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PhilosopherProf. DR. HALO-N

ENGLISHVersion

HALAWA AL FATHUN NAWA

HALAWA AL FATHUN NAW

APhilosopher

Prof. Dr. Halo-N

2016

The First Al-Quranic Scientist Of The World(GUSI Laureate - 2012)Aristocrat of The Earth

USE - WPF - United Nations - UNESCO(Id No. 000 032)

HALAWAAL FATHUN NAWA

Member of Supreme Council of Humanity, Universal State of Earth, United Nations (http://www.wpf-unesco.org/eng/use/suprcoun.htm), Coordinator, World Philosophical Forum for Pacific Countries and Oceania. Aristocrat of The Earth – XXI (Id. No. 000 032). The Earth – XXI Citizen (Id. No. 000 000 070) (http://www.wpf-unesco.org). The First Al-Quranic Scientist of The World. The International Gusi Peace Prize Laureate (http://www.gusipeaceprizeinternational.org). USE-WPF Professor on civic knowledge (http://www.wpf-unesco.org/eng/univ/prof.htm). Specialized on Islam ideology. Expert in Future Monetary Predictions, Mathematical Engineering. The Founder of Gual Periok Foundation and social activist. He is also an author. His book in English, Al Fathun Nawa is known as the first book delivering several theories in science Al Quran. Including four (4) theories of Science Natural Products and Bio Chemistry: Nine Star Halo-N Theory, Nawiah 9x45 (1) Theory, Nawiah 9x45 (2) Theory, Halo-N 9.2 Homolength Theory.

Beside sixteen (16) other known theories including: Carbon Indoorent Theory, Indoorent Carbon Hybrid Theory, Cardiac Methane Helium Theory, Cardiac Oxy Methane Spark Theory, Oxy Methane Carbon Hybrid Theory, Explosion Heart Beat Theory, Mind Heart Delighting Theory, Down Turn Heart Beat Theory, Recover Heart Beat Theory, Heart Beat Efficient Theory, Oxy Methane Spark Flame Theory, Piston Heart Beat Theory, Carbon Dioxide Breath Theory and Nitrogen Cancer Bite Theory. All these are particular theories involve in the process of expelling electron from atom of oxygen O and Nitrogen N to produce new species of CH6 , CH4 , C2H8 , 4-Helium, C2H6N , C2H8 , CH2 and NO. The new species as mentioned were born from the theories have been produced from research extracted the verse of Noble Quran indeed.

Source : World Philosophical Forum, Athens - 2016

Dato’ Philosopher Prof. Dr. Halo-N

Halawa

Al Fathun Nawa Dr. Halo-N

i

HALAWA

AL FATHUN NAWA (Chip of a Beginning)

Philosopher

Dr. Halo-N The First Al-Quranic Scientist

Of The World

(GUSI Laureate -2012)

Aristocrat Of The Earth –XXI

USE-WPF-United Nations-UNESCO

(Id. No. 000 032)

2016

English Asia Version

Halawa


ii

All rights reserved @ Dr. Halo-N

No part of this publication may be reproduced, stored in any retrieval system

or transmitted in any form or by any means, electronic, photocopying, mechanical, recording or otherwise without prior permission from the Author.

Amin Wassalam.

A Short Nortification:

Time 4.30 p.m. Dated 30th July 2014 (Wednesday – third day of Eidul Fitri).

The Author‟s beloved mother, Hajjah Wan Fatimah Binti Wan Salleh

returned to Rahmatullah and was laid to rest at Gual Periok. May the Grace of Allah shower His Mercy upon her soul.

Amin – Al Fatihah.

Halawa


iii

HALAWA

AL FATHUN NAWA

Author : Dato‟ Philosopher Prof. Dr.

Halo-N

Publication : January 2016

Publisher : Hafizul Publications

No. 10, Jalan 2/20E Bandar

Baru Selayang, 68100 Batu

Caves, Selangor

Malaysia

Editor : Hasbullah Bin Zakaria, M.Sc

Translator : Syahirah Shirenjeet Bt.

Abdullah, BA (Ed) Hons

Edition : English Asia

Languages published : Due to an overwhelming

demand from around the

world, this book has been

published in five (5)

languages: Malay, Indonesian,

English, Spanish and Arabic.

Halawa


iv

Prime Publisher

Hafizul Publications

Selayang, Selangor

Malaysia

Website : http://www.hafizul.com.my

Email : [email protected]

In cooperation with

Gusi Peace Prize International,

Manila, Philippines http://www.gusipeaceprizeinternational.org

&

United Nations World Philosophical Forum

UNESCO

World Philosophical Forum

UNESCO-United Nations,

Athens, Greece Website : http://www.wpf-unesco.org

For

The Eyes of The World

http://www.hafizul.com.my/

http://www.wpf-unesco.org/

http://www.wpf-unesco.org/

Halawa


v

Ambassador Barry Gusi

Chairman

Gusi Peace Prize International,

Manila, Philippines

Classical Philosopher

Prof. Dr. Igor I. Kondrashin

President, World Philosophical

Forum – United Nations – UNESCO, Athens

Consent by Organisations:

Special Project

For

The Eyes of The World

Consented by:

Gusi Peace Prize International and World

Philosophical Forum – United Nations -

UNESCO

Halawa


vi

Preface

Bismillaahin nuurummubiin

wasultanil „aziim

warabbuulkarim zaatul „arsyil

majiidu wahudan wabusyraalil

mu‟miniin. Wasshalaatu

wassalam „alaa sayyidinaa

muhammadil mustafaa

shallalaahu „alaihi wasallam.

Due to the insistence from the avid readers of Al Fathun

Nawa, the Author of Al Fathun Nawa has granted his

agreement to produce a book taken from its excerpts.

This is to enable readers to benefit from the inscription‟s

ingredients, mainly the special discussions that have

been carefully written to entice academic thoughts

among the intellectuals worldwide as a valuable

material for the benefit of universal knowledge.

This short piece of writing truly enables the

future generation to read effortlessly as it has been

written in a manner which is rather simple and straight-

forward. Therefore, do find the time to read. May the

issues raised among the intellectuals globally generate

newer views for the benefit of knowledge and the

religion.

Wassalam.

MOHD HAFIZUL HJ. AHMAD

Halawa


vii

TABLES OF CONTENTS

Contents Page

Consent by Organisations v

Preface vi

Contents vii

Reminder viii

Mannerisms when reading the

Halawa Al Fathun Nawa

x - xii

Introduction xiv - xvii

The First Chip

The Godly and Servitude Covenant

Between Allahu „azza wajalla

and Mankind

1-28

The Second Chip

The Covenant

Between God and Iblis

29-164

The Third Chip

Towards Having

A Religion And Knowing

The Purpose of Having One.

(What Needs to Be Dug)

165-180

The Fourth Chip

Concept

Of Venturing into the Religion

(What needs to be Ventured)

181-198

The Fifth Chip

Understanding

The Religion‟s Pattern of Life

(Studying in Search of its Truth)

199-260

The Sixth Chip 261-308

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viii

Understanding Faith,

Sunnah and Wasilah

(Which One is the Religion‟s

Foundation?)

The Seventh Chip

Understanding the Tasauf Guidance

Module

(Heart‟s Purification- Getting

closer to God)

309-324

The Eighth Chip

Haddathul Quran

(Hadith – the Light Provider of the

Al Quran)

325

The First Banang

The Writing Concept of

Haddathul Quraan

326-355

The Second Banang

Presence of Hadith In its Context of

History

356-386

The Third Banang

The Hadith Cannot Stand

Independently Without the Al

Quran

387-402

The Fourth Banang

Concept of the Current Hadith

Studies

403-409

The Fifth Banang

Interpretation Methods of the

Al Quran Based on the Cordial

Statement of the Hadith

410-424

The Sixth Banang

Classification of the Hadith

Causing Disorder in the Religion

425-490

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ix

Down the Memory Lane 493-513

Earth XXI Constitutional Convention 514-527

Supreme Council of The Humanity 528-542

A Word of Reminder:

It’s Nice to Enlighten Friends

If You Wish to Venture,

You Need to Discuss Specially dedicated to

Nawiah, my children

and my adoring grandchildren.

Educated Family and Multimillionaire

Written

In conjunction with

His Sixtieth Birthday.

22nd July 2014

Dr. Halo-N

Bandar Baru Selayang

Malaysia.

Halawa


x

Mannerisms when Reading the


Before reading the excerpts of this piece of

writing, the future generation is advised to read at four

(4) levels:

The First Level: Read the main topics of Chips (First, second

and the subsequent chips), where at this level, the future

generation needs to read its details without having to

refer to the Verse Literatures (Surah:ab:xx:cd) that are

mentioned. This is to avoid any disruptions that may

arise by the academic argumentations made during the

initial reading.

