1981, when he was 43 years old.
After the separation with the first wife in 1985, Abuya married another wife in 1987 at the age of 49.
With these many wives, he has been granted as many as 34 children.
With the first wife: 12 children
With the second wife: 11 children
With the third wife: No children
With the fourth wife: 8 children
With the fifth wife: 3 children

Abuya has 4 step-children (with the last wife). Until 2006, as many as 17 of his children have got married, 13 of them practicing polygamous marriages. His daughters- and sons-in-laws are Arabic, Indonesian, Thai and Malay in origin. The number of his daughters-and sons-in-laws altogether is 33. His grandchildren number 180. All his children, daughters-in-law, sons-in-law and grandchildren join him in his struggle. All his children and grandchildren enter his schools. All of them work with Abuya’s congregation. Abuya presently has two small great grandchildren.

Most of his children, whom he himself had educated, are employed. Some work part-time while studying. Four of his sons have become important leaders in his company or congregation. Six of them are lecturers and teachers in his struggle. Five have become entrepreneurs. Three have become composers and four have their own nasyeed groups, namely the Mawaddah group and the Remaja Harapan group. Two others have become the expert percussionists.

Ten of his children and grandchildren are studying overseas, in Jordan and Syria. At the time of writing this book, seven of his children and one grandchild are in Germany to promote their nasyeed group, on a vacation-cum-learning tour of Europe, France and Holland.

Practicing polygamy was not originally Abuya’s ambition. It never crossed his mind to have a big polygamous family. It only came about when Abuya had become the leader of an Islamic congregation. Many male and female followers gave oaths of loyalty in matters of life and death to him.

So in 1978, a strongman of his congregation suggested that Abuya wed a very loyal 22 year old female follower who had expressed acceptance of polygamy. Members of the congregation requested Abuya, as the leader number one, to begin the practice of polygamy. As a result of discussions with Abuya’s first wife, Abuya agreed.

Nonetheless, Abuya was still anxious. It was not his intention. All his wives were not Abuya’s choice but were instead suggested by friends in the congregation, with the agreement of the women concerned. Abuya was left only to accept or not.

It is astonishing that many young, virgin, beautiful and highly educated women were prepared to marry Abuya with the purposes of:
Obtaining direct guidance in faith and Islam.
Living in a family that truly practices Islam as the way of life.
Bearing children from a pious person.
Receiving the blessings of life in the world and the Hereafter.
Although they have to share in all aspects of life in this world, these women treat the risks as small compared with the benefits in the Hereafter to be derived.

It is true that Abuya divorced his first wife. Abuya said, when pronouncing the first talaq (solemn declaration of divorce), he felt as if he was on the threshold of life as he thought about his children. When one of them, representing all his children, told Abuya that they were ashamed by what had taken place, Abuya said, “Your shame is 20%, whereas Abuya is ashamed by 100%.” Several times Abuya had stated his intention to re-marry the first wife, but such efforts were to no avail as his ex-wife refused to change.

But Abuya is very grateful that all his children, daughters- and sons in-law and grandchildren from the divorced wife remain loyal to Abuya. Every one of them joins in Abuya’s struggle, believing strongly in Abuya and supporting Abuya in his action and instruction. They also remain on good terms with their biological mother. They pray for her and entertain her needs on Abuya’s instruction.

At present, Abuya is left with three wives after one of them died in Mecca. She was eventually buried in the same cemetery that housed the bodies of the wives of the Messenger of Allah: the Baqi’ graveyard.

It’s not easy to make the wives as good to each other as siblings are; praying for, cooperating with and protecting one another. It is similarly not easy for children to be very obedient and entertaining to their parents, able to love with and care for one another, to be understanding and have the feeling of togetherness.

Actually when Allah has destined that a leader can perform as such, this shows that the leader has been appointed by Allah for his era. Abuya is the anointed person. He comes in the early century of Hijrah. Muslims should search for, pursue after, swear the bai’ah (oath of loyalty) to and obey him. As foretold by the Messenger of Allah in a hadith:

Meaning: Reported by Abu Hurairah, the Messenger of Allah (PBUH) said: “Allah will raise, at the head of each century, such people for this Ummah as will revive its Religion for it.”(Narrated by Abu Daud)

He is the savior of this era. Muslims must seek him in order to gain salvation. It is not enough just to get his knowledge and methods without accepting the person.

Salvation in the world and the Hereafter for a person is when he or she has fulfilled 2 bai’ahs. The first bai’ah is to bear witness to the twin testimonies of faith in Islam. The second bai’ah is to accept and obey the promised leader as appointed by God, thus able to realize and strengthen the first bai’ah.

World leaders without the ability to instill love to Allah and His Messenger into human hearts, and who emphasize the world more than the Hereafter, are not the people whom Allah has commanded to be given obedience. Such leaders are incapable of devoting their lives and deaths purely for the sake of Allah.

Abuya tries very hard so that his big family is given faith, that is to love God, aggrandize the Hereafter and obey the laws of Allah. Towards achieving that, Abuya denies them worldly luxury and wealth. They are trained to live independently without salaried employment. They are educated with knowledge, faith and Islam. They are brought up under the motto: `to live for God’. They are raised to struggle for the development of fardhu ain and fardhu kifayah obligations. Abuya’s family now is like a new ethnicity, a new Malay empire distinguished to become the foundation of the resurgence of Islam on behalf of not only Rufaqa’ but also the whole Malay nation.

The Bani Tamim group is seen as able to lead a Malay revival in the name of Islam. It is supported by other Bani groups initiated by Abuya. May Allah fulfill His promise, “That He will replace a community with another community whose members love Allah and Allah also loves them.”

Abuya becomes a husband and a father who is able to organize his family as such. The family life is full of justice, love and care, responsibility in the name of Allah and His Messenger for the interest of the Hereafter and the world. It is truly a most miraculous achievement.
Hence Abuya succeeds in installing his name in the highest position among the world’s Islamic leaders as a model husband and father. This is the capital supplied by that Allah and His Messenger to the Bani Hasyim and the Quraisy ethnic group, in the end prompting all the ethnic Arabs to submit their leadership to them.

Let us look at the Bani Tamim structure initiated by Abuya.
Bani Tamim consists of Abuya, his three wives and 20 unmarried children altogether. His married children:
Fakhrurrazi with 4 wives and 21 children
Nizamuddin with 4 wives and 23 children
Nasrullah with 4 wives and 23 children
In’amullah with 4 wives and 11 children
Ikramullah with 4 wives and 10 children
Mujahid with 3 wives and 6 children
Usamah with 2 wives and 11 children
Abu Ubaidah with 2 wives and 3 children

Abuya’s sons-in-laws:
Muhammad Abu Bakar with 4 wives and 28 children
Khairel Anuar Ujang with 3 wives and 10 children
Lokman Hakim with 4 wives and 15 children

Younger Brother:
Hashim Mohamad with 4 wives and 5 children

Other families :
Bani Idrisi (Zulkifli Awang Kecik) with 4 wives and 18 children.
Bani Abu Bakar (Hashim Jaafar) with 4 wives and 20 children.
Bani Yusuf (Dr. Abdurrahman) with 4 wives and 4 children.
Bani Meon (Abu Zarin Taharem) with 4 wives and 29 children.
Bani Abdul Rahman (Rasidi Abdullah) with 4 wives and 20 children.
Bani Siraj (Abdullah Ali) with 3 wives and 17 children.
Bani Jaisi (Zaini Othman) with 2 wives and 8 children.
Bani Ahmad (Ahmad Zahari) with 2 wives and 18 children.
Bani Mat Wali (Zamri Azhar) with 2 wives and 4 children.
Bani Mahmud (Nasarudin) with 2 wives and 6 children.
Bani Adami (Tengku A. Rahman) with 4 wives and 8 children.
Bani Shafie (Taufik Mustofa) with 4 wives and 10 children.

Normally people worry about their provisions when talk about big families. Abuya replies to this complicated problem with the fact of life that his family runs lives like rich people. This is because Abuya began his struggle by utilizing the three basic strengths of faith, brotherhood and mutual understanding and conformity.

Allah and His Messenger like and are proud of big families. Allah will definitely help in this project. There must be an ample allotment by Allah in order to help any individual and congregation to carry out this project of Allah. Allah is the Most Prosperous. All the rich people and banks in the world are owned by Allah. A person is poor because Allah makes him poor. A person is wealthy because Allah makes him rich. In a split second, Allah is able to make a rich man poor or a poor man rich.

Abuya is very close to Allah and really works hard to achieve faith and taqwa. Allah promises to help a person who has attained taqwa. That Abuya and his big family have become rich is a miraculous God-effected event. The money does not come from business. Even the fardhu kifayah business operates with the money given by Allah.

Allah has provided Abuya with a miraculous ‘power’. With such ‘power’, Abuya calls for money, and money comes. Abuya calls for knowledge, and knowledge comes. Whatever Abuya needs, Allah provides for by virtue of the ‘power’ supplied by Him. Muslims should learn about this miraculous strength that Allah has promised for them.

ABUYA AS A LEADER, TEACHER, FRIEND AND PARENTS TO HUMANS

2007-06-04T16:32:00.000-07:00

The true leader, educated by God Himself, must also be a teacher. The leader in Islam is a savior, who must be able to teach and educate the ummah. A God-fearing ulama is capable of salvaging his community in accordance with his ability that Allah has permitted. This is because there are 2 categories of ulama:

The ulama with the character of a Messenger
The ulama with the character of a Prophet

The categories do not include the ulama suq - the defiler of ummah. The people become corrupt under their leadership. Today’s leaders of the Muslim world can only lead, but they cannot transmit knowledge and education. Even if there are advisors among the ulama, they are not able to educate the ummah.

So when Abuya appears with the ability to lead, teach and educate concomitantly, it is no mean achievement. In fact it is the most marvelous and greatest gift from Allah to this epoch. In his hands, two coveted developments will take place: development of the Hereafter and development of the world.

The congregation exhibited to society is really different from the others. Although small, its quality challenges the world-oriented development performed by present leaders.

How wonderful is the worldly development blended with Abuya’s development of the Hereafter. Abuya’s organization today possesses nearly 700 business networks. This is the result of his leadership. In the fields of knowledge and education, Abuya has produced thousands of published poems, lectures and books, which are widely available among domestic and overseas societies.

Whoever reads the thoughts of Abuya, even the non-Muslims, will be spellbound and shed tears of awareness. The truth that Abuya expounds is very beautiful, able to attract the heart of every soul. Hatred exists only due to inner inability in fighting off ill-will. Even the Messenger of Allah (PBUH) - purveyor of an even greater truth, saviour of humankind and performer of divine miracles, was rejected by the spiteful people. What is then so strange about a similar fate befalling Abuya?

When Abuya’s leadership and guidance of the ummah becomes pronounced, Abuya has qualified to become the father of the Muslim ummah. For instance, a father who has succeeded in leading and educating together his household, is bestowed the honorific title of an ‘exemplary father’.
Abuya was born with a heart very much concerned with the salvation of humankind and worried about mishaps that may befall them. Hence he is willing to take any form of risks and to sacrifice everything in terms of time, energy and property in order to see his dreams and desires come true.

A father who wants to see his son succeeding and fears for their failure will do anything for the success. Until today, seemingly basking in his prosperity, Abuya has yet to own a private house, a car and personal property. Everything is sacrificed in his struggle to become the father of humankind. Try to find anyone on earth as peculiar as Abuya.

It is therefore not strange that Abuya’s followers are crazy of Abuya more than fans idolize artists and film stars. Abuya has given them more than what the artists and entertainment stars contributed. Abuya gives God and faith to humans. Both are very entertaining and salvaging, not only for this world but most importantly from Hellfire.

In giving faith to humans, Abuya was one of the earliest people to fly to Uzbekistan immediately upon being liberated from the Russians. There, Abuya searched everywhere and for whomsoever to be re-taught the testimonies of faith. Abuya visited public figures to persuade them towards God, insisting that all were done to seek the promise of the hadith, that near the end of time, Islam in Khurasan will rise again together with the East.

Picking up people from the whole of Malaysia including Sabah and Sarawak, then advancing to Indonesia, Singapore, Thailand, the Philippines, reaching Australia, New Zealand, Tasmania, the whole of Europe, the USA, the entire Middle East, Turkey and ¾ of the world, is a vocation to which Abuya has dedicated his entire life. No wonder every follower calls him ‘Abuya’ (father). They consider Abuya as savior of their lives. If the Companions had felt that the Messenger of Allah was their parent by virtue of the salvaging task performed by him, so the present ummah also feel likewise regarding inheritors of the prophetic tradition.

Another extraordinary record held by Abuya in his mission to become a saviour and a wise missionary, was when he was arrested by the police for detention under the ISA. The opportunity in presented during his apprehension and restrictive detention was fully utilized to propagate the truth via his exemplary attitude and speech. Consequently Abuya gained a lot of sympathizers from among security officials.

Abuya’s friendly personality, helpfulness and truthfulness endear him to many. Despite displaying the multiple characters of a leader, teacher, a mother, a father and an ulama, Abuya really possesses the character of being a friend. Leaders in general, especially religious teachers, are not good in making friends, but Abuya is able to humble himself to entertain his followers and supporters as friends. Abuya loves to treat them, strolling and eating with them and making them happy.

Hence Abuya is not only respected but is also loved. All of his wives, children, families, followers, and sympathizers, love Abuya very much. For Abuya is able to situate himself in the best place to play his role.

Abuya is also very serious in his struggle, meaning that Abuya also has the character of a fighter. From the age of 20 until today, approaching 70, Abuya strenuously struggles for the truth. Struggling means striving to create an alternative system. As courageous as he is, he seemingly tells the authorities, “The political, cultural, social, educational, family, health and other systems in this country are wrong. Thus I boycott all of them and I devise a new system in my congregation. Hopefully this model is acceptable and useable throughout the country.”
Hence Abuya was accused of creating a system within a system, creating a state within a state. His expanding influence was deemed dangerous, so the system was demolished.

Another daring effort by Abuya was his persistent struggle during the ISA detention to enliven that system. He succeeded in convincing the police that his system was not dangerous. Another miraculous record was therefore created, that from within the shackles of the ISA, Rufaqa’ brings to life an Islamic system far better in quality than what was previously destroyed.
In his struggle, Abuya knows no fear and no deterrence. He strives no matter how difficult a task is, even if it is comparable to the shifting of a mountain. His desire is as hard as steel. His ambition will be proven whatever risk it takes. Yet Abuya is a gentle person. Such a personality is such, in the name of Islam, is unusual. It is extraordinary and miraculous. To Allah and His-Messenger, it has been uttered since 1500 years ago:

Meaning: One day his Companions saw tears rolling down the cheeks of The Messenger of Allah and asked, “Why are you crying, O the Messenger of Allah?”

The Messenger of Allah answered, “I miss my Ikhwan.”
Shocked, the Companions asked, “Are we not your Ikhwan?”
“No,” replied the Messenger of Allah. “You are indeed my Companions, whereas the Ikhwan are from the Muslim ummah near the end of time, who come after me, do not meet me but has faith in me.”

Abuya’s peculiar personality emanates from a heart that passionately loves Allah and His Messenger. Abuya possesses the heart of an Ikhwan. And he has begotten the Ikhwan congregation whose characteristics had been mentioned by the Messenger of Allah, for instance that they are like siblings sired from the same parents. They become worshipping devotees of God at night and but emerge as become lions by day.

At present, Abuya has already 10 people, other than himself, who possess the characteristics of Ikhwan. Only the Prince of Bani Tamim is able to produce the Ikhwan to be handed over to Imam al-Mahdi, says Abuya. The total number of Ikhwan is 500. They are the leaders, teachers, parents, friends, fighters and ulama who will save the world together with Imam al-Mahdi, in the mission to effect the second rise of Islam by Allah and his Messenger near the end of time.

THE REAL DARUL ARQAM: AN OPEN LETTER TO THE NATIONAL FATWA COUNCIL

2007-06-04T16:24:00.000-07:00

Assalamualaikum warahmatullahi wabarakatuh,

To the honourable and blessed members of the National Fatwa Council,

Firstly, we seek your apologies if this letter contains unintentional mistakes. Bearing witness by Allah and His Messenger, we seek to be given the opportunity to express our hitherto hidden thoughts and feelings regarding the issue ‘Arqam vs. the National Fatwa Council’. We are small, but later we have the responsibility to answer in front of Allah pertaining what had transpired between us. We fear for the punishment of Allah that would befall us if we do not tell the truth of what is in our hearts.