The Second Level:

Upon completion of reading the main topics of

Chips at the first level, ask at least Five (5) questions to

test your understanding towards the fundamental issues

pertaining to what you have read:

Question (1):

After reading the main topics of Chips, do you

know who exactly man is, who is his actual self

and what are his responsibilities towards the

world and God of the worlds?

Question (2):


know what really is religion, why it is important

to man, why man must embrace Islam and why

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xi

Islam must be embraced, and what are the

consequences if man does not embrace religion,

does not place importance onto religion or

chooses the wrong religion?

Question (3):


know why Islam (religion that prospers) has

been created as a platform for man to execute

the vision of Allah Ta‟ala? And why is it that

the vision of Allah Ta‟ala: Aamanuu

wa’amilusshaalihaat has not been and cannot

be implemented if it has not been entrusted to

Islam?

Question (4):


know what the meaning of: Aamanuu

and:‘Amilusshaalihaat are, which are made by

the current intellectuals and have fulfilled its

definition in terms of the visionary description

and purpose of Allah Ta‟ala towards mankind

and the world.

In fact, this goes a long way.

What is the meaning of religion and its position

towards God‟s vision that can be achieved

through today‟s methods and approach? The

term Aamanu is explained in its regulations and

examplaries of the Prophet‟s companions,

without referring to today‟s sophistication - if

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xii

wasn‟t for the religion‟s very own ability of:

Amilusshalihat?

Question (5):


know the meaning of desire and to purify the

heart, and will a person feel satistifaction when

embracing religion by concentrating onto

matters pertaining to merits and sins, without

seeking for the wasilah path to purify the heart

and to gain acceptance from God?

The Third Level:

Repeat reading the main topics of Chips. Read

from one paragraph to another, while referring to any of

the Verse Literatures (Surah:ab:xx:cd) provided and

you may refer to any Al Quran interpretation books (or

its translated version) to grasp a better understanding on

the arguments written so that they can be digested by

the knowledge‟s relevance.

The Fourth Level:

Hold discussions with the knowledgeables or

friends who come from the same school of thought so

that the issues raised can be further expanded with the

maturity and depths of the current knowledge.

Wassalam.

Dr. Halo-N

Halawa


xiii

Ambassador Barry Gusi, Chairman of Gusi Peace Prize International with

Mr. Hasbullah Zakaria, Chairman of Gual Periok Foundation and Project

Coordinator of Halawa Al Fathun Nawa, Mr. Mohammad Nizar Mat Nor.

Classical Philosopher Prof. Dr. Igor I Kondrashin, President of World

Philosophical Forum during his visit to Malaysia with Branch Secretary

General WPF Malaysia, Hafizul Ahmad and Mr. Hasbullah Zakaria,

Chairman of Gual Periok Foundation,

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xiv

Introduction

Read This Book

Similar to an Urn of Gold

The Halawa Al Fathun Nawa, is not an ordinary

book. It contains invaluable secret ingredients of life

that must be dug into and sought after by the future

generation. This book elaborates remedies of the elders

as it also reveals the inherited secrets contained in an

Urn of Gold that lays buried around one‟s family home.

Such secrets are not only possessed by the elders, but

also by the generations that follow.

“Today…, Is the day.”

“And the time has come.”

“I .., will reveal a secret.” Said the old man as

he opens his mouth to utter something. This seems to be

a final reminder with the old man being surrounded by

his family members and children, as they wait eagerly.

“Over there…underneath ….,” said the old man.

“Thus.”

“Underneath the plot of our house lay many

Urns of Gold, buried by our forefathers a long time

ago.”

“I tried to dig….It‟s not that deep.”

“Around a foot or two.”

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xv

“I became wealthy with the treasures that

existed.”

“Therefore,,,”

“If you choose to become wealthy.”

“Like me…, Go and dig it.”

Father passed away. His seven offsprings began

digging around their house: every corner was dug

throughout the ten acres of land. However, the Urn of

Gold was never discovered. Each of them began sighing

and soon, they gave up. Hence, they planned to move

away to somewhere else as they became a subject of

ridicule by their friends as their father‟s reminder led

them to disappointment.

However Salim Indera – The youngest sibling

among the seven believed that the land ought not to be

left idle with holes in the ground. Instead, those holes

need to be concealed before they left the home, and they

did so by planting hundreds of banana seedlings in every

hole that was dug. As time passed, banana shoots began

to pop out from the ground and eventually bore bananas.

“Whose bananas are all these?”

Asked a Chinese Businessman from Kuala

Lumpur.

“They are mine…” Replied Salim Indera.

“Looks like an urn of gold to me.” Added the

Chinese businessman from Kuala Lumpur.

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xvi

“Why…?” Asked Salim.

“Actually”

“The purpose of me coming here is to buy all

your bananas from your plantation. You‟ll soon enjoy its

wealth.” Added the business man as he expressed his

intention. The youngest among all the siblings was left

speechless. He recalled his father‟s last words about the

Urn of Gold that lay buried in underneath the ground of

his house.

This is the tale of the Urn of Gold told by the

old man which was successfully interpreted by his

youngest son by his concern to conceal the holes dug by

his siblings. The same goes with the creation of the

Halawa Al Fathun Nawa. It is a piece of writing which

contains numerous urns of gold that ought to be sought

by the future generation having possessed a high level of

knowledge. And this must be continuously inherited by

the future generation. Amin Yaa Rabbal „aalamiin.

Dr. Halo-N

Bandar Baru, Selayang,

Selangor. Malaysia.

2014

Halawa


xvii

Standing from left (Top): Herman Prof. Datuk Dr. Subahan (Son in law), Mohd

Radhuan Arif Hj. Zakaria, Shahizan Rizal Zanar Azalan (Son in law), Mohd

Radhuan Hishamudin Hasbullah, Mohammad Nizar Mat Nor, Azman Adnan.

Standing from left (Middle): Dr. Hanita Omar, Hj. Che Yusof Che Mat,

Hasbullah Zakaria, Mohd Hafizul Dato‟ Ahmad Laksamana (Son), Nor Fadhliah Dato‟ Ahmad Laksamana (Daugther), Mohd Aqil Hakimi (Grandson), Mohd

Norazwan Dato‟ Ahmad Laksamana (Son), Dr. Ruziana Hj. Baharudin (Daughter

in law).

Sitting from left (Front) Norazlina Dato‟ Ahmad Laksamana (Daughter), Datin

Nawiah Hj. Salleh (Other half), Dato‟ Philosopher Prof. Dr. Halo-N, Norazamiah

Dato‟ Ahmad Laksamana (Daughter). A memorable photograph inconjuction with

the Convocation Ceremony Master for Mohd Hafizul Ahmad and Nor Fadhliah

Ahmad– April 2014.

Halawa


xviii

Halawa


1

The First Chip

The Godly and Servitude Covenant

Between

Allahu „azza wajalla

and

Mankind

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3

Halawa


2

Introduction

This time, the Author has created a plot

revolving the Godly and Servitude Covenant ceremony

as appears in maqam: Alastubirabbikum qaaluu

balaasyahidnaa (Am I not your God? Yes! We bear

witness that You are) made between

Allahu‟azzawajalla and mankind, in line with the tale‟s

plot as decreed by the holy Al Quranul Karim. (Surah:7:

Al A‟raaf:172). It is an important event following man‟s

acceptance of trust given by Allah Ta‟ala (Surah:33: Al

Ahzab:72). This event has brought mankind to inhibit

the earth (Surah:2: Al Baqarah:36) which necessitates

man to embrace the religion and to abide by its

regulations (Surah:5:Al Maidah:48). This event also

teaches man to portray advancement in their lives

besides developing the earth (Surah:57: Al Hadid:25), in

line with the purpose of Allah Ta‟ala‟s vision for

creating mankind (Surah:2: Al Baqarah:30).

This event actually took place from the very

moment of emergence of Allahu„azzawajalla‟s need to

present two (2) types of religious obligations towards

Him in the form of: Aamanuu wa‟amilus shaalihaat

(Surah:29: Al Ankabuut:9), especially with the

origination of the illusory world (universe) and earth

were completed. (Surah:32: Sajdah:7).

Therefore, the Earth was set by

Allahu‟azzawajalla as a new venue for inhabitation

(Surah:7: Al A‟raaf:10) that could enable man to

perform religious obligations not only in its basic form

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3

of singing glorious praises (tasbih and tahmid) as

performed by the Angels, but added with another new

form of worship in a more sophisticated context by

means of transformation which brings direct impact onto

the praise-purification process towards God and such

impact is able to develop the earth and all life created by

Him, as a competent and God-complying being.

Following this, Allahu„azzawajalla had offered

the trust of His vision to His entire creations, including

the heaven, the earth, the hills, the mountains, the lakes,

the rivers, the seas, and the oceans, but sadly, none was

willing to shoulder the responsibility (Surah:33: Al

Ahzab:72). Instead, the humungous trust was accepted

by mankind, being the only creation of God willing to

do so. Therefore, a Godly and servitude convenant was

sealed between Allahu‟azzawajalla and man.