Malaysia has been deluged with an Islamic resurgence which is more conspicuous as compared with other Muslim countries. Malaysians from all walks of life are experiencing individual changes towards Islam, even though they were formerly distant from religion. Allah SWT had destined Abuya Ashaari Muhammad to have a large following, and his congregation to become very influential. This means that the resurgence flows in Abuya’s direction. Until today, his numerous followers have become very committed, and his organization continues to exist despite the many obstacles you gentlemen have placed in front of it.

Allah Taala destined that Abuya won in his battle against you gentlemen and against Mahathir’s government. Witnessing this, we feel responsible to voice out our stance:

The present resurgence of Islam in Malaysia is the resurgence that Allah has promised near the end of time. The end of time, as meant by Allah and prophesized by His Messenger, is closely approaching at the present moment. Two figures prepared by God to lead this resurgence are the Prince of Bani Tamim and the Imam al-Mahdi. As the final Prophet, although he has passed away, the Messenger of Allah lives on spiritually and acts actively as the mastermind of the whole process. Furthermore, there are many Prophetic hadiths about the end of time, and which have become guidelines for Muslims to struggle to realize the promise together with the Prophet.

During this era, one generation after another tries to realize what the Messenger has promised unto them. But until today it has yet to happen. To Abuya, this is a God-given opportunity provided for Malaysian Muslims i.e. the Malays, to actualize the promise.

According to Abuya, the earliest rise of Islam marked the triumph of the Messenger of Allah with his Companions. In this second rise, happening near the end of time, the Messenger of Allah utilizes the Ikhwan by appointing the Imam al-Mahdi as the leader of the Ikhwan and the Prince of Bani Tamim as his principal assistant. They will produce 313 Ikhwan among leaders, while the total Ikhwan altogether numbers 500.

The Messenger of Allah has gifted them with a special tariqah - the Aurad Muhammadiah.
This means that, what has happened in Malaysia Darul Arqam and is taking place at the hands of Rufaqa’ is the schedule of Allah for the end of time. The real leader the Imam al-Mahdi is in occultation but actively plays role behind the curtain. Allah will bring him back to the material world in the manner of the Prophet Jesus (PBUH). Imam al-Mahdi the leader of Darul Arqam or Rufaqa’, viz. Abuya – the principal vizier of Imam al-Mahdi, to construct the foundation of his struggle. This struggle will result in an Islamic state - Malaysia.

The honourable gentlemen,

We believe that afore-mentioned conviction is most worrying to you gentlemen. To save us from Hellfire, you gentlemen acted to ban everything we had stood for. Destroyed thus was an Islamic congregation by the name of Darul Arqam. Abuya and all of us meekly gave cooperation. But deep in our hearts, we say, “If this is the truth promised by Allah, as what we believe in, Allah will certainly protect us. Only Allah’s Might can save it. By human endeavour alone, it would be impossible we are under the ISA and the congregation has been disbanded. How can we possibly bring life to something which is dead?”

But, masya-Allah! It is there for all of us to see that Abuya’s struggle has expanded. Allah has answered that if Abuya’s struggle is promised by Allah, it is Allah who will save it from being consigned to the graveyard. That is what we thought. We believe, even destroyed yet again by anyone else, Allah will surely answer yet again. We believe His congregation will emerge victorious.

The present Malaysian government, under Prime Minister Datuk Seri Abdullah Ahmad Badawi, the progenitor of the Islam Hadhari state, does not disturb Abuya. Although he knows that Abuya’s struggle is said to be progressing towards an Islamic state, Pak Lah can accept this. He knows that Abuya’s words are the work of Allah or in the Schedule of Allah. It is not Abuya’s schedule. Abuya only narrates what will take place according to hadiths. Imam al-Mahdi, the Prince of Bani Tamim and the Islamic state have been foretold by the Messenger of Allah, not by Abuya. Abuya only carries it on, pursues it and struggles for it. When a Rufaqa’ representative met the Prime Minister, the Prime Minister told him, “My grandfather, my father, believed in Imam al-Mahdi.”

If Allah destines that an Islamic state takes place in Malaysia at the hands of Abuya, Pak Lah certainly can accept it. Pak Lah may probably be proud to be the Prime Minister who together partakes in ensuring the success of the Schedule of Allah. Indeed Pak Lah is a person with Islamic ambitions. Thus he courageously declares Malaysia as an Islam Hadhari state. It is not impossible that Allah chooses him to give way to the Islamic state as mentioned in the hadiths.

Dear diligent gentlemen,

May your efforts be accepted by Allah. Let us consider your differences in opinion with Abuya as a blessing from Allah because The Messenger of Allah (PBUH) had said:

Meaning: “Differences of opinion among my followers is a bounty.”

In other words, when various ideas arise among Muslims, each struggling to implement his or her own beliefs, various benefits will be dispensed to Muslims. Such benefits will be shared. Those who believe in Imam al- Mahdi struggle to welcome him. Those who do not believe in Imam al-Mahdi struggle to uphold Islam in the manner that they understand it. The Messenger of Allah did not ask the Muslims forge disunity and envy among fellow Muslims.

Our Muslim brothers,

We feel need to disseminate this explanatory letter because there are people still confused and have the wrong impression of Arqam, due to the fatwa released. If left as such, we fear for the wrath of Allah for hiding the truth. The truth belongs to Allah, we are asked to spread it to others so that all will have the opportunity to love Allah.

If you gentlemen do not agree with all of these, I beg on behalf of God to bring this matter up for discussion academically, professionally and legally. Let us fear Allah in matters pertaining to His religion. Having once taken action out of politics, enough is enough. Now let us act according to the very just and wise laws of Allah.

Finally, we pray that all our Muslim brothers are united in truth in Malaysia. Nothing is lost if we unite, Allah will surely not disregard our good efforts. Who knows, we will all derive benefits together from all that I have said. Whereas if we continue to argue, what will we gain and have gained all this while? Just look at what has happened to our society? What has happened to our country?

Thank you for giving us the opportunity to give this explanation and permitting this book to be distributed.

With our apologies.

KUALA LUMPUR - DARUL ARQAM

2007-06-04T16:16:00.000-07:00

The era of Kuala Lumpur began from 1966, when Abuya had reached 26 years of age. This is the venue for the genesis of Islamic resurgence in Malaysia. Two big vocations that Abuya took on as his responsibilities in Kuala Lumpur were that of a religious teacher in a government primary school and a PAS activist who will mobilize Kuala Lumpur.

But from the aspect of family life at that time, Abuya was very poor. Even at Tanjung Karang he was already very poor. During his six years working at Tanjung Karang, playing the role of a religious teacher, a headmaster and an important member of society, Abuya was gifted a house by the village community. The house was situated near to the school and within the vicinity of a cemetery.

The house was of squatter quality. Its doors had no lock and there are three wooden small stairs. They used water from the well water and kerosene lamp. Abuya lived there with his wife and two sons, Fakhrurrazi and Mohd. Nizamuddin, who attended primary school. His eldest child, daughter Nasibah, stayed with her grandmother at Segambut.

Fakhrurrazi tells, once in a while guests visited their humble and worn-out hut. Upon leaving, if not warned earlier, they would accidentally fall to the ground because they thought they were stepping on the stairs. As a matter of fact, the stairs always disappeared, having been removed by Abuya’s enemies – the local UMNO villagers.

Political mudslinging was really terrible at that time. Abuya spent his time and money for PAS’s struggle. His life was devoted entirely to his struggle. He never thought too much about his sustenance and residence. He was willing to be that poor for the sake of the struggle. His wife was then was also employed as a religious teacher. But together they weathered the poverty.
In Kuala Lumpur, life was even harder. For eight years he stays in a squatter house in Dato’ Keramat. Throughout that period, he moved three times. From house A (rented RM15) to squatter house B (rent at RM60 per month), then to squatter house C, rented RM30 per month. Finally he bought a squatter house for RM400. There Abuya had to carry water a quarter mile from the nearest well.

Within such an environment, Abuya was still in high spirits in struggling for his ambitions. His conviction was extraordinary. His material condition was pitiable as a consequence of his all-out struggle for Islam.

Abuya taught at the National Primary School I, Alam Shah as a religious teacher. But by evening and extending till the night, as at Tanjung Karang, Abuya spent his time with PAS. He made house-to-house visits to pick up people who wanted to join PAS. For a year, Abuya utilized this method of visitations to initiate PAS branches, resulting in 17 PAS sub-branches being founded in Kuala Lumpur, Gombak and Setapak. He also established a branch at Kampung Baru. During the 13 May 1969 racial disturbances, PAS was really strong in Kuala Lumpur. Abuya carried out such efforts with a chief clerk by the name of Hamidon.

Imagine, a poor man making amazing efforts, establishing 17 PAS branches within merely a year. What kind of strength does he possess exactly? I dare say that Abuya possesses an internal strength built from the Supreme Zikr he practices. A heart strong with Allah is capable of persuading other human hearts to follow him. Whatever he says, happens. People follow his words with the will of Allah.

At school, with his striving spirit, Abuya launched his third strike. The school headmaster was said to be very unjust towards the teachers. Within one year of Abuya’s arrival, he had organized a strike by refusing to enter the classroom and boycotting the morning assembly. Out of 21 teachers altogether, 17 supported him. The strike continued for a few days. At last the department of education intervened. All the teachers involved were transferred to other schools. Whereas Abuya was suspended for four months. Laid off from duty, he killed his time at the religious department in Dato’ Keramat. His salary was paid, but Abuya was prohibited from doing any activity. So he just sat around observing the system in that department.

After four months, Abuya was transferred to the English Primary School, Jalan Peel, Kuala Lumpur. Its headmaster was Indian. After only a year, Abuya was transferred to Sungai Penchala Religious Primary School. After another year, Abuya was transferred yet again to Kampung Batu Primary School, Kuala Lumpur. These irritating transfers, and the rising amount of Islamic work to boot, made Abuya increasingly unhappy with his official post. Finally, after a year at Kampung Batu, Abuya resigned from his official position as a government religious teacher in 1973. Goodbye to the religious department!

But working with Allah in the Islamic struggle continued. In 1967, at the age of 30, Abuya took the decision to leave PAS. He had borne a dissatisfaction with this political movement which he felt was not focused totally on religion. The dissatisfaction had existed before, such that even when he was in PAS, Abuya divided his time also for other Islamic groups.

For example, in the 1960s, he joined the Jami’ah Da’watul Islamiah, centred at the Jamek Mosque, Jalan Mountbatten, Kuala Lumpur - an old mosque, a 100-year old congregation. But it did not suit Abuya’s heart. He nevertheless held on for two years, participating in courses at the Jamek Mosque together with people from UMNO, PAS and the Indian Muslim community. Feudalistic practices by the UMNO people, studying religion the traditional way and teachers who utilized their intellect per se, characterized the courses. But Abuya still obtained knowledge from the courses and topped the final examinations held at the end.

In Kuala Lumpur also, Abuya encountered the Ikhwan congregation, as a result of informal meetings among those who frequented mosques. Abuya joined it for one year. Abuya disagreed to many things, because making friends with them was like a chicken befriending a peacock. They were rich while Abuya was poor, the gap was evidently felt! They were the elites without any party affiliation. Abuya’s friends from among religious teachers could not tolerate such a style and promptly left. But Abuya, harbouring a strong spirit to strive for Islam, endured. The group’s teacher was a Wahhabi who constantly accused others of polytheism and spoke in bombastic language. He practiced the Ma’thurat chants and resented Sayidina Muawiyah.
According to Abuya, one reason he could not last long in the Ikhwan congregation was his disillusionment with the caste attitude practiced. In Islam, no difference exists between the poor and the rich. The rich visits the poor, vice versa. Abuya would visit their big houses to attend the lecture programme whose venue alternated among members’ houses. One of the big houses that Abuya visited was the Rufaqa’ Guest House in Jalan Duta today. It was then dwelled an Ikhwan member named Ahmad bin Ismail. He was a senior government officer who came from Kedah.

“But this study group refused to conduct programmes at Abuya’s squatter house,” Abuya remarks sadly. They look down on their poor brothers. Abuya regarded the matter as unbecoming in the name of Islam. Abuya was not confident of the future of such a congregation.
In 1967, Abuya spent one year with the Jamaat Tabligh. He traveled to Singapore for missionary activity. But his heart was not receptive to Tabligh. Being strictly based on its 6 principles, the movement was too narrow. Whoever included other elements will be cast aside. Several times Abuya was prevented from continuing his talk when his lecture was deemed to have deviated from the 6 principles. The congregation was controlled by Indian Muslims. Abuya slept with Tabligh members in the mosque, carried cooking pans, preached from house to house saying, “Assalamualaikum uncle and auntie, do come to the mosque.” They chewed betel leaves, dirtying the mosque. In the end the mosque authorities locked the mosque.

When ABIM (Muslim Youth Movement of Malaysia) was set up in 1971, Abuya brought 60 of his friends to join ABIM with the intention to integrating their ambitions and finding many friends. Abuya was once close to Anwar Ibrahim. For two weeks, they were together in Langkawi for da’wah work. Abuya gave lectures, and so did Anwar. What a big difference between them! But still ABIM appointed Abuya as Head of Da’wah in Kuala Lumpur. At first Abuya declined the post because Abuya had had Arqam by then, but when the position was left vacant for two months, Abuya accepted. He had differed in opinion and debated with Sanusi Junid during the ABIM General Assembly. ABIM rejected Abuya’s views. How far apart was their Islam from each other. When ABIM understood that Abuya had his own beliefs and ambitions, they retracted all of Abuya’s posts in the inaugural General Assembly. Abuya and his friends then left ABIM.

Such is the life story of one who stove for the cause of Islam around Kuala Lumpur, from the age of 26 until 32. His endeavour was not to be taken for granted. He read into, studied, scrutinized and observed from end to end all Islamic groups around Kuala Lumpur. He wanted to convince himself that God had brought along various brands of Islam to accompany the resurgence, but Abuya then realized that most only had an Islamic coat. Their inner contents could still be disputed. At the time of writing, these groups had eclipsed.

The Islam that Abuya searched for still eluded him. Abuya never aspired to become a leader. He had previously only thought of becoming a follower of a congregation that would herald the beginning of Imam al-Mahdi’s arrival. But ultimately in 1969, after the 13th May incident, at the age of 32, Abuya considered starting his own congregation. In 1967, immediately after leaving PAS, he led a reclusive life for two years in an effort to correct himself. Still in Dato’ Keramat, at a house nicknamed the ‘White House’, Abuya founded the Darul Arqam group or congregation. At the ‘White House’, Abuya experienced an unforgettable dream in which he met Sayidi Syeikh Suhaimi and studied under him.

Kuala Lumpur was witness to the story of a young man - a prince of squatter houses, who had lofty ambitions and a global understanding of Islam. With taqwa as his capital, as a result of practicing the Supreme Zikr and the daily prayers, his search ended with his ultimately courageous establishment of his own group. This group had self-correction as its sole purpose, as had been originally done by the Messenger of Allah in the abode of his Companion by the name of Arqam. In memory of him, ‘Darul Arqam’ was chosen as the name of the group.
THE TRUTH OF DARUL ARQAM

The age of 32 is truly too young for a person to be leader of an Islamic congregation. But Abuya’s maturity overwhelmed his age. One day of his life was tantamount to 10 days in the lives of others. His achievements, the experienced input, problems he had to confront and the solutions he obtained throughout the days that passed, outnumbered what other individuals went through.

For example, he carried the burden of a hard life and struggle since adolescence, in his early twenties. Abuya then worked in Sungai Leman. By night he did da’wah work for PAS. One midnight, as he was returning home from his mission with two motorcycles, he was obstructed in the thick of darkness by a man who was about to hit him with a wooden stick. When Abuya stopped to identify the person with his motorcycle lamps, the person ran helter-skelter without throwing his stick and bottle, which broke into pieces.

At Sungai Leman also, when Abuya returned home from da’wah work at midnight, he saw many policemen surrounding his house, then situated within a graveyard. A complaint arose that Abuya was seen to be busy due to the cooperation he extended to Indonesia in its on-going confrontation with Malaysia. Abuya had nothing to do with the confrontation. The ensuing investigation cleared Abuya of such allegations.

When doing da’wah work in Sungai Nibong, Abuya once paired with Nagiman, a silat teacher. Because Abuya wanted to visit his foster father, Pak Karim, Nagiman went first to the da’wah place alone. But Nagiman hurriedly came back to meet Abuya, panting breathlessly. He said three men had hit him midway. He put up a fight and his bicycle fell into a river.

The first day as a government religious teacher in Klang, Selangor, Abuya once went to a kenduri arwah (religious function to remember the dead) in the evening. While eating, the verandah on which Abuya was sitting suddenly collapsed. Abuya fell below the house, his body soaking in spilled curry. The event was symbolic of Abuya future fall in a system he was temporarily living off.

In Sungai Penchala in 1973, the congregational prayer house was attacked after Maghrib by people armed with machetes. Abuya told his followers not to fight back. Although a machete was stuck at Hashim Karim’s neck, the attackers eventually went off quietly.

Those were examples of some one thousand and one challenges, obstacles and tests that Abuya undertook in his schooling to be a fighter and a leader. Others may have been examined on paper to pass. Abuya was tried in the real life arena, needing concerted efforts from creativity, mental resilience and spiritual strength to get through. Praise be to Allah, Abuya was inspired to surmount all the tests.

One dawn, when it was still dark, while Abuya was bathing with a cloth draped over his body in the mosque bathroom, his face was suddenly lit up by a torchlight beam. He saw a wooden stick raised to hit him. PAS’s strength in Tanjung Karang invited violent repercussions. When Abuya was ready to strike back and tidying up his wet cloth, the would-be assailant had run helter-skelter. Why? Abuya figured out that Allah had possibly helped him by bringing about something which frightened him. Henceforth Abuya overheard people gossiping that Abuya possessed a genie.

When asked whether it was true that Abuya had knowledge of genies, khadam and other supernatural beings, Abuya responded, “To educate humans is already difficult, let alone to subjugate genies. If one could do so, he must be awesome!”

Some speculate that Ustaz Ashaari must have utilized some kind of supernatural knowledge, such that his congregation could advance that far. Abuya replied, Allah ha indeed promised the clothing of taqwa is the best because it will trigger Allah’s help.

The strategy Abuya used to face tests has been very effective, as though he has been guided. Similarly, steps taken by Abuya in his struggle do not characteristically derive from the normal thinking process. Furthermore, Abuya’s ideas in his struggle are immensely different from those of other Islamic leaders. The ideas do not originate from the intellect. For example:

Different from other Islamic bodies led by their respective leaders, Abuya erected his own way of life and system. He established shops, factories, studios, schools, clinics, and other Islamic projects and relate them to God. Others may have wished to do so, but just could not afford. Ultimately feared by some quarters, the system must have been not tiny! The question arises as to where Abuya had learnt all these? From where did he obtain such strength to do all these? If it had come from the intellect, countless other intellects would also have been able to initiate what Abuya had accomplished.

In finding as many friends and learn as many methods as possible, Abuya joined all Islamic bodies. He gave genuine commitment and spent significant time in each organization! Abuya visited all pesantrens in Malaysia and the big ones in Indonesia. He commented that all the Islamic bodies, especially the pondok, should establish their own shops in the correct manner of Islamic mu’amalah, rather than allowing non-Muslim Chinese shopkeepers conducting business right in front of the Islamic pondok. The Islamic pondok needed to develop and not be passive on top of the good morals and etiquette of the students. Abuya bravely criticized the passive system that prevailed at the pondok, by pronouncing that such a system was not from true Islamic teachings, but rather from the colonialists who wanted Islam’s image to be seen as low. Here, once again we see that Abuya’s knowledge did not originate from the intellect. Abuya perceives with his heart. It is difficult for the intellect to disagree with his points.

At the time when the Muslim ummah is presently divided into various doctrinal groups and sects, each talks about one’s own Islam. But Abuya reacts, opining that Islam had become an ideology, no longer a religion for its adherents. All of them have failed to bring God along in their syari’ah. Religion is revelation from God. It must be founded upon the love for and fear of Allah. The syari’ah is obeyed not as a set of commandments and prohibitions from Allah. If so, it is not considered as religion. Instead, it is ideology, from a Godless intellect.

An International Islamic University (IIUM) professor has admitted the failure of the IIUM-planned integrated knowledge programme combining the spirit of tawhid (theology) with fiqh (jurisprudence). The spirit of tawhid and faith had failed to be inculcated in the undergraduates. Fiqh is left as a branch of knowledge which people are incapable of practicing. In fact, even in the pondok, Abuya says, many sinful acts are carried out, but they are hidden. After prayers, with the turban still on his head, the imam unashamedly squats in areas reserved for women. He prays, but he does not fear God.

Many Malay Muslims are of such religious inclination. People do not treat such conduct as wrong, as it has become traditionally accepted. Who taught Abuya to break the tradition and establish a new way of life for the Malays? Such is meant by intuition being a source of knowledge taught directly by God to any of His servants with the purpose of reviving the true religion.

In facing defamation, Abuya chooses not to answer. In fact, Abuya responds by treating his slanderers. This does not make sense. This is religion. But how many people are able to do this? In ISA detention, Abuya cooperated with the police. He did not curse and condemn them. As a result, many policemen have accepted Abuya well. Without sacrificing his religious principles, Abuya has succeeded in establishing himself within a group of people who were initially against him.

The following are the attributes of a person whom Abuya regarded as his good friend in the 1950s. Since his adolescence, Abuya had a distinctive way of assessing people.
His name is Zakaria Ansari, a Banjarese who lived in Sungai Leman, Tali Ayer 8. He was a PAS strongman in the 1950s. As a farmer, he cultivated rice fields and reared chickens. His education only reached standard two of primary schooling. He could not read Roman alphabets and knows no Arabic. He is now eighty years old and has his own school at Batang Berjuntai.
His sacrifice was all-out for the sake of the struggle. His individual worship was steadfast. For da’wah work, he was willing to cycle for umpteen miles. He strictly opposed free mixing between the sexes and usury. He was alert of the lawful and prohibitive injunctions. If people had wanted to hit him, he did not run, but bravely spoke for the truth. He meticulously upheld the syari’ah, exhibited high morals, was strict and uncompromising in legal matters.

Dato’ Asri, PAS’s president then, had praised Ustaz Zakaria in the general assembly as people were impressed with his oratorical skills. He was very smart and sounded as if he was fluent in Arabic. Although he was not a central figure in PAS’s national hierarchy, he was well-known among PAS members in the 1950s, from the north to the south.

His sincerity was evident in his willingness to sleep in the mosque and to restrict food to only biscuits. He had an affection for old religious books and like Abuya, believed in Imam al-Mahdi. Together they took turns reading about events near the end of time, and together they wept in longing for the golden age for Muslims. He declared Abuya to be his foster young brother! Such a personality, says Abuya, was neither found in PAS then nor found now.

To choose a friend with the previously mentioned categories was not easy. A typical juvenile would imitate his peers in making friends and does so simply for fun.

Such were the maturity and strength that existed within one who was given the fortune to lead an Islamic congregation known as Darul Arqam at the age of thirty-two. That age was ripe for Abuya. But a more significant development had had taken effect on Abuya immediately preceding the setting up of Darul Arqam.

Abuya’s heart was overwhelmed by very strong urge to correct himself for Allah. Such feelings came and revolved in Abuya’s thoughts. His 10-year activities Islamic party politics had been vain, since they were not based on taqwa efforts, particularly correction of the self. Those who did not understand speculated on the various reasons which may have prompted Abuya to leave PAS. The truth, according to Abuya, lies in the facts presented above.

For two years, Abuya lived in seclusion. Abuya focused himself completely on efforts to correct himself with taqwa, worship, repentance, remembrance of Allah, prayers and tears in regret of past sins. His heart was being directed. Somehow some of his close friends also grew fond of such reclusive activity. So the programme was done in a group. After two years, in 1969, Abuya emerged with a new style of struggle which strove for da’wah and love and care on the method of correcting oneself with taqwa. Thus the DARUL ARQAM congregation was born.

Goodbye PAS. Goodbye. Goodbye again to the filthy political world. Being in it cultivates the heart or soul to become proud and boastful. Man forgets himself as a servant who will be accounted for his actions and punished by God. God, whose servants should fear, is ignored by political activists, even in the name of Islam.

Prophets had called upon their peoples with great fear lest they were insolent with God, but Islamic politics allowed its activists to insult and employ abusive language against the people they were supposed to call upon. They were proud of their Islamic politics. They should have felt ashamed and afraid of Allah for giving them good fortune, such that they pray lovingly and caringly for those who have yet to be given similar fortune.

Who taught Abuya such profound knowledge? Referring to a story narrated by Embah Mahmud, Syeikh Suhaimi always kept close tabs on Abuya. By the will of Allah, he twisted Abuya’s heart so that Abuya hated politics. So a history was written: Abuya left politics for a struggle which made the house of ‘Arqam bin Abi Arqam’ as an inspirational foundation of his struggle.

THE STRUGGLE BEGINS

2007-06-04T16:08:00.000-07:00

Abuya was sired into the world destined to strive for the cause of Islam. His spirit, intellect and physique had all been prepared for the struggle. The Islamic struggle was his interest, avocation, lifework, spirit, intellect, and his life and death. In short, he would do whatever it takes to realize his ambitions in the struggle.

When he was 4 years old, and his mother was still alive, he would follow her everyday to the farm to plant and tend tapioca. To walk with bare feet 4 miles to the farm and 4 miles back, waddling behind his mother as early as 4 years old, was a training for a future leader of the cause of Islam who should not be taken for granted.

At the age of 5, he lost his mother forever, while his father was always not at home. So he had to tend his 3-year old younger sister. Carrying his sister on his back, walking along the rice fields and falling into them are usual experiences for him. One who strives for the truth ought to lead a tough life.

At 6-7 years of age, he had begun cooking rice and frying fish for his food. Using a wooden stove which took time to light up and staying within walls made of palm-leaves were a lifestyle forced on him in the character-building of patient, industrious and intelligent defender of Islam. When his shirts were torn (clothes were not easily available during Abuya’s childhood), Abuya would sew them himself. At night, bringing a torch and a bottle, he would go out with his mother to catch grasshoppers which become a dish fro meals. Another food during his childhood was rubber seeds (for 2 years) and kalilayau leaves. Once while enjoying his food, a leech was found within the kalilayau vegetable. So were the tough days that characterized the life of one who would strive for cause of Islam. One thousand and one hardships are like a normal journey for him. His brief life may be portrayed in the following biographical poem:

Abuya’s Biography

My age has entered its 60th year
I have gone through a lifetime full of twists and turns
Challenges after challenges have threatened my life
The sour, the sweet, the salty and the bitter have all been tasted
I went through various eras
At one time the Japanese era was ferocious and cruel
Twice the British ruled with a subtle diplomacy
In transition the communists terrorized us for 10 years
Impoverished, we also lived in fear
Every day someone was murdered
Some vehicle was put on fire
Police stations were attacked
Under Japanese rule, destitution was widespread
Lives were threatened, including mine and my family’s
Sweet potato was my ‘A1’ rice
my staple food at that time
At times I ate rice or banana once a day
The rice was mixed with chalk dust and potato
Potato was difficult to get
Sago and rubber seeds were my special daily diet
Rice was consumed once in 6 months or a year
Shoots, kalilayau leaves, wild mushrooms
everyday I ate them
One day while about to devour the kalilayau vegetable
I found a leech within the leaves
Thank goodness freshwater fish was then easily obtainable
Food from the jungles could also be easily found
For in those times such natural commodities
Were not yet destroyed by development and progress
Then, tigers, boars, crocodiles, snakes
showed fierceness anywhere
Their savagery resembled the Japanese
who were atrocious especially to the Chinese
Nearly every day cows, buffalos, goats would be gobbled up
In the Japanese era, clothes were difficult to come
Whatever available was scanty and pitiful
Dresses and shirts had thousands of patches
In fact some had already worn
leaves which were wide and hard
Or barks draped over the body as blankets
Corpses were wound up in screw pine mats
then buried
Residential homes
were like aboriginal residences in today’s jungles
My family’s house were like theirs
no difference
Diseases spread violently
nobody was spared from their attacks
There was no medicine, except traditional remedies
Nutritious food was scarce
The healing of skin sores was far fetched
Maggots were usually found in them
Mosques and prayer houses were left derelict for the goats
Religious people were then like a husk within rice grains
Among all villagers, if only two or three
Offered prayers constantly, one could be proud of them
In the Japanese era my family members died
Within a year four succumbed to death
My mother, sister, younger brother, uncle
Communication was very difficult
Communication gadgets were hardly available
Crossing rivers were over bamboo bridges
In some places bamboo rafts were used
Walking was a daily routine
Sometimes we walked umpteen miles
Or we rode bovine carts for many miles
Only once or twice a year would we ride a car
or usually a lorry
Twice during the Japanese era
Japanese planes approached
The whole village fled in fear
including me, still a kid then
I once saw a jet fighter burst into flames in the air
Then it plunged to a spot I did not know where
After some time then only I knew
A British fighter plane had been gunned down by the Japanese
it fell at Kampong Sawah Raja, Rembau
At the beginning of British rule
life was a bit better
But falsehood and poverty were rampant
Rice was available, flour had become normal
Though still restricted and limited
Clothes were sold at many places
Most were from unbleached calico
However there was no extravagance
If there were, only from among the upper class
This group was a rare minority
Employment was limited
Unlike today
Malays were generally occupied
as policemen, soldiers, teachers
Clerks and customs officers here and there, including my father
Communication existed but it was uncomfortable
A one-hour journey now
would probably take five hours then
In those days I and my family boarded on and alighted from buses
Duration of journeys was quite lengthy
A trip to Kelantan then took two days
To reach Kota Baru
Malays were generally ignorant
and backward in education
Illiteracy was widespread especially among rural villagers
University graduates could be counted by fingers
I was among those whose education
was sacrificed to circumstances then
If I were to present a concise history of my life in general
From the British era until today, it would be something like this:
Walking was my culture, the bovine cart was my special vehicle
I ate potato, rubber seed, and sago replacing rice
as my staple food
My clothes had a thousand patches, I patched them up myself
I was then a kid
When my mother and father were not at home
I cooked myself
I washed my own clothes
I sew the torn parts myself
Before schooling age I could already fish myself
I brought back the fish caught
I would rest in a rundown hut
A chicken den today
is more beautiful than my house then
I kept on changing vehicles used
The standard changed gradually, without leapfrogging
It improved in stages
From walking
I then cycled
until I had a few children
At times I cycled for a good couple of miles
Walking bare feet was common in my childhood days
It was pleasant, not painful
After that, praise be to Allah, a small relief came
I could ride a Honda 65 motorcycle, then a Honda 90
Allah then provided a secondhand Helman car
Followed by a Morris Minor, also secondhand
Then a secondhand Holdan
Bit by bit it became more sophisticated
Starting with a Corolla
Moving to a Peugeot 404, then a 504
And after that only a Mercedes
Followed by a Pajero
Then a Mercedes MPV (multi-purpose vehicle)
In terms of public transport, the peak was the aeroplane
So my life had various sides to it
and went through various stages
From being impoverished, poor, comfortable, and conventionally rich
I have yet to become outstandingly rich though
I should also tell you other aspects as I remember them
Being stung by catfish was common for me
Often being attacked by wasps of various kinds
I was twice bitten by a centipede, once by a scorpion
And by poisonous ants numerous times
I was chased by a dog, hunted by a male monkey
nearly bitten by it
Being bitten by leeches was unavoidable
it was normal
I fell down from the house, and fell down from a tree
Once during a religious feast, people were eating
the verandah of the house collapsed
Curry drenched my clothes
That was on my first day of duty
As a government teacher
I cannot forget falling from a bicycle and bleeding my knee
My car plunged into a ravine, I broke my leg
how can I forget
Several times I drowned in the river when I was a kid,
Thank God I was saved
Twice I was pierced by a nail, the scar remains
The second time my sight became dark for a while
My caretakers changed, from hands to hands
I never had time to be indulgent with my parents
Migration from one place to another
Became a culture
Moving from one slum dwelling to another
as a tenant it was common
At schooling age, I carried buckets of water
searched for firewood, picked up tree shoots
swept the vicinity, cooked
I stayed in various places, in the countryside and in town
I have stayed in the jungle, in a rubber plantation
In the rice field, in the seaside, next to a graveyard
In education I learned and taught at many schools
Moving from school to school
In this struggle, Allah has destined
Since my schooling days
I had harboured the ambition to struggle for Islam
As soon as I left school, the struggle began
I joined various Islamic movements
PAS, Jamiatul Dakwatul Islamiah, Ikhwan and ABIM
But my heart was dissatisfied
I left all of them
I established my own congregation, Darul Arqam was the name
For 28 years I led it
In our own congregation, overseas visits were normal
In fact I resided abroad continuously
for 7 years
In the congregation, various activities
were implemented
This need not be told as stories
Many understand and know the story
Tests throughout the struggle
Have been felt a lot
Stairs to my house were removed, my motorcycle was salted
Several times I was about to be hit
Twice I was summoned to the Religious Department for cross-examination
It was uneasy with the struggle I initiated
At night my house was surrounded by police
a few times
But I was not arrested
Defamation and slander were usual
A lot of such allegations were thrown at me
Finally I was nabbed, extradited from abroad
Detained for two months, then isolated in Rawang
under the ISA
Six years have now passed
I have yet to be freed
If my age is prolonged
What other events will happen unto me
Only God knows
- 02 June 2000

Abuya wrestled with not only material matters, but he was also granted the experience of the unseen. In Pilin, as the day approached dusk, while accelerating his bicycle in then jungles, he overheard a female voice from above a huge tree. “Wait, wait.” Abuya and his friend stopped their bicycles and loudly recited the Kursi verse from the Quran, and faced the high parts of the tree to ‘fight’ the ghost.