This convenant positions God at an Almighty

level and man as His servant, assigned as Allah s.w.t.‟s

Qaliphs on earth. The convenant that resulted man to

build their lives on earth. A life based on the norms as

mentioned in God‟s Holy Scriptures, known as religion.

Reason and Purpose in

Understanding the Godly and Servitude

Covenant ceremony

This event has been made permanent by

Allahu„azzawajalla (Surah:7:Al A‟raaf:172) and must

be known to enable those who have embraced the

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4

religion to understand several matters. Among the five

(5) matters include:

One:

Knowledge pertaining to the Godly and

Servitude Covenant must be known by every person

who has embraced the religion so that they would

always realize their origins and how their religion and

Godliness begun to exist.

Thus, remember that religion was not created in

this world. Instead, it is obviously existed in the spiritual

realm during the Godly and Servitude Covenant

ceremony between Allahu„azzawajalla and man.

In fact, all souls of Adam a.s.‟s lineage had

already witnessed the ceremony (Surah:7:Al A‟raaf:172)

as an important event that presents the meaning of the

nature of life and religion known as Islam. This means

that Islam was not created during Adam a.s.‟s and the

Rasools‟ era in this world, but had already existed

during the Godly and Servitude Covenant ceremony in

the spiritual realm, i.e. in the era of Muhammad Abu

Arwah and Adam Abu Basyar.

Note: For further information.

Kindly refer to the Mursyid and Tasauf

members. And remember that the

importance of this knowledge is not

deeply emphasized in the studies of

Syaria and Fiqh. Please be guided

accordingly.

Halawa


5

Two:

Knowledge related to the Godly and Servitude

Covenant must be known by every person who has

embraced the religion so that they would truly

understand their relationship with God, which includes

their obligations towards God and vice versa.

Much has been done personally by God where

man sees the results as the work of His Almightiness.

However, there are also numerous tasks in portraying

God‟s sovereignity that require man‟s assistance

(Surah:57:Al Hadid:25) so that they could enjoy the

benefits from such tasks and witness God‟s power itself

with their very own eyes.

Thus, such is the relationship between God and

His servants, in portraying His greatness where man will

be able to witness God‟s authority accompanied with

benefits and favours that could prosper their lives

besides developing themselves and the entire world.

Three:



embraced the religion so that they would have a better

understanding about the relationship between the

covenant and matters pertaining to Iblis‟s seductions

upon man, as well as the covenant between God and

Iblis itself as it gained authority from God to entice and

test man‟s faith and unity with God. Therefore,

understanding on the convenant‟s details between

Allahu„azzawajalla and mankind will enable man and

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6

life to synthesize based on religion‟s platform whereby

there is nothing more superior than religion itself.

Four:



embraced the religion so that they would understand that

religion does not only revolves around matters

pertaining to regulations, sins and merits, but

concentrates more on life and the responsibilities that

need to be accomplished by man on earth, as required by

Allah Ta‟ala‟s vision.

Unlike the current religion‟s understanding and

doctrine which concentrates its approach towards sins,

merits and virtues without touching thoroughly on

matters that revolve around the Godly and Servitude

Covenant which serves as the basic beginning of

religion for man‟s life on earth.

Therefore, if religion is assumed to exist only

during the era of Muhammad s.a.w. and all religious

activities that were accepted are only of those within

that era, then it is not awkward if matters related to

sunnah (way of the Prophet) and excellent behaviours of

the Prophet‟s companion were being exaggerated in

religious discussions and understanding. In that case,

religion only existed during Muhammad s.a.w.‟s era and

is not directly related to God‟s offer of trust and the

Godly and Servitude Covenant.

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7

Nevertheless, on the other hand, if religion is

considered to have existed from the initial creation of

Adam a.s. and is related to the existence of the God‟s

entrustment offer event (Surah:33:Al Ahzab:72) and the

Godly and Servitude Covenant ceremony, (Surah:7: Al

A‟raaf:172), therefore matters that involve sunnah (way

of the Prophet) and excellent behaviour of the Prophet‟s

companions that have been emphasized all this while as

the major aspect of religion will now be deemed only as

a minor issue, compared with man‟s responsibilities

towards God‟s vision. As reflected in the beginning of

Bismillah, worshipping God, the embracing of religion

done in the entire world, including in the illusory world

(universe) beginning from the entrustment – covenant

ceremony.

Therefore, we must adjust our own vision when

accepting the fact of the lower importance that is given

to the green pasture, when a comparison is made to the

summit of a mountain instead

We must all accept the fact that the religion of

Islam was neither created nor designed by Prophet

Muhammad s.a.w. Instead, Islam is the actual religion of

man and humanity as acknowledged by Adam a.s. and

the Rasools, as inherited by Prophet Muhammad s.a.w.,

as he himself stood firm on the platform of Aamanuu

wa‟amilushaalihaat which was later concluded by God

with the term RAHMAT (Blessings) as appears on the

verse: Wamaa arsalnaaka illaa rahmatal lil

„aalamiina (Surah:21:Al Anbiyaak:107). This refers to

Halawa


8

God‟s decree for the devout and successful in all angles

of life.

Five:


Covenant must be made known by every person who

has embraced the religion so that they will have a better

understanding of the term: performing righteous deeds

(„Amilushaalihaat). However, the meaning of this

terminology has been made rather vague by the

religion‟s approach doctrine which has ignored its actual

meaning – when related to man‟s responsibilities in this

world which are closely related to the entrustment of the

Godly and Servitude Covenant.

The presentation of „Amilushaalihaat

(performing righteous deeds) in the form of giving in to

charity, donating and correcting the wrongdoings are

seen as no longer relevant, when an accurate

understanding is made towards the Godly and Servitude

Covenant. Such an understanding will eventually change

in time and maturity of man when he grasps a better

understanding onto his religion; unlike the children who

do not understand the meaning of growing up.

Therefore, matters pertaining to reviving

religious knowledge that are related to the Godly and

Servitude Covenant must be done so that the religion

will not die off in the hands of sins and merits, as what

is being practiced today.

And, the story begins…

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9

The Offer is

Made and Gazetted

“O, creations in the illusory world (universe).

You have been created by Me. So, make it known that I

am offering a responsibility to be undertaken by any of

My creations who are willing to accomplish My vision.”

This was the offer made by God as He offered His

entrusted vision.

That was the news announced by

Allahu„azzawajalla which received a lukewarm

response from all of His creations. It was dead silence as

none was willing to take up the offer. Each one of them

stood silently as they realized that the responsibility that

was to be shouldered was extremely heavy to be carried

and executed.

The offer was repeated loud and clear endlessly

so that the entire creation of God would listen and that

no one would be left out.

“Today…” said Allahu„azzawajalla.

“Whoever possesses the strength to present

furqan from whatever I have created on this earth will

deserve to receive My trust with huge benefits that

await.” Called out Allahu„azzawajalla to His creations.

In the midst of the silence, voices from the

heaven and earth could be heard expressing their views

as they ask Allahu„azzawajalla.

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10

They asked.

“What are the other conditions that qualify us to

receive Your offer, and can You explain to us

what are Your reasons and purpose for Your

offer.” Asked the heavens and the earth.

And God answered.

“This offer is open to all of Our creations who

possess the strength to present furqan from

whatever that has been created by Us (Surah:6:

Al An‟aam:104) that exist in the heavens and

the earth, being of the best stature (Surah: 98: Al

Bayyinah:7)”

“Its impact is to make this earth developed and

suitable for inhabitation for the creation that

accepts this offer being made today (Surah:7: Al

A‟raaf:25). Obvious and precious benefits await

the willing creation.”

“That is the first.”

Said God as He answered the question.

“This means.” Continued God.

“Any creation that is unwilling to display its

strength and intelligence to present furqan from

whatever resources that exist in the heavens and

the earth will not deserve to accept this offer.”

“Second.” Said God.

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11

“This offer is open to any of Our creation that is

willing to accomplish basic religious obligations

being Aamanu in nature, as to be performed by

the Angels on earth, where the creation is

willing to accept this offer will be obligated to

portray their lives on earth with their

descendants until the Judgement Day.”

“This means,” continued God.

“Any creation that is unwilling to perform the

basic religious obligations being Aamanu in

nature as performed by the Angels or as

commanded by Us through the virtues of life‟s

norms, will not deserve to accept this offer.”

“Third.” Said God.


willing to see and to take a peek on Us besides

purifying Us in a newer way, unlike singing

glorious praises (tasbih and tahmid) as

performed by the Angels. Our splendour, Our

authority and Our glory will be made obvious

through the furqan discovered by the creation

that accepts this offer. Thus, they will praise and

purify Us at a level of sophistication and

subtleness in their religious obligations.”

“Where,” said God.