In Segambut too he was disturbed by a genie while playing in a ditch in the valleys. He raved in the mosquito net, unable to sleep. His step grandparents had a hard time pacifying him. Abuya matured with such experiences, although he was still a kid then.

A great leader is produced from a world of big challenges and trials. The ability to overcome all the tribulations is evidence of one being qualified to take up the risks of leadership. The most arduous task is leading. If one cannot endure simple tests such as the above, one will not be able to pass the greater tests of leadership.

From one angle, Abuya’s life was neglected like wild long grass. He grew alone, leaving to fate what might be of him. Logically Abuya would get carried away or become inferior (spiritually sick). It was impossible that he would become somebody useful. If we liken it to a film script, we are watching an unfortunate village boy, whose life passes from one to another, who thinks of everything and organizes his life alone, amidst depraved surroundings. We would surely predict a sad ‘ending’ to conclude the film.

But it was not to be. Hardship had changed to become a glorious, useful, lofty and awesome education. The script therefore adopts a peculiar ending, that the Unfortunate Kid was really a Saviour for all humankind..

Abuya said, he could not accept many interpretations and explanations of religious knowledge given by the ulama of his school days. He disagreed with them. His heart rejected the knowledge although he loved them, for they worshipped a lot, displayed good morals and taught diligently, but their thinking on living and behaving religiously was, in many instances, Abuya thought, not derived from the pure religion. It had been contaminated by the intellect and the evil selfish desires.

Actually Abuya himself does not understand the reasons for his becoming like that. He lacked any argument to defend his views. Only his heart strongly felt as such. So he was silent on the matter. He kept it to himself in his own heart, nobody knowing of it.
There were times when the dissatisfaction manifested itself.

In 1957, at 20 years of age, Abuya was in Form 3 of the lower secondary school (thanawi), Maahad Hishamuddin. He went to school on the morning, and at the evening, he became government religious teacher at Sungai Udang Primary Religious School.. That year there was supposed to be no examination. No student got prepared. Suddenly at last minute it was announced that there was to be an examination. All students were taken by surprise. Abuya and 3 other teachers planned a collective strike. They succeeded in influencing 10 other teachers, and were supported further by 3 secondary classes. The primary classes were not involved.
On examination day, the students entered the examination hall. But they did not answer any question, they submitted answer scripts with nothing written on them.
Such was the planning and execution of the protest. That was the struggle at that time – a record for them.

As a consequence, all the striking teachers were transferred to teach at religious schools. Abuya was transferred to Sungai Nibong (Tanjung Karang) in 1958, 70 miles from Klang. He taught there for 2 years and 5 months. His schooling days had ended when he very much desired to remain in school! Actually, facing the realities of a life full of challenges and obstacles, which needed constant answers, was an informal school more educational than the formal school. This statement is supported by the facts and events that have taken place in his life, as early as he was 20 years old. Perhaps the formal duration was enough for one who strives for Islam, for too many details had to be learned from the useful realities of life in facing the expanding struggle!
Abuya collected money to continue his education in Singapore. But his father decided that he got married. How was this obedient son to face this conflict? So in 1957, at the age of 20, he tied the knot with Ustazah Hasnah Salim, his classmate, with whom he sired 12 obedient children.

Marriage is a challenging responsibility, an effective schooling which would build the character of one who would strive for Islam. Students of formal classes will not acquire the broad knowledge obtained by students of the household institution, full of clashes, hardships, conflicts, love and care, and responsibilities! Abuya overcame all of them. The certificate merits not just a Ph.D., but numerous PhDs. The qualification is that of a leader, the future career path of which had been laid for him.

In 1961, Abuya was transferred to teach at Sungai Leman Secondary Religious School as assistant headmaster for one year. This school was 4 miles from Sungai Nibong. Throughout his life, Abuya has been constantly transferred from one place to another due to controversies erupting around his struggle.

In Tanjung Karang, outside teaching time, Abuya was involved directly in PAS. After his opportunity to further his education had been shut down, his ambition was directed towards his the vocation he had yearned for since childhood – striving for Islam. Since PAS was seen as Islamic in name, Abuya wasted no time in joining it as early as 1958, when he was about 20 years old. Abuya tells that he was too young then to start his own struggle. He had inadequate experience and knowledge. So he temporarily struggled alongside others in search of experience.

Nonetheless Abuya had had his own stand. Ever since his Pilin days, his target had been set, his policy had been worked out and his methods had been prepared in his mind. The principles had been nailed down in Abuya despite encountering a thousand and one changes in the various platforms he was exploring. This feat – not being influenced by patterns which had been trying to colour his perception - is extraordinary. He was able to preserve the pattern created for him since his conception in his mother’s womb, his infanthood and his later childhood.

So Abuya taught in Sungai Leman for one year, but thereafter, in 1962, when he was 24 years old, Abuya was appointed as headmaster of a secondary religious school which had 300 students and 4 teachers. At the same time, he actively built up PAS in Tanjung Karang.

His continually striving and burning spirit, which had been consistently guided, sparked off the second strike of his life. Opposed to the sinful acts being committed during the sports carnival organized by the primary school next to Abuya’s school, Abuya organized a demonstration of around 1000 protesting villagers from among both PAS and UMNO supporters. They were successfully persuaded to join in the protests, forcing two trucks of Federal Reserve Unit (FRU) policemen to control the situation. The strike ended with the agreement of the primary school authorities to stop culturally abhorrent festivities within its compound. Until the end of 1966, when Abuya left the religious school, no other sinful activities were heard of in the primary school. They were completely stopped for 4 years.

Outside official working hours, Abuya dedicated himself to another unofficial vocation, that of building up the local PAS congregation by implementing social activities as follows:
- A private school
- A mini market
- A bakery with 17 distribution outlets
- A school for adults
- Religious talks, da’wah work and campaigning, done almost every night

All the aforesaid activities did not conform to PAS’s way. PAS was just a political body, so Abuya’s approach was not amenable to PAS’s central authorities. He had tried to mould PAS according to what he understood about the Islamic struggle since his adolescent days. Beginning with his family, he built up his congregation with an Islamic way of life, and enlarged the Islamic system in society. That is the model he would offer to the world. Who taught him this at the early age and who supplied him with such an understanding? When he carried out anything in accordance with his understanding, there would be followers. These are amazing questions whose answers must be sought after.

Intimidated by liveliness of PAS in Tanjung Karang, the local UMNO branch waged serious fight. The police, the religious department and various belligerent parties targeted Abuya. Among other things, Abuya’s motorcycle’s fuel tank was poured salt, the door of his house was sealed, ‘war’ broke out in the mosque, the police besieged his house alleging his involvement with the Indonesian Confrontation, he was threatened to be hit as he was bathing, his motorcycle was obstructed in midnight on his journey home from da’wah work, and a thousand and one other political fights that Abuya experienced.

In his youth, as a result of his activities in initiating a da’wah-orientated political struggle complete with its social development, he was summoned twice to the Klang religious department, being accused of fomenting disunity within society. But Abuya overcame all the trials. In fact, he accepted them as part and parcel of the struggle which in no way stopped him from continually pursuing the struggle. Back from the religious department, the struggle continued.

In 1966, when still in Sungai Leman, Abuya was afflicted with chronic illness. The pain was such that he felt he was about to die. For four months, people said that he was suffering from malaria. Every day Abuya shivered in pain, starting from 4 o’clock in the evening until dawn. After dawn, the condition of his body normalized. He could go out of his house without feeling sleepy or tired despite staying awake all night long. At 3 o’clock, Abuya would quickly return home in anticipation of the mysterious illness. His ordeal persisted for 4 months. Abuya never knew what caused it. He neither visited the hospital nor took any medication until he got cured by himself. People did not believe that Abuya was ill.

During the aforesaid illness, Allah granted Abuya good dreams. Among them, he could see Syeikh Mahmud Bukhari come and ‘repair’ his body to improve it. In the occasional dozes of sleep that he got amidst his chronic illness, his soul experienced dreams, traveling from mosque to mosque, all of them big and beautiful, meeting with many ulama and learning from them.
In 1966, Abuya was appointed as an executive committee member of PAS in Tanjung Karang. Such were Abuya’s anti-government activities that he was transferred yet again, for the third time, this time to Kuala Lumpur. At 26 years of age, Abuya had gone this far in his struggle. The process was too swift to reach a faraway destination. Each day was like a course to be completed in one faculty before being transferred tomorrow to another course in a different faculty. This was to equip him to become a strongman of his era, with very high ambitions!

Abuya finally changed to striving to promote tariqah, love and care and da’wah. He was no longer a ferocious political fighter. Before reaching 30 years old, Allah destined that he was very committed to PAS. Probably Allah had wanted Abuya to become a non-passive Sufi. This means that PAS had really enlivened his spirit of struggle and strategic disposition, to be blended with his sufi understanding. Abuya says, if he had not been changed by Allah, he was very fierce. Once, when he was still in PAS, in the bus, he would purposely find a seat which enabled him to campaign for PAS. By way of luck, the seat next to a policeman was vacant. He took the golden opportunity to lecture the policeman, teasing him that he was unIslamic. The whole bus could listen. The policeman pinched Abuya’s thigh requesting him to stop. Abuya was then resentful, bad-tempered and unthinkingly brazen – such were the bad conduct instilled while in PAS.
The spirit brought in the struggle with PAS, which lacked religious discipline, had moulded his previously bad conduct, relates Abuya. Once during a religious talk, a PAS preacher spoke without scolding the enemy! Abuya forced him to rise to the stage again and berate the opposing party, in line with his wicked PAS appetite. Excoriate them! This happened in Tanjung Karang.
All these made Abuya hate himself. Allah rotated his spirit by 360 degrees. From one known for his religious zeal and sacrifice, he finally isolated himself and penitently wept over his sins. He felt what he had done was to no avail. It was unIslamic.

Those who misunderstood him say he was frustrated in PAS. But actually his heart had acted to change him. As Embah Mahmud had known, Abuya would certainly shift from a political struggle to a sufi tariqah struggle. Indeed, throughout his venture in PAS, he never neglected the recitation of the Aurad Muhammadiah which had been his practice since he was 13. On the destined day, as Sayidi Syeikh Suhaimi said, Abuya was transformed by Allah. One would not believe it if one had not experienced it himself. In reality, Abuya had changed. After 2 years of life in solitude and reclusive correction of the self, Abuya returned to the arena by struggling for Islam as he had really desired. It seemed as though the struggle was just about to begin.

MAAHAD HISHAMUDDIN KLANG ( 1954 - 1957 )

2007-06-04T15:48:00.000-07:00

At 17 years of age, Abuya entered Maahad Hishamuddin primary class (Ibtida’ie) at Klang, Selangor. Abuya spent less than the conventional 3 years by leapfrogging his classmates. After 2 years, he was promoted to Thanawi 2. His whole education ended in 1957, at Thanawi 3 level, that is after 4 years at Maahad Hishamuddin. By then, he was barely 20 years old.

Because his parents worked in Port Klang, Abuya stayed with his father and stepmother at the customs quarters, Klang. The distance from Maahad Hishamuddin to their house was 7 miles.
Abuya’s teachers at the Maahad were:
1. Syeikh Khalil, a graduate of pesantren Tebu Ereng, East Java – an expert in Arabic grammar and Islamic jurisprudence.
2. Ustaz Hakim, a graduate from Mecca – elder brother of Dato’ Hassan Azhari, also en expert in Arabic language and literature.
3. Ustaz Dahlan, a Maahad Hishamuddin graduate.
4. Ustaz Mokhtar bin Radzi, a graduate of Pondok Batu 20, Bagan Datuk, Perak.
5. Ustaz Haji Idris, a Sunni who studied in Mecca for 15 years. He hailed from Kuala Pilah, Negeri Sembilan. Sunni teachings still prevailed in Mecca when he was there, but Wahhabi doctrines were beginning to appear.
6. Ustaz Rashid, a graduate of Madrasah Junaid, Singapore.
7. Ustaz (now Dato’) Hassan Azhari - Abuya’s Quran teacher.
8. Tuan Haji Salim Segambut, teacher of the exegesis of the Quran (also Abuya’s father in law – father of Abuya’s first (now divorced) wife.
9. Syeikh Mahmud Bukhari, Principal of Maahad Hishamuddin. His parents were natives of Bukhara, Uzbekistan (Khurasan). But this Syeikh was born and studied in Mecca. He was brought to Malaya by the then Sultan of Selangor, Sultan Hishamuddin. He memorized 10,000 hadith with their full genealogies, and memorized 40 original texts of knowledge. Abuya studied under him for 4 years.
10. Abuya studied at night under Syeikh Muhammad Abdullah bin Muhammad Khairullah As Suhaimi, focusing on tariqah and the Islamic resurgence, the centre of Jamaah Muhammadiah, Jalan Sungai Udang, Klang, Selangor.

Throughout his conventional education, Abuya craved for knowledge, regardless of day and night. For 2 years, he took midnight tuition classes under Ustaz Hakim, who was then the religious schools’ inspector in Kajang. With the teacher’s agreement, Abuya and 3 others would come to his house. The tutorials lasted from 12 am until 1 am.

As schools’ inspector in Kajang, 70 miles from Klang, Ustaz Hakim came home late from work. When the students asked him for the tuition classes, he requested to rest first. As he was taking his nap, the students could massage him. At 12 am, he woke up and taught them Arabic grammar and linguistics. This became routine for 2 years.

The 3 friends of Abuya were Ustaz Taha (Ustaz Hakim’s own son), Abdul Karim (Dato’ Hassan Azhari’s younger brother) and Ustaz Rifai Abdullah (elder brother of Shapadu Holding’s proprietor, Haji Shaarani). The 4 were recognized as excellent students. They would dominate the splendid examination results.

During the evening, Abuya took tuition classes under Syeikh Bukhari, for the subject of the exegesis of the Quran. We are flabbergasted at people willing to conduct tuition classes at midnight. This history would not have been recorded if it had not been planned by Abuya. His 3 friends and Ustaz Hakim merely followed him!

Such was Abuya’s thirst for knowledge that he was willing to travel to faraway places in search of it. He endured all oncoming difficulties and risks. He usually spent the night in the mosque as he did not want to go home. But at times, he returned to Klang, cycling 7 miles at midnight. The next day, after fajr prayers, he cycled another 7 miles to go to school. He often forsook his breakfast. His physique became so skinny that friends nicknamed him ‘flamingo’!

At one time, he played the simultaneous role of prayer leader, house manager, teacher and knowledge-mad student. His relationship with society was very good, his struggle and large influence were acceptable to many. No wonder this peculiar man was never taken for granted by his teachers and friends. Teachers gave special attention to him.

Although the duration of his schooling was not as lengthy as others’, the fact is that Abuya mastered far more knowledge than the others did. His knowledge bore fruit and multiplied. He admitted never being satisfied with the knowledge he imbibed, so he researched and thought further about it. Allah then added to his repository of knowledge, until he became a source of knowledge for his time.

His formal education, intended to pick up knowledge in all fields which Abuya yearned for since his childhood, proceeded seriously and intensively. Starting with a bicycle and 3 ringgit per month, Abuya traveled back and forth 7 miles each in countless mornings, afternoons and nights. Other children of customs officers went by bus to the English school in Klang. But this solitary son of a customs officer cycled 14 miles a day, bringing together his Islamic spirit. He was aware of the “you have no future” insults hurled at him because he decided to pursue religious education. Whatever the obstacle, Abuya was determined.

As related by Hashim Muhammad, Abuya’s younger brother, Abuya’s father forbade Abuya from boarding the bus to school, so as to prevent Abuya from mingling with the young ladies in the bus. Abuya was given a meagre sum of RM3 in order to discourage him from eating outside a lot, for such food may be suspicious in spiritual quality.

He would wake up before fajr, immediately boil water and make his way to the customs prayer house for the call to prayer (azan). After congregational fajr prayers, he would return home to get ready for school. He would make time to prepare coffee for his father, stepmother and younger siblings.

Outside, Abuya would have a tea breakfast with friends. It was cheap, and Abuya usually treated the others. But when his RM3 was used up, he did not eat outside or during school hours. It was a long wait for the following RM3 the next month. RM10 a month would have been an adequate supply. This meant that Abuya seldom ate during his school days as he seldom came back in the afternoon and night due to his extra classes, as mentioned above. When he did come back, sometimes the rice had all been eaten. If capable, he then would cook, but if not, he would not eat. He never complained. Indeed he was a good son.

Why did Abuya refrain from making such discomfort an issue? He felt that his father purposely made life difficult for him. Once, and the only time, he asked for a samping (knee-length sarong) through his stepmother, but his father retorted, “Don’t teach me!” The experience made Abuya an extremely loyal son. Life in the household was actually quite comfortable, with food plentiful as in other customs officers’ homes. But outside, Abuya lived a difficult life! Because a customs residence had only 2 rooms, Abuya usually slept in the customs prayer house. The house became crowded by his little siblings.

One night during Ramadhan, as Abuya was about to sleep in the prayer house verandah, in the darkness of the night, he witnessed a loop of light descending from the roof to the floor, before vanishing. Struck by fear, Abuya ran back and slept at home. His father told him, he had witnessed the signs of Laylah al-Qadr (Night of Power).

Abuya’s father knew that Abuya would become a leader. He was utterly convinced of this. Through his wife and other children, we hear many stories from Muhammad about his son (Abuya) who would emerge as a leader. But the matter was concealed from Abuya. Among other things, he told his other children:

1. “Naemah, later do not become a salaried worker, but work with your brother (Abuya).”
2. “If all of you want to gain salvation in this world and the Hereafter, follow me. When I am gone, follow your brother (Abuya).”

Abuya highly respected his father. He could not give a talk in front of his father, but strangely, the father held his son (Abuya) in high esteem.

When Abuya no longer resided in the same household with his father, once in a while Abuya would visit his father. His father would welcome Abuya and say farewell to Abuya at the doorstep, until Abuya disappeared from his sight. For dinner, he would slaughter his reared village chicken as a special dish.

God had destined that Abuya’s father was very meticulous in educating Abuya. Abuya was taught to procure God. The same has been emphasized by Abuya with regard to educating his children and followers. Observe the following poem by Abuya:

My children
My beloved children
Abuya’s wound in the heart has healed
Having seen my children
Being led by God
This is a sign that my children will become the Ikhwan
Or at least the future Asoibs
Changes observed among my children
Entertain Abuya’s heart
Abuya prays for his children
For their future salvation
In the protracted life of the Hereafter
It’s alright if Abuya can’t give you love and care
For God’s love and care are the priorities
Your father is different from others
For other fathers
Love for their children is by giving them money and comfort
But Abuya is distinctive
Because Abuya learned from your grandfather
My father, he never pampered Abuya
With money and prosperity
But Abuya was given God by your grandfather
Comfort in the protracted Hereafter
The education I inherited from your grandfather
Is what I bequeath to you all
As your grandfather’s alms in the Hereafter
As my contribution in memory of your grandfather
Not money and comfort
But God
I leave this as my heritage
To all my beloved children
Although your grandfather was then a customs officer
Life was easy then
Yet under his guidance
Abuya was not indulged with extravagance
If this poem reaches you
Recite Al-Fatihah for your grandfather and Abuya
As a sign of love for Abuya and your beloved grandfather
In memory of his good deeds to Abuya
Giving Abuya, God
Here we understand
All this while Abuya seemingly never showed love unto you
By denying you money and prosperity
But Abuya gives you something priceless
The Everlasting God
Here your queries are answered
Abuya loves all of you
Unlike others
To Abuya, Abuya shows love and care
By giving you God
Not money and material comfort
You were then small kids
You did not understand, you were uneasy
Now you do understand
That Abuya’s love to you is by giving you God
And endeavouring for your happiness
In the prolonged Hereafter
If Abuya had demonstrated love and care
By giving you adequate money
And superfluous wealth
The world brings you nowhere
Whereas in the Hereafter you will lose out
As you face a lengthy suffering
Abuya has come to know that all of you
Observe your daily prayers
In fact if you miss your tahajjud night prayers
Your spirit gets restless
In daytime you contemplate alone
Remorseful at having missed tahajjud prayers
Such feelings is a bounty from God
Others would feel worried by the loss of money
Abuya has also come to know
That you siblings have united, loved and cared for one another
All your mothers, namely Ummi, Ummu and Ummu Ain
You do not differentiate between them
If you could maintain this situation
You have gained God’s Pleasure
God’s Pleasure is more priceless than jewels and diamond
Here Abuya understands
That Abuya’s struggle will persist
Abuya’s children will continue Abuya’s struggle
From behind
You continue Abuya’s struggle
It is Abuya’s asset for life in the Hereafter
It is also your wealth in the Hereafter
The Eternal destination
Immeasurable by time
Abuya hopes such a situation can be maintained
Until death invites you to God
Let us endure a little hardship in the world
As long as we gain Eternal Happiness in the Hereafter
I would like to remind my children
If you obtain God in this world
And live according to God’s discipline
God willing, you will not be troubled in the world
This is proven
See for yourself
All this while Abuya taught you to fear God
And give priority to the protracted Hereafter
Your worldly life is not as troublesome as others
Those who chase after the world, the world eludes them
They lose God, and neglect the Hereafter
But your life, as you yourself can see
You are not destitute in food and clothing
You are not needy in transportation
At very young ages
You can travel everywhere
Even overseas
While those who pursue the world
At your young ages
Never dream of going abroad
This shows, if we live in this world
Seeking God and adhering to God’s discipline
Life in this world will not be troublesome
Hardship is for those who are deprived of God
And who discard God’s discipline
In the world, not too comfortable
In the Hereafter, their hardship is prolonged
They are not comforted in the world
And they lose out in the Hereafter
12.34 noon, 17 June, 2006
Rufaqa’ Guest House
Nilai, Negeri Sembilan

In facing hardships in life, Abuya never grumbled. In Pilin, Segambut and Klang, Abuya could feel the love and care of all those he lodged with. As Abuya related, it had been destined by God, wherever he moved to, although constantly being transferred from the hands of one guardian to another, all his foster fathers loved him and cherished the practice of the Aurad Muhammadiah.

Among his foster fathers were:
1. Wak Karim in Sungai Nibong.
2. Kiyai Jalal in Sungai Nibong.
3. Pak Mat Klang (Sayidi Syeikh Suhaimi’s grandson), who manifested his love for Abuya by revealing all he knew about Sayidi Syeikh As Suhaimi and his teachings. Every Thursday night, when Abuya visited him, he was willing to attend to Abuya until dawn. Besides imparting to Abuya Sayidi’s teachings, he showed to Abuya secret objects inherited from Sayidi, including the Zulfakar dagger. In fact Pak Mat (Muhammad Abdullah ibnu Khairillahi Suhaimi), also a caliph of the Aurad Muhammadiah, had mentioned his intention of marrying Abuya with his younger sister. But God destined that it was not to be.

Hardships suffered by Abuya were all in God’s plans. Abuya accepted them wholeheartedly. His stepmother and younger brothers and sisters not only loved him, but also respected him. A taciturn but industrious character with a heart which was glued to the prayer house, Abuya was very much liked by the customs community, especially among the prayer house going people. This was a person only one of his kind. Abuya received constant praises from them. According to Abuya’s siblings, the customs people always told Abuya’s father, “Mad, your son is strange. Sometimes we witness a light emanating from his forehead.”

Abuya was indeed peculiar. If he went to Pak Mat Klang’s house on Thursday night, he was willing to refrain from sleeping just to listen to extraordinary stories from this grandson of Sayidi. All his accompanying companions would fall asleep.

During night tuition at Ustaz Hakim’s house, before teaching, the ustaz would request that his pupils lightly massage him or step on him. Abuya would shoulder the responsibility. His other friends would stop when they get tired, but not Abuya. As long as his teacher did not command him to stop, he would continue with his body shaking and hands holding on to the wall, for fear of falling if he stepped on the back of his teacher. Yet, he would never stop. Is such a quality of loyalty not peculiar?

One day while cycling home with his school mates, they persuaded Abuya to watch a movie in the cinema. Abuya was initially reluctant, but he followed them nevertheless since they had already bought a ticket for Abuya. But as soon as he was seated in the dark surrounding, Abuya fell asleep. Abuya woke up when the lights had been turned on. He knew nothing of the film just shown. He never disclosed this to his friends until their death, in order not to offend them.

In Pilin, apart from making Abuya’s life difficult, Abuya’s father restricted Abuya’s social life. He felt responsible for the leadership character-building of his son. He created an environment conducive to the making of a leader. If Abuya was in service of his teachers, his father’s instruction took second place. Abuya greatly respected his teachers. Once Abuya could not come home, prompting his father to search for Abuya’s whereabouts all night long.

Abuya was nicknamed ‘Bedah’s maiden’ by wives of customs officers at the quarters. Why? In the crowded quarters, houses closely juxtaposed to one another, there was hardly a secret among the dwellers. Since Mak Bedah had small babies, she could not do much in terms of household chores, especially during the post-natal period. So it was Abuya who completed the housework, even managing his father’s food and clothes. During school holidays, Abuya would rise early in the morning to go to the market. Back from the market, he would clean up the house and the drain, wash the clothes, cook, tend his siblings, lift washed clothes from the railing, fold them, iron them, and do many other chores. In short, whatever the next door maiden does in those times, Abuya would do as well. He was thus dubbed ‘Bedah’s maiden’.
His stepmother was gentle and quiet. He did not ask Abuya to do the chores, but such was Abuya’s character. A stepmother would of course love such a son! When Abuya had become Darul Arqam’s leader, his stepmother would shake hands with Abuya and kiss his hands, saying, “Ashaari is my teacher.”

A lot of people were interested in taking Abuya as their son-in-law. But in those times, daughters of customs officers mixed freely between the sexes. They dated boyfriends, unashamedly holding hands, even in the house. Abuya was a far cry from such a life.
Abuya’s extremely shy character, especially in the company of women, made him reticent when facing the young ladies at the customs quarters. They went to the same market and did the same household chores, but Abuya always shyly avoided them. The ladies were correspondingly coy, out of respect for the ulama whose character was evident ever since adolescence.
Such were episodes pertaining to Abuya’s informal education at home. He was finally selected to become a temporary religious teacher at the customs primary religious school, which had inadequate teaching staff. He was appointed by the customs association, but his father did not allow his colleagues from paying wages to Abuya.

Here, yet another surprise: Why is a father willing to prevent his son from being remunerated? Odd! Usually anybody would be proud of his son’s deriving income, but Abuya’s father was against the idea. This showed that Abuya’s father was capable of shielding his son from love of the world. He had an extraordinary capability of doing so.

Abuya’s father was once appointed as the treasurer of the customs prayer house for a year. During the annual general meeting, when asked to present the accounts, he did not come out with any accounts because he had spent everything out of his personal pocket. The prayer house’s funds, wrapped up in the same bundle as he had received them, were returned to the executive committee members. His spirit was so strong in facing the world. He did not want the world to deceive Abuya. He did not want Abuya to be moulded by the world. Without the world, Abuya would rely fully on God. The world will not be able to entice Abuya.

Once the next door neighbour in the customs quarters organized a feast, but unIslamic music was played throughout the event. Abuya’s father boycotted the feast. So strong was he in upholding God’s laws. He would put aside his friend in the name of God. Such was another teacher of Abuya – his own father.

Having to go to school in the morning and then in the evening to teach, Abuya became busier. His headmaster at that time was Ustaz (now Dato’) Hassan Azhari (then in Thanawi 2 at the Maahad). Abuya was only in ibtida’ie class 3. They worked at the same place. The customs association was confident in Abuya’s capacity to teach religion to their children.

Memories with Syeikh Mahmud Bukhari
Amongst Abuya’s teachers, Syeikh Mahmud Bukhari has an immortal place in his heart. Abuya had a lot of sweet memories with him, brought even into his dreams. In one of them, Abuya saw himself being ‘mended’ by Syeikh Bukhari.

Once in the local mosque where Syeikh Mahmud Bukhari was teaching adults, Abuya was present as a listener. But he called Abuya to sit beside him and asked Abuya to recite the Quran.
This Syeikh from Bukhara also taught in the evening at the customs prayer house, near where Abuya lived. Abuya would usually participate in his Quranic exegesis class. In the morning, he would remind Abuya to bring along some religious texts in the evening. He arrived early and while waiting for others to come, he would teach Abuya to read and memorize the texts. When finished with a text, he would sign it.

At dinner time, he unashamedly fed his students, especially Abuya, with his own hands. He fed them unpeeled oranges. Abuya told how they were obliged to eat. Once in a while Abuya and his friends would pay him a visit at his house. He would add to the food of his students.
One day Abuya had prepared 5 ringgit to be gifted to this teacher (in those days, 5 ringgit was a big amount of money). Before departing, his teacher first gave him 10 ringgit. He trained Abuya to become generous. He taught Abuya to eat little. He also taught Abuya the daily prayers, although he was no member of any tariqah.

Syeikh Bukhara’s presence in Malaya, coming from Mecca, was very meaningful in Abuya’s character-building. In the aforesaid dream, Abuya’s soul witnessed Abuya’s physique being repaired by Syeikh Mahmud Bukhari. Small wonder Abuya loved him so much.

Abuya was active for 4 years at Maahad Hishamuddin, involving formal as well as informal education. During the period, he mastered a lot of knowledge and skills.

People know that Abuya did not proceed to higher education, but after 2 months of being investigated and interrogated by police and the Special Branch from Bukit Aman (the national police headquarters) under ISA detention, they were rumoured to have commented about Abuya: “His has very broad knowledge, a sharp mind and Mahathir fears him!”

SCHOOLING DAYS : AROUND 1945 UNTIL 1952

2007-06-04T15:27:00.000-07:00

Abuya Ashaari Muhammad started enrolling at the Malay primary school a bit later than the normal schooling age. In 1947, he was already 10 years old; 2 years after Japanese invaders had left. Although formal schooling had existed before that, Lebai Ibrahim was reluctant to send Abuya to school. Perhaps he was waiting to enroll Abuya into an Arabic school.

Abuya’s Quranic classes began in 1945 without waiting for Lebai Ibrahim. Eager to seek knowledge, he went himself to learn the Quran at the house of Kak Tupin (the Quran teacher in Kampung Pilin) without Lebai Ibrahim’s knowledge.

Lebai Ibrahim, who was also the village imam, was quite offended when the nephew he brought up had transgressed the ethical code of conduct. He uttered, “Not only can I teach you, even your father, I can teach!” Abuya finished reading the whole Quran at nine years of age. Due to his competence and interest, he also taught slow learners among his peers.

Learning the Quran at night time in Kak Tupin’s house in Kampung Pilin was among Abuya’s sweet memories. In Pilin, Kak Tupin treated her pupils like her own children. Possibly she had none of her own. She would feed them and put them to sleep. She would even scold them if they erred. Abuya always showed a hungry face so that he could eat. Once during Maghrib time, in heavy rain, Abuya and his friends ran into the jungles, following adults to shoot boars. Kak Tupin ran after them with a big stick and finally brought them back. Such was the feeling of responsibility of a village teacher.

Suitable to his wide Islamic ambitions, Abuya had a great interest in knowledge. He was impatient to enter school even before he reached the required age. He always went to the school gates to peep the on-going classes. Later, he so enjoyed school that he refused to take any leave. “Why are there holidays? Why not just continue schooling?” his heart would ask. Thus even during holidays, Abuya would play at school. Abuya disagreed to schools’ taking holidays. He had hoped for a 7-day week of schooling. Holidays, for him, were unnecessary.

That is why at Maahad Hishamuddin, Abuya was continuously at school from the morning till evening time. His tuition lasted from midnight till 1.00 am. Only he is capable of such an attitude. Why? According to Embah Mahmud (the devotee who became the line of communication and transmitter of news between Sayidi Syeikh Suhaimi’s era and Abuya), “Abuya had the strength of mind similar to the strength of 10 brains.” In other words, if a normal person had 1 brain, Abuya had 10 equivalent brains. His mind was 10 times the minds of normal people. His other siblings had relatively weak minds. As Embah Mahmud related, Abuya was intelligent because he imbibed everything from his father.

His spirit was likewise extraordinarily strong. His capacity in enduring tests was 10 times greater than that of a normal person.

The mental and spiritual nourishment that had to be prepared for such a person was 10 times greater than the quantity required by ordinary humans. Hence, different from others, he became intoxicated with learning and striving for truth. Already a brilliant student, Abuya’s academic record was outstanding. Hence he became teachers’ favourite student. He befriended his primary school teachers in Pilin until they reached old age and passed away. Abuya greatly respected, loved and fondly remembered his teachers.