“Any of Our creation that is unwilling to

perform the newer form of religious obligation

Halawa


12

being‟Amilusshalihaat in nature, as prepared

by Us for the earth‟s inhibitants, will not

deserve to accept this offer.”

“Fourth.” Said God again.


willing to develop the earth by utilizing the

ornamental resources that We have prepared for

this purpose (Surah:18: Al Kahfi:7). Hence, We

have hidden furqan with the hope that it will be

discovered by the creation that is willing to

accept this responsibility of Ours (Surah:32:

Sajdah:17) using their ingenuity witnessed by

the rest.”

“This will mean.” Said God.


develop the earth and to make the earth

developed from the impact of an advanced life

that has accepted this responsibility will not

deserve to accept this offer.”

“Fifth.” Said God again.

“This offer is open to any of Our creation that

knows how to make use of resources that have

been created (Surah:6: Al An‟aam:104) and that

We have made them prostrate to (Surah:45:Al

Jaatsyiah:13), for the sake of developing the

earth as the creation that receives this offer and

Halawa


13

responsibility must know how to describe and

interpret natural resources that exist (Surah:57:

Al Hadid:25) by presenting furqan that can be

utilized for developing life on earth all the way

until Judgement Day.”

“This means,” said God.

“Any of Our creation that is unwilling to utilize

resources created by Us that prostrate to them or

to present furqan for the sake of their

development, will not deserve to accept this

offer.”

“Sixth.” Said God again.


willing to worship Us and do not shirk Us at any

time forever. This is because the purpose of Our

vision is to enable Our creation to surrender to

Us and to execute their role to develop the earth

in the form of a devout „abidin. It is a creation

that is prepared to serve their God without any

doubt.”



worship Us as God will not deserve to accept

this offer.”

“Seventh.” Said God again.

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14


willing to live in accordance to Our tendency of

regulations which lead to obtaining benefits and

prosperity.”



discharge their lives in accordance to the

tendency of regulations stipulated by Us and

have failed to present benefits and prosperity,

the answer is that they will not deserve to accept

this offer.”

Thus…,

Upon listening to the conditions of the offer, all

the creations, including the heavens, earth, mountains

and Angels expressed their disinclination to fulfill the

conditions stated in the offer. However, in the calmness

of the reception, a little voice was heard saying…

“O‟ God..,”

“I represent man and am willing to accept Your

offer.”

Said Muhammad Abu Arwah, leader of all

souls of mankind in the spiritual realm (Surah:61: As

Shaf:6), being the soul of Adam Abu Basyar, father of

the entire mankind (later known as Abu Arwah).

“This acceptance…,” Said Abu Arwah.

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15

“Is an acceptance of a conditional offer which

must be discharged with a covenant and gazette

to the illusionary world (Universe).”

“In fact, each and every condition imposed by

You (God) must be clearly explained. You must

also explain the benefits that follow with the

covenant of acceptance that is gazetted.”

The acceptance of Abu Arwah was well

received by Allahu„azzawajalla. In fact, God‟s vision

to develop the earth would soon become a reality with

the acceptance of man towards the responsibility, who

will, in return receive vast benefits and appreciation

from God.

“Well done, man.”

“Well done!” Said God.

“You are the anticipation of Our vision and the

earth will become brightened as a place for

inhabitation (Surah 7:Al A‟raaf:10) where the

newer way of being in unity with God will be

introduced in two (2) ways of worshipping

Him.” Replied God upon listening to the

suggestions made by the leader of all souls of

mankind in the spiritual realm.

“Nevertheless …” Said God.

“Why are you willing to accept such enormous

responsibility and why is it, in your opinion, that

the heavens, earth and mountains refuse to

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16

accept this offer, whereas they are more gallant

and complete than yourself.” Asked God as He

tests man‟s strength.

“O‟ God….” Replied Abu Arwah.

“The heavens and the earth are incapable of

seeing the benefits. If they accept the

responsibility stipulated in Your vision, they are

unlike man, who are able to see the benefits that

lie when accepting Your offer and to initiate life

on earth.”

“The heavens are incapable of seeing the

benefits of expounding Oxygen (O2) to itself

while there is no meaning to them for blueness

of the skies. Whereas, for man, oxygen plays an

important role in their lives, whilst its blue

colour symbolically reflects the ocean‟s blue,

explorable for man‟s knowledge.”

“The same goes with the earth,” Said Abu

Arwah.

“What is the importance of furniture to a mere

piece of log on earth, whereas it originates from

the log itself, and what is the importance of

gems for the mountain rocks, if the rocks

themselves do not require gems in their lives.”

“The same story goes with matters pertaining to

the furqan that emerge from the earth which

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17

cannot be benefitted by the earth itself. The

question raised here is: what is the use of a

beautiful piece of furniture to the logs in the

thick forest…”

“That‟s the reason, God…,” Added Abu Arwah.

“The earth, oceans, rivers and lakes are

uninterested to take up Your offer, whereas, we,

being the mankind are able to see the benefits to

our lives - the benefit of gems for a diamond

ring, and oxygen for our lives. Owing to these,

we appeal to You, God, to accept our offer for

the sake of Yourself and us. A mutual benefit

between God and mankind.”

“And, for such position…”

“We, the mankind are willing to fulfill all

conditions laid down by You, with Your divine

help and strength.”

“And…,” Stressed Abu Arwah.

“The first to the seventh condition (Surah:23: Al

Mukminuun:17) laid down by You is not really

difficult for us to fulfill, if You provide us with

Your help and strength (Surah:35: Faathir:10).

Afterall, we will not feel weakened as Your

divine strength always exists with us.”

“However…,” Said Abu Arwah.

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18

“If You lay the conditions for us to meet Your

criterion, You too need to fulfill our conditions,

if this offer were to be given to us.”

“The first condition.” Said Abu Arwah.

“You, Allahu„azzawajalla, the Almighty

authority of khaliq nature who has created

everything in this illusionary world (universe)

must declare Yourself as the God of the worlds

(Surah:3: Ali „Imran:18) with us, the mankind

witnessing the Godly existence of

Allahu„azzawajalla at the Godly abode with

man declaring ourselves as the servants of

God.”

“The second condition.” Added Abu Arwah.

“Upon declaring Yourself as God of the worlds

as witnessed by us, the mankind, You must

assume the characteristic of Asma ul Husna

(Surah:20: Taaha:8), where the name of Asma

ul „Azam comprises of ninety nine (99) roles,

suffice for the entire rule of God of the worlds

and this must be employed before the existence

of the very first mankind named Adam Abu

Basyar who will then be sent down to earth with

a companion named Hawa Ummul Basyar.”

“The third condition.” Said Abu Arwah.

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19

“You must become the true God (Surah:20:

Taaha:49-50) and You must never permit

anything else to shirk You forever (Surah:112:

Al Ikhlaas:4) with You being prepared to be

worshipped and render Your divine help to

Your servants (Surah:1: Al Fatihah:5) whenever

asked for (Surah:2: Al Baqarah:186).”

“The fourth condition.” Said Abu Arwah

“You, being God must guide mankind with your

your knowledge and wisdom everywhere and all

the time. (Surah:96:Al „Alaq:5) And, You must

have Your scriptures which contain Your verses

in the form of commands and reminders of the

Ar Rahman nature which functions as a

guideline for mankind. (Surah: 55:Ar Rahman

:1-4). This means that every development

resource that exists in the world of knowledge

must be made available for mankind through

their behaviour and virtues which will enable

man to portray their knowledge as being

advanced for the sake of the world‟s

development.”

“The fifth condition.” Added Abu Arwah

“You must prepare the earth as a place for

inhabitation equipped with life‟s resources

(Surah:18: Al Kahfi:7) that enable man to

worship you in two forms, Aamanu being in its

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20

basic form while „Amilusshalihaat as

transformational obligation.”

“The sixth condition.” Said Abu Arwah

“You must provide sustenance for mankind

although the power to determine its distribution

lies solely on Your discretion. Hence, God with

no such funds readily available for His servants,

does not deserve to be God, and to render His

divine help. This serves as a caution to God so

that He will see matters pertaining to sustenance

and easiness for His devout servants not as

something that can be taken lightly.”

“The seventh condition.” Said Abu Arwah

“You, must call back any man who ought to

return to Your arms when You feel that their

time is up. You will then evaluate them based

on their deeds performed throughout their lives

in the world (Surah:53:An Najm:39-40) besides

weighing their purity of desires (Surah:11:

Hud:23) which could earn them the opportunity

to meet their God (Surah:18: Al kahfi:110) with

the paradise as their eternal abode after striving

on earth, as determined by God.”

“The eighth condition.” Said Abu Arwah

“You must know man‟s weaknesses, where all

their wrongdoings done towards You, besides

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21

performing shirk (Surah:4: An Nissak:48) must

be forgiven (Surah:39: Az Zumar:53). If a

servant of Yours has repented performing the

Taubatan Nasuha (Surah:66: At Tahrim:8), it

will mean that it is a forgiveness granted by the

nature of Ar Rahim of God‟s and that there is

nothing else allied to Him.” Stressed Abu

Arwah as he ends his praises for God.