When Abuya Ashaari Muhammad was leader of Darul Arqam, at least once a year he would bring his family to visit Cikgu Abdullah, his primary school teacher. He treated Kak Tupin, his former teacher of the Quran, like his own mother. He sponsored Kak Tupin’s pilgrimage to Mecca. Abuya greatly remembered the good deeds of his teachers’ His heart stooped towards them. Another school teacher whom he befriended until adulthood was one Cikgu Bujang.
Before independence, many schools taught practical education. Abuya tells how the school gates were constructed by the students themselves. They would search for wood in the forests to build posts, and pull wire around the school compound. They also made scoops and brooms. They farmed vegetables until they were ripe enough to be brought home and cooked. Their other activities were making pottery from clay. The products were fit to be sold at school.
Villagers in Pilin at that time invented their own guns to shoot monkeys which ate their fruits. But all such Malay creativity was killed off by the colonialists who created a special educational system for Malayan residents. Indigenous Malays were trained to be consumers and salaried employees.

With the new system, the noble culture and religious way of life came to an end. In his early days after moving to Kuala Lumpur, Abuya was startled at the sight of freshwater fish such as catfish and snakehead being openly traded. In the village, the community was used to mutually giving out and receiving provisions from God, especially fruits such as durian, rambutan, mangosteen and others which are treated as being of common ownership. Whosoever could eat them at any time, for free. Villagers could wait together for durians to fall from the trees, and simply take them away. That mangosteen was sold in town, surprised Abuya.
Brotherhood and humanity prevailed in the religious system of life. Humans are tied by togetherness, love and care. Worldly goods, by being treated as commonly owned, do not deceive the people.

Raised in such a system, Abuya’s soul was full of love for it. So he gave life to the system in his congregation. Houses, cars, food and other goods could be shared. Sadness and happiness were also shared.

In Pilin, Abuya’s primary education was until standard five (1947-1952). In order to continue his education, he was moved to Segambut, Kuala Lumpur. So Abuya left Pilin with its sweet memories. Gone was the river where he frequented to forget his problems. Thrice Abuya nearly drowned in it. Gone was the bull cart which ‘dragged’ Abuya to Lubok Cina. Gone was the historic prayer house. Gone was the soil which had always mixed with shoeless feet. Gone were the insects, centipedes, hornets, snakes, monkeys, scorpions and tigers which resided nearby. All had bitten Abuya (except the snakes and tigers), leaving behind scars which would be transferred to Kuala Lumpur. Gone were the trees and shrubs which were brutalized during the ‘war’ launched by Abuya. Left behind were the school in Pilin, and the historic institution of Pilin itself, where Abuya Ashaari Muhammad was born and brought up to fall in love with Imam al-Mahdi – the idolized hero who would reclaim the glorious victory for the world of Islam.
Abuya Ashaari Muhammad is a Pilin (Pilin means to go around) who would revolve around Kuala Lumpur, the place of origin of the Islamic resurgence, to transform the world of ignorance to the worlds of truth and peace.

So in 1952, Abuya moved and began schooling in town. He emigrated to Segambut, living with his step-grandparents in conditions of poverty and destitution.
He enrolled in Segambut Primary School until standard six. In the evening, he attended religious school. Abuya still remembers the name of his teacher at Segambut Primary School: Cikgu Sani. His religious teachers at Segambut Religious School were Ustaz Mohd Amin Osman and Ustaz Mokhtar Abdul Manaf. Both were natives of Segambut and graduates of Pesantren Imam Bonjol, Padang, Sumatra, Indonesia.

Another religious teacher, also a Segambut local and Padang graduate, was Ustaz Haji Arsyad Khadiman. He taught Abuya in 1952 in Pilin. 6 months before Abuya moved to Segambut, Ustaz Haji Arsyad Khadiman migrated to Pilin. He founded a religious school, which realized Abuya’s intention of pursuing Islamic education in Pilin, albeit for only 6 months.

After moving, Abuya continued his Arabic education with Ustaz Mohd Amin Osman and Ustaz Mokhtar Abdul Manaf. Abuya related how he felt loved by the two teachers, both of whom tried to convince him towards Kaum Muda (modernist) teachings imported from Padang. But Abuya’s heart rejected such teachings.

The present author was astounded when Abuya chronicled details about his primary school religious teacher, Ustaz Haji Arsyad Khadiman. Details of 60 years ago were meticulously remembered; I myself have forgotten information about my primary school days even though it was not such a long time ago. According to Abuya, Ustaz Haji Arsyad Khadiman was a peculiar man. Before establishing his own religious school, he worked as an Utusan Melayu journalist. When his school had achieved progress, he gave it to others and established another one. When this new one had advanced, he founded another, and so on. Such was his character.

Even more amazingly, wherever this religious teacher of Abuya went, he would do business. When the business had developed, he would give it to others. He would then establish a new business, also giving it to others when it had progressed. Lastly, before his death, he became a film star. His further attitude was, when he had money, he was generous, but when he was penniless, he would ask from others. Haji Arsyad was a friend of Abuya’s father, so Abuya knew his character.

Abuya’s education was seemingly more informal than formal. His whole education was encapsulated in his 24-hour daily life. What he met during daily events would be investigated, remembered, analyzed, and benefited in terms of its outcome and lessons. In short, Abuya was capable of and learned a lot from nature.

Pilin was fully in his memory: its rivers, human attitudes, animals, jungles, trees, fishes, natural habitats, and others. If Abuya dined with his children, he would ask about the type of fish that was served. He said, “If we take no notice of worldly matters – the food we consume and see everyday, it surprises nobody that we disregard matters of the Hereafter.” This is a small example, how concerned and interested Abuya was in knowledge.
Abuya’s mind is sharp and forward-looking. When asked by Dr Mahathir Mohamad when he was Prime Minister, “You claim to struggle for faith, but if Malays are poor, even if they possess faith, what will they eat?”

Abuya answered, “Brunei, Saudi Arabia and the Gulf states are all prosperous, they are the loan sharks of the world. But their country and nation are also weak.”

Mahathir replied, “I’ve never heard such an argument.”

The second time summoned by Mahathir to Putrajaya, in 2001, Abuya was asked by . Mahathir, “Why do you like to make for yourself such and such a claim?”

Abuya retorted, “If people want to praise me, or to condemn me, I cannot hinder them. I think that at this stage of time, more people despise me rather than praise me, whether I say it or not.”

Mahathir greatly resented Abuya’s cutting remark. He warned, “The government will act against you.”

Abuya rose and retaliated, “Allah will act against you.”

Such is the product of early schooling in Pilin. An intelligent Prime Minister defeated in argumentation. When he was apprehended by Mahathir, Abuya predicted Mahathir’s downfall for obstructing the Islamic resurgence. True, Mahathir fell from power when Abuya was still in ISA detention.

Pilin was a virtual university for Abuya. The degree conferred to him there, was not for the sake of seeking provisions and a place to live in this world. It equipped Abuya to emerge as the pioneer of Islamic systems in Malaysia. His influence reached a global stature and many hoped to be able to live alongside him. At this time, his potential is seen as capable of saving Malaysia from all sorts of threats.

GENEOLOGY

2007-06-04T15:00:00.000-07:00

An honourable, respectable and untainted pedigree is a very important pre-requisite to produce good and noble human beings. It is the basic standard.

The birth of messengers of Allah (peace be upon them), especially the Prophet Muhammad (PBUH), is very much determined by the lineage factor. Members of the family tree connecting the prophet Abraham (PBUH) to the Prophet Muhammad (PBUH) are shielded from adultery and fornication. Such unadulterated lineage continues for hundreds of generations and thousands of years. Look at the names in the network:

The Prophet Abraham (PBUH) - the Prophet Ishmael (PBUH) - Adnan - Maa’ad – Nizar - Khuzaimah - Kinanah - Ghalib - Uyainah – Ka’ab - Murrah - Kilab - Qusai - Abdul Manaf - Hasyim - Abdul Mutalib - Abdullah - the Prophet Muhammad (PBUH).
The 15th grandfather is the Prophet Ishmael (PBUH) while the 16th grandfather is the father of mankind, the Prophet Abraham (PBUH). They are all the ancestral fathers of the Prophet Muhammad (PBUH), of unsullied breed. Likewise, on the Prophet Muhammad (PBUH)’s mother’s side, the lineage reaches the Prophet Abraham (PBUH).

From the above, it is understood to us that the ancestral factor is a strong basis in the making of a noble character. If one is truly a leader of a cause for truth, one will surely be the product of unsullied ancestry. Let us look at the facts.

In Pilin, the 1940s until the 1960s was a period of backwardness and poverty, in both worldly and otherworldly aspects. Prayer houses and mosques had become the resting place for goats. Their dung filled their prayer halls.

But the prayer house of Kiyai Syahid and Lebai Ibrahim (Abuya’s uncle), constructed from wood and bamboo sticks, was eventful, especially during Sunday and Thursday nights which were filled by recitations of the tahlil and maulid [poetical biography of the Prophet Muhammad (PBUH)]. Abuya grew in a household whose members all prayed and practiced tariqah.
Abuya’s father, Muhammad, was not only religious, but he was also a tariqah practitioner. At that time, so lax were the Malays in their religious practice that they generally neglected prayers, not to mention tariqah. Abuya’s grandfather, Idris, was also a student in the original tariqah congregation in Klang, meaning he was also a sufi tariqah practitioner.

Abuya’s father related that his grandfather Haji Ali came from Yemen, of Bani Tamim descent. Maimunah, Abuya’s mother, is Syeikh Suhaimi’s cousin and traces her descent to the Prophet Muhammad (PBUH). This means they are from one grandparent; their father or mother were siblings. Their grandfather came from Wonosobo, Indonesia, of Arab-Syrian blood. They emigrated to the East to salvage their faith from Wahhabi penetration into Indonesia. Abuya’s maternal ancestors migrated to Malaya, and Abuya was eventually born in Pilin, Rembau, Negeri Sembilan.

His father’s lineage runs: Abuya Ashaari bin Muhammad bin Idris bin Ali bin Malek (Bani Tamim). On his mother’s side, the lineage runs, Abuya Ashaari bin Maimunah binti Ilyas bin Omar (member of the Prophet Muhammad (PBUH)’s household from Bani Hasyim).
Both his parents practised tariqah Muhammadiah. Since his father was of Bani Tamim ancestry while his mother was from Bani Hasyim, Abuya is considered a Bani Tamim member. Yet, Bani Hasyim blood also runs through Abuya’s veins. But the Bani Hasyim element has been diluted through mixed marriages among their descendants.

It has been said by Sayidi, whomsoever is granted with the faith and opportunity to struggle in the cause for truth, will in all probability be descendants of the Bani Hasyim or the Prophet Muhammad (PBUH)’s companions.

It is not easy defending Allah and the Prophet Muhammad (PBUH) in these latter days of ignorance, unless those endowed with special strength, via prayers said by the Prophet Muhammad (PBUH) and his Companions, who, upon listening that there would be the so-called Ikhwan near the end of time, felt very jealous and prayed that they or their descendants would be involved in the Ikhwan congregation.

Abuya has been mocked before, as really being of Boyan descent (originating from Bawean island at the north of Java). It is generally known that many of Bawean island residents are of Bani Tamim descent. At the very least, most of its residents are Javanese who are known to have a respectable ancestry. Even in Kuala Lumpur there is a Boyan village. You can visit there to observe their unique congregational life.

Once an Egyptian citizen, Syeikh Muhammad Ali Al Muthowi’ (PhD graduate in Usuluddin from Al Azhar University), a vice-Syeikh of tariqah Rifa’iah Syazaliah Mahmudiah, when asked his opinion about the claim that Abuya was of Bani Tamim descent, said that there are 2 method to evaluate it:
1. His pedigree.
2. His characteristics.

Although his pedigree is not too obvious, his personal traits and characters of his struggle are good enough evidence. We generally agree that a successful person in one field usually comes from a family whose background is conducive to such success. A successful entrepreneur, for instance, usually comes from a lineage of entrepreneurs. A leader, likewise, is made from a leadership-conducive environment.

The emergence of a Godly personage, a leader in the cause of truth, must have originated from a distinctive history of truth. It is impossible that God wants to enliven His religion at the hands of a tainted personality. The Godly personage, endowed with either divine revelation or intuition, must have been prepared for him to be able to perform his tasks.

Religion is renewed by an expert on religious reformation. He is obliged to learn directly from the Messenger of Allah (PBUH). Is he not the veteran architect with capability to teach his pupils via spiritual communication?

When in Abuya’s hands, religion is revived in the family, the society and the system; in spite of the one thousand and one obstacles, knowledgeable people understand that he comes from a promised ancestry.

O Muslims, let it be known to you, that Kamal Ataturk’s capacity in destroying the religion developed by Muhammad Al Fateh (as mentioned in the hadith) was due to his devilish pedigree. So wicked was his evil strength that he even challenged Allah and His Messenger (PBUH). The programme to create a Kamal Ataturk proceeded for 200 years, orchestrated by the Jews, by marrying illegitimate offspring among themselves for many generations. This means that Kamal descended from a line of depraved forefathers.

Similarly, the person who killed the religion of the Othmaniah Turks, a Wahhabite in Mecca, was actually ‘born’ from the devil. Wickedness is built in himself until he becomes defiler of religion in the name of religion. This means that his lineage is also evil.

In order to detect Abuya Ashaari Muhammad’s ancestry, we can look at who took care of him:
1. Muhammad bin Idris, Abuya’s father

Abuya’s father went to an English school but still had religious education. That is why, despite working as a customs officer, his character is religious. He never took off his songkok (a Malay headgear), even during official working hours. He is capable of sitting down on his prayer mat right from Asr, Maghrib until Isya’ time without his ablution cancelled. None of his children went to English schools. In fact he advised his children not to become salaried workmen, but to be self-employed. If he spoke, it must be related to religion, by referring to his mentor’s Kiyai Syahid’s sayings as quoted from the Quran and hadith. Almost every day, after Asr, he would chat or give a pep-talk to his family on diverse religious subjects such as the Islamic resurgence and future leaders of Islam. He was a tariqah member who steadfastly practiced the Aurad Muhammadiah.

Abuya was educated via poverty. There was relative comfort for him at home but outside, he was poor. Muhammad managed to implant the feeling of Godliness in Abuya’s heart. Muhammad was never in debt. If ill, he never went to a hospital. Even though conversant in English, he chose not to speak English. If friends visited the house, they spoke English but Abuya’s father spoke Malay. His deep religious spirit conditioned such a peculiar character.
He was indeed peculiar. In his childhood, during his primary and secondary school days, he experienced death three times. On all three occasions, when the funeral was being prepared, he regained consciousness. He really died in 1973 in Segambut, beside the small river next to his house in the position of a person sitting down in the penultimate ritual of the prayers. He was then bathing and performing ablution in the shallow and clear waters. He managed to defend and save Abuya, who grew up as an ulama, a fighter for Islam, without being influenced by the depraved environment. That is Muhammad’s main contribution. Someone who can do this is a person to be reckoned with.

2. Lebai Ibrahim (Abuya’s caretaker and foster father)

Abuya was under Syeikh Lebai Ibrahim’s guardianship for 5 years (1948-1952) in Pilin. Recognizing intimately his character, Abuya bravely labels him an exemplary salaf al-salih [a member of the pious generation who lived within 300 years of the Messenger of Allah (PBUH)] of contemporary times. Among Lebai Ibrahim’s traits are:

a. A worshipping devotee who spent a great amount of time with Allah on the prayer mat.

b. Every day he would cook lunch for whoever passed by in front of his house. There were not necessarily any special dishes. Dried salted fish and shrimp paste were good enough. Some people purposely passed in front of his house as lunchtime approached.

c. During religious feasts, he would lead the cooking team and contribute the larger portion of the necessities.

d. If there were non-Islamic in Kampung Pilin involving entertainment such as ronggeng and the like, Lebai Ibrahim would disappear for one whole week. He would go to his brother’s house in Lubok Cina. He was afraid of being considered an accomplice by Allah and becoming the object of His wrath.

e. This is the person who successfully guided Abuya to fall in love with tariqah. Abuya was finally bequeathed the Aurad Muhammadiah in 1950, when he was just 13 years old. It was handed down by Syeikh Lebai Ibrahim in Pilin. History was created. When Abuya visited him, in memory of his good deed, his name was placed between the names of two great leaders of Islam, Abuya and Sayidi, in the tariqah’s genealogy, as read daily by its practitioners. Thus his name is mentioned between two reformers, as though he is of the same distinction with them.
It is not easy to convince one’s student to want to practice tariqah. In those days, the depraved environment enhanced the possibility of the youth becoming wild, neglecting prayers and always going out having fun with friends. There was no religious youth in 1960.