And God enlightened.

He said.

“We agree to the conditions presented by you,

mankind and We will fulfill them, if man fulfills

the conditions laid by this offer.”

“On the other hand…,” Said God.

“Man must also understand their advantages that

have been granted by God‟s authority upon

accepting this offer.”

Continued God.

“The Godly strength and exclusivity bestowed

specifically to mankind upon receiving this offer

can be classified into five (5) aspects.”

“One.” Said God.

“Man deserves to become a servant to Us, being

God of the worlds. This is a level never existed

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22

before but is of a very high standing ever

bestowed by Us as an ‘Aabidin (devotion to

God) as they assume the role of Allah s.w.t.‟s

Qaliphs on earth (Surah:6: Al An‟aam:165).”

“This would mean.” Said God.

“Man will be the biggest losers if such an

opportunity is taken lightly by them.”

“Two.” Said God.

“We, God of the worlds will command each and

every creation of His in the illusionary world to

prostrate to mankind (Surah:22: Al Hajj:65).

This is because man has the right to make full

use of any of Allah s.w.t.‟s creations for their

benefit of themselves and the earth‟s

development, although they have to kill or

destroy the creature.”

“This would mean.” Said God.



“Three.” Said God.

“Man who inhabits the earth has the right to

return to eternity‟s paradise, similar to their

initial creation upon their re-birth on the

Judgement Day; if one has sufficient

preparations made (Surah:59:Al Hasyr:18-19)

besides having attained righteousness

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23

(Surah:65:At Talaq:2-3), belief (Surah:23:Al

Mukminun:1-11) and acquired the Mutmainnah

desire (Surah:89:Al Fajr:27-30) besides never

performing shirk towards God (Surah:18:Al

Kahfi:110).”

“This means.” Added God.



“Four.” Said God.

“Man who inhabits the earth upon acceptance of

our trust will have the opportunity to generate

life‟s advancement and luxuries by utilizing the

natural resources (Surah:57: Al Hadid:25)

besides interpreting them into furqan (Surah:6:

Al An‟aam:104).”

“At the same time, man will be given the

opportunity to explore the secrets of Our

scriptures (Surah:27: An Naml:75), similar to

exploring the secret treasures of the universe.

An exploration from two (2) sources that have

neither existed nor created by Us for any other

creation prior to this.”

“This means.” Said God.



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24

“Five.” Said God.

“Man who inhabits the earth upon acceptance of

our trust will have the opportunity to possess

knowledge at the highest level. It is a level in

the form of theories and formulae (Surah:72: Al

Jin:16) that facilitate man in their life‟s

undertakings (Surah:54: Al Qamar:49-50).”

“This means.” Said God.



After both parties scrutinized the respective

conditions presented, they agreed to hold a Godly and

Servitude Covenant ceremony which was attended by

the entire souls of Adam Abu Basyar‟s descendants.

(Surah:7:Al A‟raaf:172) The covenant binds God to His

servants and vice versa. Each of them is required to

execute their respective role of God being God and man

as servant to God.

The End

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25

An Old Heritage

Of the Womenfolk

Introduction

No matter how far a bird may fly, its feet are

sure to touch the ground. This is similar to when a

husband takes a wife, where the happiness of the tree

must be preserved with the wife‟s heart being taken care

of. It is only then the offsprings are well nurtured and

the household prospers.

Thus, this little space will be deemed as

incomplete if this old heritage is not dedicated to all

mothers. Whereas, the branches have numerous

shortcomings, especially when the bird grows its wings

and forgets that its beak might turn blunt. Therefore,

may all mothers accept this little blessed sweetness as a

valuable heritage.

First:

A Prayer which Binds the Never-ending Love

of a Mother

Bismilaahi nurum mubiin -+-

Wasultaanul kariim -+- Wabi‟ainilaahil hakim -

+- fi azwaajii -+- wa baiti hubbaa „umratil

wustaa -+- Lamfishaamalaha -+- Wallaahi

quwwatallaah -+- Wallaahi quwwatallaah -+-

waquwwata baiti hubbaa -+-

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26

Yaa hubbi qalbi -+- farudduu ilaa

„indinafsi -+- bal buyuutis samaai a‟laa -+- lam

yukhlif ardhi abada -+- Salaamun „alaika -+-

wasalaamun „alaa „indi -+- Walhamdu lillaahi

rabbil „aalamiin.

In the name of Allah s.w.t. (the Owner) of the

ultimate brightness. Owner of the noble

authority, and with the wise sight of Allah s.w.t.

onto my husband and my home. This bind will

never break. (So) My love, return to my arms,

whereas the birds in the skies have never

forgotten the ground. May you prosper in My

arms. All praises for God of the worlds.

The Benefits and Blessings

Of a Mother‟s Love

Said the elder.

If a husband goes out of sight, all becomes dead

silent, and the wife‟s sense of longing never

dies. During such a circumstance, greet your

husband warmly with a sweet smile, as this will

lock his heart to his loving family. Amin-amin.

May the blessings of this prayer be shared

together. Wallaahu a‟alam.

…Refer to page:162

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27

A memorable event that marks the agreement of World

Philosophical Forum by Classical Philosopher Prof. Dr. Igor

Kondrashin, President of WPF to collaborate with Hafizul Publications in executing Special Project For The Eyes Of The

World via the distribution of Halawa Al Fathun Nawa book.

This memorable image was photographed during the Fifth Annual Conference of World Philosophical Forum in Athens,

Greece on the 1st of October 2014.

.

Halawa


28

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Halawa


29

The Second Chip

The Covenant

Between God and Iblis

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3

Halawa


30

A Discussion on the

Enticement Power

Of Iblis onto Mankind

Under the Covenant: Irrevocable Power Of

Attorney.

Introduction

This time, the Author takes the courage to create

another story plot about Iblis and God following the

incident of Iblis‟s refusal to honour the existence of

Adam a.s. as the first Qaliph of Allah s.w.t. on earth

with Iblis enticing man. It is life‟s phenomenon which

must be taken with great prudence by man throughout

their lives in this world.

Therefore, for this time, the Author tries to

create a story plot in a novelist style so that the details

recorded in the holy Al Quran can be easily understood

by the future generation with its lessons made

exemplary and practiced in their daily lives.

Owing to this, this piece of writing is vital to

enable the future generation to express the intention of

this piece into five (5) aspects:

One: To provide space for one to understand

themselves and their origins better. It is best to know of

our origins and to where our next destination will be,

and the reason for existing in this world. Such curiosity

to understand our origins and the purpose for being sent

to this world will help open up our minds and enable us

Halawa


31

to function better in our lives. Therefore, for such

purpose, ask yourselves and the answers lie in the story

that follows.

Two: To provide sufficient space for us to

understand Iblis and Satan. This is vital because once

when we are aware of them, we will automatically know

God. Hence, both have contradicting attributes, similar

to the difference of the day and night. Man will then be

nurtured to choose God and to abandon Iblis and Satan,

whilst issues pertaining to them must be given serious

attentiveness.

Three: To provide space for one‟s self to

understand the form of God‟s vision which must be

presented by mankind who serve as Allah s.w.t.‟s

Qaliphs on earth. Such people strive to achieve the level

of: A‟abidin (devotion towards God) as being:

„Ibaadillaahis shaalihiin (Righteous Servant of Allah

s.w.t.‟s). Thus, the tale of Iblis and God is able to

provide a conclusive guidance.

Four: To provide space for one‟s self to

understand the form of tactics and strategies of Iblis and

Satan that entice mankind. Such knowledge is crucial so

that one would be cautious so as to prevent turning into

their targeted victim. Therefore, man must always be on

the look out. Hence, the tale of Iblis and God is able to

expose the insolent behavior of theirs.

Five: To provide space for one‟s self to

understand their religion better – What is religion? Why

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32

is it needed by man? Why was Islam chosen as the

religion that ought to be embraced? From the tale that

will be told in this piece of writing, the future generation

will be able to dig out several matters pertaining to the

religion that have been rarely exposed by the religious

preachers. Among the six (6) include:

(a): This tale exposes the religion‟s ingredient

pertaining to God and His servants‟ dignity, as created

by Allahu„azzawajalla (Surah:7: Al A‟raaf:172) by

entrusting this standing (the level of servitude) onto

mankind upon them accepting the offer (Surah:33: Al

Ahzab:72) which sees man being sent down to earth to

portray the vision of Allahu„azzawajalla on the concept

of: Aamanuu wa‟amilusshaalihat as a race created by

God that is advanced and has the ability to become

further developed in the world, making such as an

investment commodity for the hereafter. (Surah:18: Al

Kahfi:7).

(b): This tale exposes the religion‟s ingredient

pertaining to man‟s role in this world as a venue for

them to live and die (Surah:7: Al „Araaf:25) before

returning to the hereafter. Therefore, there is a need for

man to abide by life‟s regulations (Surah:22: Al

Hajji:67), as stipulated by Allahu„azzawajalla (virtues

of lifestyle). These regulations are known as the

religion‟s virtues being of Add-Diin nature – The

Natural Way of life.

(c): This tale exposes the religion‟s ingredient

during the presentation of life‟s regulations on earth

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33

(religion) that describe methods of implementation

(virtues) though the vision concept of: Aamanuu

wa‟amilusshaalihat. Therefore, man has been provided

with their respective regulations by God beginning from

the era of Adam a.s. (Surah:22: Al Hajji:67). And, for

the final faction of people, Muhammad s.a.w.‟s virtues

are known to be of the best virtues ever for man

(Surah:34: As Sabak:28).

(d): This tale exposes ingredient of man‟s

loyalty pledge towards God, where the pledge alone will

not lead to anywhere, if it wasn‟t tested. (Surah:29: Al

Ankabuut:2). Coincidentally, with Iblis‟s happening, a

yardstick was formed for this purpose, where Iblis and

Satan had been empowered to test man‟s religious

strength. They tested man in matters relating to their

faith and oneness with God, while they continued to lead

man astray from the tasks and responsibilities on earth.

(e): This tale exposes man on their need to

understand the fact that every man is indeed a seedling

for eternity and must return to the hereafter.

Besides, every man is a seedling for Paradise and must

return there as their origin. Man must also understand

the fact that they are the seedlings to meet God.

Therefore, man must always work towards these,

especially when the tale of Iblis and God play in their

minds.

(f): This tale exposes man to issues related to

the concept and philosophy as explained by Allah Ta‟ala

through His holy scriptures. These details play a

Halawa


34

significant role and must be made known by every man

who has embraced the religion.

Owing to these, the future generation is

encouraged to read. May this piece of writing made in a

novelist style bring valuable benefits and any

shorcomings of the Author are very must regretted.

Thank you.

Iblis‟s Enticement Powers Onto Mankind Under the

Covenant of: Irrevocable Power Of Attorney.

The evil attributes of Iblis and its enticement

with Satan to sway away man‟s oneness and belief

(Surah:38: Shaad:82) towards God through shirk and

evil doings (Surah:24: An Nuur:21) has been long

known. Such behaviour complicates man with Allah

s.w.t.‟s oneness (Surah:36:Yaasin: 60-61),

This behavior must be cautioned by man

(Surah:41:Fussilat:36) so that they will not shirk

towards God and that their faith will not be tarnished

with the enticements.

Nevertheless, does the future generation

understand the origin of such enticement power, and on

which authority‟s name is being used by Iblis until their

insolence has become so rampant until God Himself has

no control to stop them (Surah:38: Shaad:79-83).

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35

The attribute of God: The best Protector

(Ahsanul Haafizan – Surah:12:Yusuf:64) has been

challenged as man themselves have accussed God for

not providing sufficient guidance as they do evil,

whereas the power to prevent these lie in the hands of

the God of the worlds.

For this purpose, it is not difficult if the future

generation spends some time to recall the tale of Iblis

when they refused to prostrate before Adam a.s.

(Surah:2: Al Baqarah:34),

Such happening has become a foundation to a

covenant between God and Iblis as God agreed to elect

and empower them with His enticement (Surah:7:Al

A‟araf:15-18) towards mankind and their descendants

throughout their lives, beginning from Adam a.s. until

the Judgement Day. (Surah:7:Al A‟araf:27).

An Adjournment of Wrath Covenant that

fulfills the Demand of Offer, Acceptance of Conditions,

(Subject Matters), Valuable Considerations and date of

Expiry, similar to the: Power Of Attorney was created.

The covenant being: Irrevocable Power of

Attorney can never be nullified by God until its agreed

stipulated period.

This Covenant truly fulfills the legal conditions

in line with the judiciary process acknowledged by any

courts of justice throughout the world.

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36

Chronology

of the Power Of Attorney Event.

Since the earlier times, the relationship between

God and the Angels was extremely close. God was

always praised, glorified and purified by them. This was

a norm of the Angels that was honoured by God in terms

of their loyalty of worshipping Him (Surah:21:Al

Anbiyak:19-21).

However, the relationship soon became

lukewarm when the earth was completed and thus, God

preferred to vary the worshipping method of His

creations from the conventional worshipping as

practiced by the Angels to a newer method on earth

which was rather contemporary based on the new

concept of: Aamanuu wa‟amilusshaalihat (Those who

believe and do good deeds).

This new module of method for life‟s approach

and worshipping is able to develop the earth and its

inhabitants as they unify with God besides believing in

Him.

In order to make this into a reality, Allah Ta‟ala

had offered His vision to His entire creation. All of them

including the Angels rejected, but was accepted by

mankind, although they were only a soul without a

physical body (Surah:33: Al Ahzab:72).

Such acceptance of Allah Ta‟ala‟s concept:

Aamanuu Wa‟amilisshaalihat by man was already

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37

known by Him that man was indeed unjust and ignorant

(Surah:33:Al Ahzab:72) and doubtful.

The news of this development was must

complained and discussed by the Angels. They had

casted their doubts on man‟s ignorance towards

Godliness, honouring God and purifying Him.

They were also doubtful on man‟s unjustness

towards one another and the nature. They also worried

that man would shirk Allah s.w.t. in their lives on earth

although the earth was destined to become developed

with man‟s exclusivity and ability which could never be

done by any other creation.

The news and mutterings of man‟s acceptance

and God‟s consent for man to undertake the

responsibility swelled, especially during the Godly-

Servitude Covenant ceremony between man and God

(Surah:7:Al A‟raaf:172). This ceremony accredited man

to possess a physical body and will be dispatched to

earth to undertake as Allah s.w.t.‟s Qaliphs on earth.

Tension arose upon man‟s appointment as

Qaliphs on earth with God inviting Azazil – Leader of

the Angels who was very close to Him. God expressed

His intention to create man in their physical form to

inhabit earth, in line with the critereon to develop

mankind and earth as a new inhabitation for mankind to

serve God.

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38

During the meeting, Azazil had sternly objected

to God‟s intention. The objection from the Angels was

divided into two, when Azazil and his cohorts refused to

prostrate before Adam a.s. This had caused Azazil to

receive God‟s wrath and was relegated under the

Power Of Attorney for faith and oneness of man towards

God.

Preamble

Power of Attorney

“I disgree.”

“With Your intention.”

“But, I still feel and agree with You that man is

indeed unjust and ignorant in many aspects.”

Said Azazil as objections begin.

“They are ignorant in matters related to

worshipping God. They cannot be like us, like

the Angels who devotedly worship and sing

glorious praises for You.”

“Furthermore, they have never been tested on

their loyalty towards You.” Explained Azazil on

the raised issue.

He added.

“This objection…,”

“Never means that we deny man‟s ability to

develop the earth. And, we are also not

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objecting that the earth is to be a new place for

man to dwell in (Surah:7:Al A‟araf:10).”

“Our objection…,”

“It is only that we doubt towards man‟s

unjustness and ignorance that could tarnish

Your Holiness. You are our God whom we

worship, serve and glorify all this while with a

clean record of our service. (Surah:21:Al

Anbiyaak:19-21).”

“So, what is the use.”

“To create mankind…,”

“With the intention to develop the earth with a

contemporary vision for worshipping. Instead,

Your Godly dignity and purity will be tainted

due to their unjustness.”

“Just believe it, God” Said Azazil.

“Just as you know.”

“They are not only evil towards You (Surah:36:

Yaasin:77), but evil and unjust towards their

own kind. They will kill amongst themselves,

with bloodshed. Flames will flare up in the skies

with jealousy, betrayal and transgression in their

hearts. (Surah:2:Al Baqarah:30).”

“Furthermore.”

“Just believe it, God”

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“They will not understand the meaning of

peace.”

“And they will not understand the meaning of

purity.”

“Instead.”

“Hastiness (Surah:76:Al Insaan:27) and greed in

every aspect (Surah:90: Al Balad:4) will destroy

the universal peace and prosperity.”

“So, isn‟t it sufficient with what already exists?

(Surah:2:Al Baqarah:30). Isn‟t it sufficient with

our worshipping towards You?”

“Isn‟t it sufficient with the purity and glory that

we bestow You? Isn‟t it sufficient with our

tasbih and tahmid that we perform? We are

creations that do not know the meaning of rest,

but to continuously serve You.” Argued Azazil

(Surah:21:Al Anbiyaak:19-21).

“So, based on this logic…..”

“What is…”

“The importance of man being created and

offered with Your trust that will soon be

neglected.”