Lebai Ibrahim’s success in handing down the Aurad Muhammadiah to his foster son was a truly enormous effort, as if it was done by a reformer. No wonder Abuya called him a salaf al-salih who lived at present times and whose name is mentioned after each prayer time by all practitioners of the Aurad Muhammadiah. He is worthy of receiving the reward from the recitation of the Aurad Muhammadiah.

3. Kiyai Syahid

Abuya was also taken care of by Kiyai Syahid in 1941-1943 (3 years). His status was that of a caliph to Sayidi Syeikh Suhaimi, i.e. also a teacher of Lebai Ibrahim. Lebai Ibrahim had the status of a representative who could also bequeath the Aurad. Kiyai Syahid never missed fasting on Mondays and Thursdays. Once, upon being hit by a falling rubber tree branch, he promptly said, “I forgot to fast on Monday.”

Among the many Muhammadiah caliphs whom Sayidi gave rise to, only Kiyai Syahid was given the permission to teach jinns. According to Kiyai Syahid, the jinns entered his classes. All came in the form of beautiful women. His great contribution was in developing Pilin into an oft-frequented Muhammadiah school. Most importantly, he managed to raise Abuya there, nourishing the child with the worlds of prayers, tahlil, and maulid until genuine Islamic ambitions were ingrained in his heart.

AT FIVE YEARS OLD

2007-06-04T11:53:00.000-07:00

Abuya Ashaari Muhammad lived within surroundings in which life was onerous. But his early family life was not too strenuous. Those were wartime years, around 1942-1945. Malaya was under Japanese occupation. In 1945, the British defeated Japan and recolonised Malaya. During Japanese rule, Abuya Ashaari Muhammad’s father was appointed a rice clerk in Lubok Cina. When the British returned, he became a customs officer again. The colonial powers fought each other for authority, while indigenous sons and daughters became their victims.

More difficulties befell Abuya Ashaari Muhammad with the passing away of his mother and of Kiyai Syahid during Japanese rule. He grew up without attention from a mother and father (he seldom met his father who was at work early in the morning and came back home only late at night), thus his spirit and thinking differed greatly from those who grew up with full parental attention.

Abuya Ashaari Muhammad related that he did not like to come home after school for, unlike other children, there was no mother and father to comfort him. He spent his time playing near the river and at other locations. An orphan’s heart was often sad, his behaviour became tough and difficult to fathom. The numerous hardships experienced by him had a deep impact on his character. This can be understood by reading with care the following poem by Abuya Ashaari Muhammad:

My Hardship

Hardship in my younger days
Introduced me to the meaning of suffering
Such that I cannot hear of anyone suffering
I am inclined to help them
My mother’s death when I was a kid
Made me realize how sad it was to be motherless
I therefore sympathize with orphans
I wish I can entertain them
And make them happy
Hardship in my life
In all aspects of experiences
In the consumption of food and beverages
In my place of residence, in the clothes I wear
Made me sensitive to the suffering of others
Experiences in life
Gave me many lessons and guidance
Raised my consciousness and guilt
Very useful for the future struggle
Those are the benefits of higher education having eluded me
Due to hardship and persistent obstacles
But I had the opportunity to learn from life
From here I derive knowledge and experience
Night time, 20th October 2002

One day, as the day approached twilight, he sulked and ran away into the jungles for fear of being scolded. Amidst the darkness of night, his father searched for him, calling out his name to coax him to come home.

The event forced his father to transfer the guardianship of Abuya Ashaari Muhammad to his uncle, Lebai Ibrahim. Since Wak Ibrahim and Wak Imai had no children of their own, they were happy to accept Abuya Ashaari Muhammad and his sister Syarifah to be taken care of.
His was then between 6 to 8 years old. In difficult conditions, he had to take care of his sister, to boot. He cooked, carried water from the neighbour’s well, tended the surroundings and sewed for himself torn garment. Abuya Ashaari Muhammad related how he slept at night at the verandah, accompanied by palm-leaf walls and a smelly pillow. It was very easy for a tiger passing by to grab him and drag him below the house. A tiger once gave birth to 2 cubs behind Kiyai Syahid’s home when the 4-year old Abuya was staying there.

Hardship is a good teacher. Abuya Ashaari Muhammad was guided to realize his follies and take responsibility for them. Allah does not do anything useless to His servants, especially to special ones.

Within terrible surroundings, Abuya Ashaari Muhammad emerged into the world with a spirit which craved for Islam, in the middle of a religious family. All his family members were observant of the daily prayers. How far hardship and sadness struck him, he did not become spiritually vacuous. His spirit had been supplied with the burning desire to struggle for Islam. The spirit had been nourished by Kiyai Syahid, in whose home he resided upon his return from Pangkor island. In 1938, his father brought his wife and children to Pangkor to work as a customs officer under the British administration. During Japanese rule from 1942 till 1945, they returned to Pilin and stayed in Kiyai Syahid’s house.

Abuya was actually a war refugee in Pangkor island. On the day he left Pangkor, immediately after stepping on mainland Peninsular Malaya, Pangkor was bombed. As soon as he reached Pilin, the port of disembarkation was bombed. Having safely reached Pilin, Kiyai Syahid greeted the five-year old Abuya with tenderness and gratefulness.

Playing in the fields within or outside the school compound, Abuya Ashaari Muhammad was fond of organizing war front lines. A group pretended to be Imam al-Mahdi’s army, another group became the enemy. Abuya Ashaari Muhammad will lead soldiers on Imam al-Mahdi’s side. A tight war would take place amidst the trees in Kampung Pilin; the fighters using pistols made from bamboo sticks and bullets from seeds.

Why Imam al-Mahdi?

Actually, in Malaya, in the 1940s to 1960s, the subject of Imam al-Mahdi was a general topic of conversation, but it was especially popular at centres of Sunni teaching. The hub was Sayidi Syeikh Suhaimi’s place. From his students, the word spread around on the imminent emergence of Imam al-Mahdi.

Abuya Ashaari Muhammad related that around the 1940s until 1950s, during Abuya’s childhood, he often heard the elders at Pilin prayer house talking about how Imam al-Mahdi would arrive to Islamize the world how the Prophet Jesus (PBUH) would kill the Antichrist.
Abuya further related, in those days, sermons in mosques would pray for the Othmaniah Turkish government which had been toppled by the modernist movement. It was then that Abuya learned about Turkey, whose last ruler was Sultan Abdul Hamid. Amidst British colonial rule in Malaya, Sayidi Syeikh Suhaimi successfully enlivened the talk about Islam being glorified again the second time on a global scale. At the same time, the Wahhabis, after which the modernist school of Islam had come to be known, conquered Mecca from the hands of the Othmaniah government. Islamic ambitions were ignited so that Muslims would revive and struggle for Islam at the state and global level under the leadership of Imam al-Mahdi.
According to Abuya, Sayidi Syeikh Suhaimi’s struggle, which was founded in Klang, Selangor, was in actual fact the struggle of a reformer of the 13th century. He had successfully preserved the true understanding of Islam, shielding it from corrupting influence of the colonial power. By relying on the concept of congregation and not pesantren, he circumvented the colonial efforts to destroy the true Islamic struggle.

Sayidi Syeikh Suhaimi nurtured 40 representatives, called caliphs, to oversee branches all over Asia, in what was truly a congregation of the Ikhwan (Brothers). A member of his congregation was known as a ‘brother’. At first it was thought that Allah’s promise, that Islam would be glorified the second time, would be realized in his hands. He himself had imagined having to go through the process of occultation. When the colonial administration became very threatening, Sayidi Syeikh Suhaimi, who possessed the traits and features of Imam al-Mahdi, disappeared in the manner of the Prophet Jesus’s (PBUH) occultation. It was not until 60 years later that the Islamic resurgence would be really felt and his congregation would be emulated by Abuya Ashaari Muhammad.

His caliphs had delivered the message of Sayidi Syeikh Suhaimi’s struggle straight into Abuya Ashaari Muhammad’s hands. It was a good passing of batons which evaded the barriers set up by the colonialists. God had destined that Sayidi’s message safely reached through into Abuya Ashaari Muhammad’s hands.

Abuya Ashaari Muhammad’s spirit had been nourished with ambitions of the Islamic struggle. At five years old, Abuya Ashaari Muhammad had already been talking about Islam. According to Kiyai Syahid’s daughter-in-law, Fatimah (Syuhud’s wife), in Pilin, since a child, if asked which school he would like to go to, Wak-i (Abuya’s nickname among Pilin locals) would answer “Islamic school.” Yet in Pilin at that time there was no Islamic school. This shows that Abuya Ashaari Muhammad was born with an Islamic heart and faith. In addition, his early education was immensely effective in moulding his heart and mind.

His internal fighting spirit had consistently been aglow, to the extent that the sight of a non-Muslim in Pilin was troubling to him. Abuya Ashaari Muhammad had the effrontery to pinch a Chinese kid being carried by his mother. At that time, Abuya was himself a kid, still immature mentally. Motivated by his premature fighting spirit, he catapulted stray Chinese dogs and pigs.
When Soekarno presided over Indonesia, his voice vehemently challenged the USA. As told by Abuya Ashaari Muhammad, every time Indonesia celebrated its independence (on 17th August every year), he will play truant from school so that he could listen to Soekarno’s speech broadcast over Radio Indonesia. Abuya Ashaari Muhammad would go to the only shop in Pilin which had a radio and listen attentively with the village elders. Following Soekarno’s speech, he would memorize and act as if he was giving the speech.

His prodigious ambition was not to be taken for granted. At Pilin prayer house, Monday and Thursday nights were filled with tahlil (gathering of remembrances of Allah) and religious feasts. Covering himself with a sarong, he would lie down whilst listening to the elders chatting about Imam al-Mahdi’s struggle. Other children dashed home after having their food, but Abuya Ashaari Muhammad showed an extraordinary interest in listening to the elders’ conversation led by Lebai Ibrahim. They would remain in the prayer house until dawn.

Abuya related that it was the style of Sayidi’s people to open up interesting stories from midnight until dawn. Abuya Ashaari Muhammad would fix his ears to listen to such ‘midnight stories’. People would think he was asleep. He actually pretended to be asleep for he was embarrassed to be among the elders.

It was here that Abuya Ashaari Muhammad derived early information about the struggle towards the end of time. Pilin recruited Abuya Ashaari Muhammad as a lifelong fighter of Imam al-Mahdi. Abuya Ashaari Muhammad had heard the history of Imam al-Ghazali with Imam Az-Zahum when he was 6 years old, but it has remained intact in his memory. In his youth, Abuya fervently disagreed with Hassan Bandung’s movement which disdained Imam al-Ghazali, but at that time Abuya was still untrained in the art of argumentation.

I once asked Ashaari Muhammad, might not Abuya’s mind, which had been invariably full of pro-Mahdist ambitions, have been the result of indoctrination from the environment of the Pilin community then? Moreover, Abuya’s reading was limited to the traditional ‘yellow books’ which stored such messianic information.

His answer was: “Sayidi Syeikh Suhaimi sent Kiyai Syahid to the isolated village of Pilin as part of his plan to create an environment favouring Imam al-Mahdi. For what? To educate a child by the name of Ashaari bin Muhammad, so that Imam al-Mahdi’s struggle towards the end of time is implanted in his spirit and thought. Rather than being a mistake, this is God’s plan for the Islamic resurgence.”

Abuya further said, at the time when Islam was declining in Turkey and Mecca, colonial powers came to the Far East to Christianize people here. The colonial entry into the Middle East had managed to de-Islamize or secularize Spain, Egypt and other Arab states. Islam in Turkey was eventually destroyed. A profound Christian mission was brought by the colonialists to this part of the world, whereas Islam in the Malay archipelago was not that strong yet. Many of its residents were still animists. The logical consequence should have been a Christianization of Malaysia, or at least the spread of Christian influence until it became at par with Islam, as in Indonesia.

But oddly the colonialists failed in Malaya. Eventually, Islam was made the official religion of the Federation of Malay States. Amazing! The colonialists managed only to secularize religion, but to change the religion of the Malays. Sayidi Syeikh Suhaimi was in Malaya then. He successfully established a small-scale congregation in Pilin to save his followers from the secularism brought by the colonialists. Who would have thought that Abuya, born in a house whose walls were made from palm-leaf and floor built from bamboo sticks, would emerge as someone special, coming out from the jungles of Pilin to challenge secularism?

People would think, Abuya avoided the shackles of colonialism just as the Prophet Moses (PBUH) escaped death at the hands of the Pharaoh. Abuya’s salvation allowed him to embrace genuine religious teachings inherited from Sayidi Syeikh Suhaimi through his trusted community elders.

Abuya chose to read only from ‘yellow books’ – written in Jawi script or Arabic by the traditional ulama because: his heart whispered to him that contemporary books on Islam were written based on a rational rather than religious interpretation. The authors’ interpretation of religion neglected intuitive knowledge, but relied solely on their intellect. The ‘yellow books’, on the other hand, were written by authoritative ulama who had long since passed away. They inherited a still pristine religion whose sources were revelation and intuitive knowledge, with an insignificant amount of mixture from the intellect. Abuya Ashaari Muhammad explained, “Further into time the author has passed away, the better. For he is nearer to the genuine source of the religion.”

Abuya Ashaari Muhammad continued, “A spiritual voice whispered into my heart, as if it was a teacher who was always teaching me. But no teacher had physically instructed me in that manner. In fact the thinking of my religious teachers was very much influenced by the secular religion of their era. Sunni ulama were not talking about the Islamic struggle and its resurgence. The colonialists had made a clean sweep of the Islamic spirit among indigenous Muslims, yet, a Muslim ought to be someone who constantly strives for the truth.

That a ‘teacher’ was there to guide him via the spiritual line was Abuya Ashaari Muhammad’s experience since he was 5 years old. A lot of stances taken by Abuya were not the result of formal teaching, but from an understanding thrown into his heart.

For instance, when he was in primary school in Pilin (for 6 months) and Segambut (for 2 months), he would learn religion in the village. 3 of his teachers were pondok graduates from Padang, Indonesia. All were Wahhabis (modernist school or the Young Faction), all were extremely fond of Abuya. They were all Segambut natives, viz. Ustaz Haji Arshad Khadiman, Ustaz Mokhtar Abdul Manaf and Ustaz Mohd Amin Osman.

Abuya Ashaari Muhammad realized that they desired to make him a Wahhabi. Their attention and affection was evidence of their intention. But Abuya Ashaari Muhammad could not accept it. Since his childhood days, his heart had rejected all forms of Wahhabi knowledge, teaching and practice.

Secular Muslims will reject intuitive knowledge as a source of knowledge. They may even declare as deviant whoever accepts intuitive knowledge, for they say, it may originate from the devil. So they practise the religion at the intellectual level only, denying the illogical. For them, religion was created by the intellect, not by God. God’s will to reveal knowledge to a person’s heart is negated, as if indicating that God is powerless to carry out miraculous and illogical undertakings.

Spiritual experiences which God has destined for others are said to be the work of the devil, as if the devil maws more powerful than God. The knowledge endowed by God is deemed deviant, just because they have not experienced it. They are not gifted with such experience because they are not God’s people, so they pronounce it nonsense by declaring that only the devil is capable of such and such things. They say, Allah will not perform likewise, only the devil will.
Allah is truly closer in His knowledge, hearing and sight to anybody than is the devil. It is impossible that Allah appoints someone to revive His religion without guiding him. Only Allah knows how to revivify His religion. A reformer is actually one who is intuitively guided by Allah through the soul of the Messenger of Allah (PUBH). Go through their history, you will able to witness them.

Abuya’s life experience clearly indicates that he is protected and raised by God. For Abuya – the village son left to fend for himself, like his friends in Pilin and Segambut, a desolate life in the colonial era had rendered their existence pointless to the nation and the country, whether from the perspective of worldly life or the Hereafter. The exception is Abuya, who was raised in the same place but who emerged as an Islamic leader commanding global influence. Is this not because he was guided by God?

The late Tun Ghafar Baba told of his hardship which he claimed was more severe than Abuya, but he eventually became an awesome UMNO leader. He accidentally found the route to UMNO. Abuya, meanwhile, found Islam, so he became an eminent Islamic leader. Such is God’s will.

Whose power it is that makes a relatively ill-educated personality extremely knowledgeable, to the extent of being able of establishing a movement which is seen as a threat by a government? Abuya Ashaari Muhammad created a system within a system, feared by the government and eventually met destruction. He then re-emerged with an even bigger charisma. Whose power is this if not God’s?