“In fact, they will cause You numerous

nuisances in matters related to their faith and

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oneness towards You as they are recognized as

Your servants.”

“Therefore…,”

“Just believe it, God.”

“Man is not the best stature created (Surah:98:

Al Bayyinah:6). Instead, they are a creation of

Yours that would easily get drifted away and

changed when their endurance is being tested

(Surah:34:As Sabak:20).”

“Therefore….”

“I advise You to cancel Your intention to create

mankind as it is sufficient with what You

already have with us.” Stressed Azazil.

Answered God.

“Never…, Azazil.”

“Never.”

“I have presented My entrustment.”

(Surah:33:Al Ahzab:72).

“Man is willing to accept the responsibility.”

“The Godly and Servitude Covenant ceremony

has been made (Surah:7:Al A‟raaf;172). And, I

have never broken My promises (Surah:3:Ali

„Imran:9).”

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“Furthermore…,” Added God.

“Why don‟t you accept the trust that is being

offered instead? (Surah:33:Al Ahzab:72).”

“Why have you kept silent and rejected My

offer? This includes you, Azazil and the other

Angels.”

“At that time…,” Said God.

“Thousands of excuses were given. So, why

allow creations that are unjust and ignorant

(mankind) to come forward and courageously

take up the challenge to accept the offer.”

“Whereas at that time…,”

“Man was not eligible to accept the

responsibility.”

“Whereas, they had no physical bodies unlike

yours.”

“They were also not eligible to develop the earth

and to benefit whatever existed on earth. Hence,

it was only those with physical bodies who

could undertake such tasks.”

“You know that I am able to create a physical

body for you, just as I did for mankind.”

“But…,”

“If this were to be the excuse given.”

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“Why is so that during this meeting of ours that

you reject My intention for appointing man as

Qaliphs on earth until you begin questioning my

decorum. Afterall, man is unjust and ignorant.”

“Why…?” Asked God.

Azazil was silent.

“Therefore….,Azazil,”

Said God.

“Leave it to Me.”

“I know better than what you don‟t (Surah:2: Al

Baqarah:30).”

And the meeting ended.

God continued with His intention. Adam a.s.

became the first man created with a physical and

spiritual body. Both aspects are extremely relevant to

function well in portraying life in this world

(Surah:18:Al Kahfi:7) and for the hereafter‟s

development (Surah:59: Al Hasyr:18).

After Adam a.s., Hawa, his wife was then

created. Adam a.s. was provided with knowledge of:

Asmaa ul a‟zam (Surah:2: Baqarah:31), acknowledged

by the Angels (Surah:2:Al Baqarah:32). This knowledge

is the mother of all and is comprehensive for developing

man and the world.

For the sake of honouring Adam a.s.‟ existence,

other creations were soon created as Qaliphs on earth.

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Allah s.w.t. requested all Angels to prostrate before

Adam a.s. (Surah:2:Al Baqarah:34).

Azazil, as he was from the beginning of the

meeting with God remained adamant with his stand. He

refused to prostrate as his views towards mankind

remained unchanged.

“I refuse to prostrate.”

“I stick to the knowledge taught by my God.”

“Man‟s unjustness and ignorance towards God

and the earth will surely occur. Godly values

will not be enhanced due to man. They will

worship God, not because of God, but for being

materialistic.”

“So, why should I prostrate to such evil.”

.

“Whereas, God Himself is aware of their

character and consequences that will befall the

Godly world and cause catastrophes on earth.”

“Therefore…,”

“For the sake of God‟s purity, and that my

creation being better than theirs

(Surah:38:Shaad:76).”

“Should I honour these creations (Adam a.s. and

his descendants) as they are sure to taint God‟s

nobleness. With me standing in silence with

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45

awareness of the evil that is sure to take place in

the world.”

“My answer is NO!”

“As long as Azazil by the name of Azazil and

God being God, man needs no respect”

“This means…,”

“I am not Your adversary, God.”

“And I will never shirk towards You. I only

refuse to honour mankind who is sure to tarnish

Your Godly dignity. Only You I worship all this

while.”

“Just wait…,”

“And you will see.”

“Man will disregard of their actual purpose for

being sent to earth.”

“Man will ignore the trust that they have

accepted.”

“Man will ignore matters related to Godliness.”

“Man will ignore matters pertaining to unity.”

“They will ignore matters that acknowledge

God.”

“In the midst of life‟s hectic lifestyle, man

emphasises more on life‟s matters which make

them ignorant towards Godliness.”

“Take a look, God.”

“The earth‟s development is not due to mankind

worshipping You.”

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“In fact the earth‟s development is mostly due to

the unbelievers of Yours.”

“Whereas those who worship You on earth have

become oblivious to develop themselves and the

earth. In fact, they are overly engrossed in their

daily lives, discussing and seeking for other

things so that paradise could be obtained by

placing God behind and claiming themselves as

those close with God.”

“So…,” said Azazil.

“Should such creation be given the honour and

prostrated before?” Asked Azazil as he made

the situation more tensed.

God‟s Wrath towards Azazil

Upon glancing Azazil‟s reaction and his

cohorts‟ who remained adamant and refused to give in

to God‟s needs. And, God began his wrath.

“Alright…!”

“If that‟s the case,”

“Get out from here (paradise) and belong among

those who receive my wrath

(Surah:38:Shaad:77).”

Chided God.

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47

This caused Azazil to be stunned, as it was

beyond his expectation. In fact, this never occurred

throughout His service rendered towards God of the

worlds.

Azazil was stunned for a moment, as he felt

God‟s wrath far beyond his predictions. However, it was

a fact that he had to accept for it truly happened

although he had good intentions towards God. And, his

views were never to insult God.

As soon as the situation returned calm.

Azazil gently expressed.

“Is this…,”

“To such extent…God”

“Your actions towards me,”

“Whereas we…,”

“Have long built a servant-God relationship.”

“It‟s not for a day or two.”

“In fact, it was from a long time ago.”

“Just because of man is to be made as Qaliphs

on earth and this has severed our relationship.”

“But God.”

“My remarks…,.”

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48

“Are not for myself, but they are for You and as

a servant who has long been guided by You, is it

fair for me to keep silent.”

“Whereas You know better on what will happen

if dealing with man who is unjust and ignorant.

The issue raised is nothing else, but is about

Your dignity that will be tainted and has never

occurred during our time. Even the Angels have

served You well.”

“However….,”

“If that‟s Your decision.”

“It‟s alright.”

“I accept.” Replied Azazil sadly.

“Nevertheless….,”

Stressed Azazil.

“Give us sometime for us to prove to mankind

two (2) issues that we cast doubts upon.”

“The two issues involve man‟s natural

tendencies when created by You.”

“That are.”

“Unjust and Ignorant.”

Both have become their natural tendencies when

created by You, before man has accepted the

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responsibility and as suggested to serve as

Qaliphs on earth.”

“These tendencies are similar to fire and its heat

hidden within a rock which could be ignited at

anytime, just by scratching its surface.”

“They could cause man‟s behavior to tarnish

Your servant-Godly dignity.”

“They are extremely brittle and easily shattered

which makes their attributes more humiliated

that of lifestock (Surah:7: Al A‟raaf:179).”

“They drive man to become Your obvious

adversary and thus are unsuitable with Your

intentions (Surah:36: Yasin:77).”

“But, it‟s alright.”

“God…, At this very moment.”

“You have been angered by me…,”

“Because I refused to prostrate before man.”

“I am labeled as being arrogant.”

“Just because I refused to respect mankind for

tainting Your Godly dignity.”

“But…”

“In the future…,”

“I being your elderly servant, You need to

say…,”

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“The moment You see man as Your trust, they

will betray and become Your adversary

(Surah:36: Yasin:77).” Said Azazil cynically.

“Furthermore…,” Said Azazil

“How about the future …?

“Will You be willing to hear me say on earth.”

“No...,”

“It‟s alright, God. “ Taunted Azazil

“Man is only created from a drop of blood

(Surah:96: Al „Alaq:2) and not from something

noble – in fact from a disrespectful drop of

water (Surah:77: Al Mursalaat:20).”

“So, it will not seem awkward …,”

“If man easily forgets himself and his origins

(Surah:36:Yaasin:77-79) and is willing to

become Your obvious adversary (Surah:16:An

Nahl:4). Even at this moment, You already

know as to what will happen on earth.”

“So…,”

“If that‟s what You really want to change the

worshipping method, and because You yearn to

see the earth being developed because of man.”

“Therefore…,”

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“I seek shelter from a natural tendency that is

extremely obvious.”

Expressed Azazil.

Matters related to Man‟s Ignorance

He added again.

“Believe me, God.”

“Man will remain ignorant and will not do

anything to change (Surah:33:Al Ahzab:72).

This is something that they will never remedy.

In fact, it is easier for man to become and

remain ignorant.”

“Man…,”

“Will remain ignorant.”