For a leader in whose hands miraculous events take place, all obstacles are exploited to expand and bolster his struggle. Excrement, for instance, may be turned into fertilizers. Bear in mind that these miraculous occurrences have been experienced by him since he was 5 years old, in 1942, when he was already talking about Islam!

ABUYA ASHAARI MUHAMMAD AT THE AGE OF ONE DAY

2007-06-04T11:48:00.000-07:00

Related by Zaleha Mohamad, Abuya Ashaari Muhammad’s half-sister (with a different mother), that on 30th October 1937, Abuya Ashaari Muhammad’s birthday, his father dreamt while sleeping, during his night shift, on his chair in the customs office, Lubok Cina. Feeling that the dream had a subtle meaning to it, upon leaving his office at 1 a.m., he did not cycle straight home but instead stopped at the prayer house of his spiritual mentor, Kiyai Syahid, to wait for fajr prayers and ask him about the dream.

After fajr prayers, he met Kiyai Syahid and related his dream to this caliph of Sayidi Syeikh Suhaimi’s congregation: “I saw in my dream, an infant – my own son, involved in a swimming race against me in a wide ocean. My son swam swiftly past the sea; I could not catch after him.”
Kiyai Syahid responded: “Actually your wife Maimunah has given birth to a baby boy when you were at office last night. Name him Ashaari bin Muhammad.”

Kiyai Syahid was an ulama of Indonesian origin. He studied under a devout teacher whose finger glowed with light when he was writing. Upon emigrating to Malaysia (then Malaya), he met Sayidi Syeikh Suhaimi, and became his student and servant for 20 years.

For a man with such wide knowledge, Kiyai Syahid was paradoxically sent for religious duty by Syeikh Suhaimi to the interior village of Kampung Pilin in Rembau, Negeri Sembilan. Together with his brother-in-law Lebai Ibrahim (Kiyai Syahid married his younger sister), he moved to Pilin. The Muhammadiah congregation was thus established in the middle of the jungles, most of whose residents were Malays whose lives were no different from those of primitive aborigines. They neglected prayers and were poor.

In accordance with Kiyai Syahid’s master plan, Muhammad and Maimunah were married off in Pilin. Originally from Segambut, Muhammad had transferred his place of occupation to Lubok Cina. He chose Kiyai Syahid as his spiritual mentor and settled down in Pilin. Lebai Ibrahim had a younger sister, Maimunah, who had just been widowed by her husband’s death. She had 2 children and stayed in Malacca. They were Syeikh Suhaimi’s cousins. In her younger days, Maimunah shared the same household in Klang with Sayidi Syeikh Suhaimi, who frequently prayed that she would beget someone who would continue his struggle. Sayidi had once told his followers, there would appear from the lineage of his family somebody to carry on his struggle. Lebai Ibrahim had summoned Maimunah to Pilin upon Kiyai Syahid’s agreement that she be wedded to Muhammad.

When Kiyai Syahid proposed to Muhammad that he marry Maimunah, the widow with 2 children, Muhammad was taken by surprise, remembering his father’s (also a student of Sayidi Syeikh Suhaimi) advice since his adolescence, “Mad, later when you want to get married, find someone from Sayidi Syeikh Suhaimi’s lineage.”
Muhammad fulfilled Kiyai Syahid’s hope in memory of his father’s advice. As a customs officer at that time, it was not difficult for Muhammad to propose marriage to any maiden. After the wedding, Muhammad was again surprised by the sight of his wife, whom he had previously seen in a dream.

As Abuya Ashaari Muhammad’s father related further to Zaleha, the impending birth of someone by the name of Ashaari bin Muhammad had for some time been the talk among members of the Muhammadiah congregation in Pilin. Kiyai Syahid had himself heard from Sayidi Syeikh Suhaimi (Kiyai Agung), before the latter’s occultation, that his struggle would persist at the hands of one ‘Ashaari bin Muhammad’. Upon hearing the news of Maimunah’s pregnancy, the birth of Muhammad’s children became an awaited event.

This history becomes more interesting considering that, pregnant also at the same time was the wife of another Muhammad, Maimunah’s own brother who resided in Lubok Cina. Which child from which Muhammad would emerge as the ‘Ashaari bin Muhammad’ – Maimunah’s or her brother’s? This issue became the subject of intense speculation.

Maimunah’s husband’s dream eventually became the decisive factor. Kiyai Syahid decided that Maimunah’s son would be the sought-after ‘Ashaari’. When Muhammad’s son – child of Maimunah’s brother, was born, Kiyai Syahid named him ‘Abdul Wahab’. Abdul Wahab was Abuya Ashaari Muhammad’s cousin who eventually became his brother-in –law by marrying Abuya Ashaari Muhammad’s younger sister.

Abdul Wahab has related, from his father, that Kiyai Syahid originally named him ‘Haris’, in the hope that he would become Haris Harras – the figure mentioned in hadiths as “the man behind the river”, who will become an assistant of the Prince of Bani Tamim. His house had, co-incidentally, a river behind it. But because he was not to be Haris Harras, he was constantly struck by illness and had his name changed to ‘Abdul Wahab’.

This history had been the subject of conversation among contemporaries of the afore-mentioned characters. Pilin was like an institution or a planning centre which created and moulded the early phases of an Islamic struggle mentioned in the hadiths. These anecdotes ought to have disappeared with the demise of their characters. Ironically, the narratives were passed on from generation to generation and remain relevant to this day.

The above history was concealed from Abuya by whoever was entrusted with his guardianship. One day, when he had reached 47 tears old, Abuya was accosted by Embah Mahmud, not known to him before, at Lembah Pantai Mosque, Universiti Malaya, Kuala Lumpur. After Isya’ prayers, amidst a gathering of people who were preparing themselves to listen to Abuya’s lecture, an elderly man buried his face into Abuya’s lap for 10 minutes while crying profusely. Embarrassed by the public outburst of emotion, Abuya asked Embah to wait until after the lecture programme.

Immediately after the lecture, Embah related in a face-to-face conversation with Abuya, “I have been searching for you for 60 years. When you were in PAS, I saw that you were pursuing the struggle via politics, not via a tariqah congregation. I queried about this to Sayidi Syeikh Suhaimi from behind the scenes. He replied, “Wait further.”

So I waited and continued my search until I reached 80 years old. A waiting period which lasted 60 years. Today is historic for me, for my 60-year quest has ended. Sayidi Syeikh Suhaimi’s disclosure 60 years ago that his struggle would be continued by Ashaari Muhammad has been verified.”

Abuya asked about the origins of the story, so the Embah explained: “60 years ago in Johore, I was in Sayidi Syeikh Suhaimi’s function together with 9 others. Everyone around was old, I was the youngest at 20 years old. One person asked Sayidi Syeikh Suhaimi, “Is it true that you are the Imam al-Mahdi?” Sayidi Syeikh Suhaimi meditated for 15 minutes, then raised his head and answered, “Yes, I am the Imam al-Mahdi.”

At that time, Sayidi Syeikh Suhaimi had aroused suspicion of the colonial authorities due to his influence and strength in Malaya, Indonesia, Singapore and Brunei. The gathering thought how to save Sayidi from being killed by the British. Sayidi Syeikh Suhaimi responded, “By the will of Allah, I will be made to disappear by Allah. If I vanish without trace, problems would arise since I am well-known. So Allah will allow me to be seen as if I had died, although in actual fact, I shall be in state of occultation.”

Sayidi Syeikh Suhaimi continued, “My congregation would become like chicks in loss of their mother hen, but it will be revived by a person by the name of Ashaari Muhammad.” While disclosing the name, Sayidi Syeikh Suhaimi tapped Embah Mahmud’s shoulder, saying, “You will meet him, Mud.”

So significant was the meeting and Sayidi’s words that Embah Mahmud noted them down and endeavoured to prove its veracity. On that very day, in the 1980s, they became reality.
Abuya and Sayidi Syeikh Suhaimi have never met physically. Strangely, the struggle pursued by one exactly resembles the other. Nobody had taught Abuya about the methods of struggle to be chosen. The truth of the whole story becomes clear.

As Embah Mahmud relates, what Abuya does is a carbon copy of what Sayidi Syeikh Suhaimi did, that is, to uphold Islam via the concept of a congregation. He did not pursue Islam in the mould of a madrasah, pondok, pesantren, political parties or Islamic organizations. And not in the manner of a mosque congregation or the Jamaat Tabligh.

His congregation is markedly different from the others. I dare to say that he has successfully emulated the methods of the Messenger of Allah (PBUH), starting from his individual entity, then gathering slowly membership of his congregation. He emerges as a teacher and leader without relying on approval from a general assembly or other people’s invitation, for people flock to him not merely to join in any social organization but instead to improve themselves. Such is the knowledge about his ability.

He persuades the entire family of the individual concerned to improve themselves until they become a family which practises the Islamic way of life. When several families are gathered together, an Islamic congregation is formed. The members gather and implement Islamic activities not only in schools, pondoks, or offices, but also in residential complexes and in mundane routine affairs. All are implemented on the basis of the Quran and Sunnah. A comprehensive form of Islam is striven for in one’s family, community and daily life.

As a result of lessons which they uindergo, they improve themselves and concomitantly begin practical steps towards implementing Islam in all aspects of their personal and family lives. This is the congregation in which Sayidi teaches Abuya from behind the scenes (without physical encounters) in order to bequeath his struggle.

The narrative above is encapsulated in the signs that Allah SWT had destined through Abuya’s father’s dream, on Abuya’s birthday. He was a baby who commanded the sea whereas his father had failed to do so. Humans are helpless to conquer the sea if they rely on purely physical strength. They need spiritual strength. As vast as the ocean, the repository of knowledge can only be gathered with God’s backing via spiritual nourishment. If the ocean is comparable to wealth, those in possession of all the treasures beneath the seabed must be those with taqwa, such as the Messenger of Allah (PBUH) and the Rightly Guided Caliphs, with Divine Help. Comparing the ocean with a fighting arena, it is impossible for ordinary Muslims to control and win events, unless they are Muslims sustained by Allah and His Messenger (PBUH).
Such was how God introduced Abuya Ashaari Muhammad to the world on his day of birth.

INTRODUCTION

2007-06-04T07:46:00.000-07:00

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.

PRAYER

2007-06-04T07:18:00.000-07:00

TO GOD, THE MOST GRACIOUS

Who is moving this hand to write. Write for us, O God, about someone because of whom we have reverted to care about You and pay attention to You. All this while, we have never heeded Your existence even though we believe in You, O God.

He has undergone numerous hardships in struggling to make us really feel we possess You, O Allah, O God. He says, acquiring God is the secret of happiness. In fact, for human beings, God is everything. Who acquires God will gain everything he needs in life. God is the supreme love, who has showered upon the mankind He created the greatest love. Whoever endeavours to reciprocate His love, will become a person to whom being poor or rich is just the same. Praised or vilified, he is unperturbed. Once he loves God, he no longer relies upon wealth and eulogies. He is not worried by poverty and humiliation. He fears only the censure from God, for fear of losing God. He no longer depends on the pride and pleasures of the world.

O Allah, he has divested loneliness in our lives, for now we possess God. We no longer fear our future for now we have God as a medium to hope for and to rely upon. Whatever suffering we go through hardly a problem for us, since we feel that it is by the Wisdom and Justice of God.
God plays a very important role in life. You are someone we could always talk to, a meaningful companion. You have become our target and priority in life, just as You taught us in our prayer, “That life and death is for none other than God, Ruler of the universe.”

He, O Allah, has successfully taught us to exalt You, until all other things are minute by comparison. Consequently our present lives are very much different from our past lives. Our thinking and emotional systems have undergone complete changes, for our core belief has been concentrated to God. Our belief had previously been based on ideologies, capitalism, politics, money and other worldly matters. We had never included God as our asset.

O God, we did not plan whatever systemic changes in ourselves. You have destined those changes to have occurred at the hands of Abuya Ashaari Muhammad. He is the father and mother of Muslims, not biologically, but spiritually. Biological parents beget, raise, feed, clothe and school their offspring. At school, he takes over the parental role to the human mind and spirit. He is the second parent to humans. He raises the human soul such that it is competent to undertake spiritual tasks. When a person comes to him, he enlightens the person’s soul by giving him God. The previously dormant soul is rejuvenated. The person’s biological parents were incapable of reviving an inactive soul. Only the spiritual parent knows how to do it. Such is the spiritual human that God has sent to the world.

O Allah, You realize that Abuya Ashaari Muhammad is every human’s need. You sent him to this world or such a mission. Allow us then to introduce him to Malaysia and the world. We are breaching Your trust if we hide him. Whereas by knowing him, men will gain God and be able to love and fear God.

O God, do open the path for him to be known. And teach us about him, for we are still ignorant about him. You are the One who knows him most, for You created him and allowed all sorts of miraculous happenings to take place in his life. In particular, he has the extraordinary capacity to intimately relate to You and to connect the hearts of others with God.

In this age, one is proud enough to be able to be close to the Prime Minister – deemed a remarkable achievement. What more if one can be close to Allah, the Emperor of the world and the Hereafter, Owner of the heavens and lands, Paradise and Hell. It is too astonishing a feat to be put into words. What strength does he possess such that he can accomplish such a feat?

Finally, if there is reward for this effort, O God, I plead that You grant it to Abuya, as an honorarium for his invaluably good deeds to us. Spread also the reward to all those who have done good to us, our parents and Muslim all over, whether still alive or not.

O Allah, please accept this effort as our servile worship to You. Do support us, for without Your support, this book will be capable of nothing for only You have effect on events. I seek from You o God, it is only to You that I utter my hopes. Please protect me so that I am shielded from pride and narcissism, with the outcome of this book. Ensure, O Allah, that my heart feels unworthy of this bounty. I fear of failing Your test, and failing to gain Your acceptance and love. And I fear of being thrown into the Hellfire which You have prepared! Amen.

TAMHID

2007-06-04T07:13:00.000-07:00

One day the Messenger of Allah (PBUH: peace be upon him) asked his companions: “Which of God’s creatures possess the most amazing iman (faith)?”

“The Angels,” answered his companions.

“How would the Angels not have faith in Allah when they are always close to Him,” replied the Messenger in disagreement.

“The prophets,” answered the other companions.

“How would the prophets not have faith when words of God are revealed unto them?” the Messenger disagreed.

“We - your companions?” the companions suggested.

“How would you not have faith when I am always amidst you?” retorted the Messenger.

Finally the Messenger decreed: “The creatures with the most amazing iman are those who live after me. They have never met me but they declare faith in me. They love me more than they love their children and elders. They are my Ikhwan (Brothers). They read the Quran and are faithful to all its contents.”
(Related by Abu Ya’la)

“O Abu Bakr,” the Messenger of Allah (PBUH) asked, “Do you not long for my Ikhwan since they also love you because you are my companion?”
(Related by Ibnu Hajar Asqalani)

The Messenger of Allah (PBUH) continued: “Good tidings for those who meet and declare faith in me. And sevenfold good tidings for those who declare faith in me but have never met me.”
(Related by Ahmad)

Let it be known to you, that the Messenger of Allah (PBUH) longs for a tha’ifah (group) from amongst his ummah near the end of time; an ummah whose morals are akin to the prophets’ and who remain steadfast to the ways of the siddiqin (righteous). They are the strange ones among the general Muslim population.

ABUYA ASHAARI MUHAMMAD: The Most Miraculous Leader of His Time

2007-06-04T07:05:00.000-07:00

I present this book to the whole of Malaysia
A Land which God has ennobled with the resurgence of Islam
On your bosom
God and His Messenger have showered love
You have become a beautiful, peaceful and serene country
Albeit your multi-racial character
The loveliest in comparison with other ASEAN nations
Neither because of money
Nor for your citizens’ intelligence
But because on your physique
God has given life to His Envoy
Who bears the status of a reformer
A precursor of now veritable Imam al-Mahdi
His honour bestows Malaysia with its glory
The tsunami could not pulverize it
The devil is rendered helpless
God’s enemies, stupefied and frustrated
All forms of obstacles and barriers
Have been attempted in vain
Beloved Malaysia, ‘The Second Medina’
You have been chosen to recreate history
The Final Prophet, in the hands of his brother
Whom he called the Youth of Bani Tamim
To whom the Messenger of Allah arrives at and speaks to
Revealing guidance and news
On Malaysian soil
They plan the second resurgence
Without departure from the Quran and the Sunnah
In fact this is God’s Way
Of implementing the Quran and the Sunnah
For Malaysia to emerge as an Islamic state