“Once they have acquired knowledge, they will

not realize it and will not understand as to why

they have acquired so.” (Surah:13: Ar Ra‟d:16).

“And, their ignorance upon acquiring

knowledge will cause them to act as those

without knowledge (Surah:2: Al Baqarah:44)

and man‟s ignorance towards their knowledge

will cause them to forget its usefulness in their

lives (Surah:6: Al An‟aam:104). In the

meantime, man‟s ignorance towards

understanding the need for them to acquire

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knowledge will cause them to lose life‟s

wisdom (2: Al Baqarah:269)”

“And…,”

“This is a phenomenon that will plague man in

matters related to knowledge as this will cause

them to become ignorant and foolish although

they belong amongst the knowledgeables.”

“Therefore…,”

“This will become a disease of ignorance in the

world of piety, causing man to turn a blind eye

when interpreting opportunities and resources of

furqan (Surah:6:Al An‟aam:104) crucial for

their life‟s development.”

“They will pretend as the knowledgeables but

actually turn a blind eye (Surah:22:Al Hajji:46)

which will cause them to fail when their lives

reach the peak.”

“Consequently…,”

“Are these the mankind intended by You to help

develop man and the earth?”

“If yes…,”

“The answer is disappointment.”

“Man…,”


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53

“When their hearts turn blind and fail to make

use of their mind (Surah:22: Al Hajji:46), man

will soon turn a blind eye in their lives - blind in

understanding the meaning of prosperity and

Godliness.”

“Such blindness will position man to become

the worst of all creations (Surah:98: Al

Bayyinah:6) when they fail to generate the

soundness of their mind and knowledge as

resource of strength in their lives (Surah:22: Al

Hajji:46).”

“So…,” Said Azazil.

“If such man is intended by You to portray the

meaning of prosperity and Godliness being

Qaliphs on earth, the answer is disappointment.”

“Man…,”

“Will remain ignorant.” Stressed Azazil.

“When they are unable to differentiate between

the truth and falsehood (Surah:5:Al

Maidah:100). Hence, they will feel that evil is a

truth that must be accomplished. (Surah:2:Al

Baqarah:11-12).”

“Moreover…,”

“Such ignorance of man‟s own blindness will

cause them to become backward and without the

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54

urge for advancement. And, this could lead to

the earth‟s destruction.” Said Azazil.

“So…,” he said.

“If such man is intended, the answer is indeed

disappointment.”

Azazil added.

“Man…,”


“When man ignores the purpose of being

created and dispatched to earth, (Surah:2: Al

Baqarah:30), they fail to understand the concept

of: Aamanuu wa‟amilus shaalihat. It is a

concept of worshipping at a very high level

which emphasises on mankind, if compared to

the basic form of worshipping practiced by us,

the Angels (Surah:39: Az Zumar:75).”

“In fact, it will be extremely ignorant for

man…” Said Azazil.

“When they have not been explained by their

parents and disregard the Godly-Servitude

Covenant made during the spiritual realm

(Surah:7: Al A‟raaf:172). This covenant which

binds God and His servants by opening

opportunities to those who have shown devotion

towards God (Surah:98: Al Bayyinah:5). This

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55

also gives God the opportunity to prove Himself

as the true God of the worlds. Sadly, man sees

these as a mere child‟s play.”

“For that reason…,”


disappointment.”

“Man…,”


“When they assume themselves to belong

among the foolish (Surah:2: Al Baqarah:13)

when being advised that the wrongdoings of

shirk towards God and to transgress God are

things that will cause man to become losers.

(Surah:4: An Nisaak:119). In reality, man turns

deaf with his eyes blinded whenever advises are

given (Surah:2: Al Baqarah:18).”

“Man…,”


“When man is willing to behave as an ape

(Surah:7:Al A‟raaf:166) in the form of man.

However, he fails to function as a proper person.

Such man will prefer to see the tree‟s branches

and swing from one branch to another without

realizing that the ground of the holy Al Quran is

actually where he steps on.”

“Therefore…,“

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56

“If such man is intended by You to develop the

earth.”

“The answer…,”

“Is that You will be disappointed.”

“Man…,”


“When man is unable to organize and manage

his life, thus being hasty, wanting to achieve

everything easily in a split second (Surah:21: Al

Anbiyaak:37).”

“They ignore the fact that the natural tendency

of their task and God‟s way of working. In fact,

God will also implement such a concept based

on the natural tendency of His creation.”

“Where the success and completeness of His

undertaking will be performed in an organized

and regulated manner (Surah:94: Al Insyiraah:7-

8) without any haste for immediate outcome,

although He has the authority to do so

(Surah:36: Yaasin:82).”

“Hence…”


disappointment.”

“Man…,”


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57

“When man overlooks the concept of: Within

hardship lies easiness and within easiness lies

hardship (Surah:94;Al Insyiraah:5-6).”

“This is an attribute which will kill off the

desire and efforts to become developed when

something is seen as difficult.”

“This attribute will kill off the caution of

easiness that could be transformed into hardship

when man starts to enjoy life.”

“So…”

“If such man is intended by You to develop man

and the earth, the answer is indeed

disappointment.”

“Man…,”


“When man fails to protect their hearts and

makes their ammarah desire as their life‟s core

until this controls (Surah:25: Al Furqan:43) and

conquers their lives (Surah:12:Yusuf:53), as it is

proven that desires lead to destruction

(Surah:23:Al Mukminun:71.)”

“The concept of managing and cleansing the

heart ought to be carried out by the good to

return to God‟s abode and to see Him (Surah:75:

Al Qiyaamah:23) as being at ranks of:

Mutmainnah (Surah:89:Al Fajr:27).”

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“Therefore.”

“If You intend for such man, the answer is

indeed disappointment.”

“Man…,”


“When they ignore the fact that they are the

seedlings of eternity that have been dispatched

to earth temporarily (Surah:2: Al Baqarah:36)

and will have to return to eternity (Surah:28: Al

Qashash:77). These seedlings know their God.”

“These seedlings will be evaluated in terms of

their devotion towards God (Surah:29: Al

Ankabuut:2) through the worshipping concept

of: Aamanuu wa‟amilusshaalihat (Surah:103: Al

„Asri:1-3).”

“Such hope.”

“If You depend on mankind, they are sure to

disappoint You as man will forget everything.

The answer is that You will be thwarted.”

Matters related to Man‟s Unjustness

“One more thing that I must raise before You

…..God.” Urged Azazil.

“It‟s about man‟s unjustness that they will

portray on earth – unjustness by their very own

hands (Surah:30: Ar Rum:41). Man will be

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unjust towards God, their own kind, other

creations and the earth.”

“Man…,”

“Will Demonstrate Unjustness.”

“When they fail to execute their responsibilities

assigned by God (Surah:33:Al Ahzaab:72), they

will soon be lackadaisical: Alastubirabbikum

Qaaluubalaa syahidnaa (Surah:7:Al

„Araaf:172).”

“They will be oblivious to implement unity with

God and transformation of the earth through the

contemporary worshipping concept of:

Aamanuu wa‟amilus shaalihat. (Surah:103:Al

„Asri:1-2).”

“Such unjustness will cause man to ignore God

and thus fail to display the Godly strength in

their lives (Surah:8:Al Anfaal:17). These will

prevent man from being able to make full use of

God.”

“However.”

“Man continues acknowledging God – although

they will not feel of His presence. This will

prevent man from feeling the importance of God

in their lives, and thus discard God. However

man will not be aware of such ignorance that

actually exists within themselves.”

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“Owing to this…,” said Azazil..

“If You have placed such hope onto mankind,

they are sure to disappoint You, as they will

forget everything.”

He stressed again.

“Man…,”


“When the caring nature starts eroding from

their lives (Surah:19: Maryam:96), they will

begin to lose their relationship with their souls

(Surah:49: Al Hujuraat:10). Hence, self

importance, greed and betrayal start to shroud

their lives.”

“So, from this point, animosity and bloodshed

among mankind will start taking place,

especially when authority is mis-used by the

influentials (Surah:18: Al Kahfi:20). Besides,

wealth and favours will be used by the wealthy

to go against the truth (Surah:111: Al Lahab:2)

with their desires turned into their God

(Surah:45: Al Jatsiyah:23) and transgressions

start conquering their lives (Surah:23: Al

Mukminun:71).

“Therefore…,”

“If this is what You hope for from mankind, the

answer is disappointment.”

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Added Azazil once again.

“Man…,”


“When man turns a blind eys and forgets to

acknowledge God being by their side, they will

see favours as something obtainable from their

very own efforts and knowledge (Surah:28: Al

Qashash:78); and not from God (Surah:46: Al

Ahqaf:23). Such attributes will cause man to

transgress God and position them as being

ungrateful (Surah:14: Ibrahim:7).

“But, this goes beyond it.”

“Man will not feel that the rights of others exist

within theirs (Surah:51: Az Zaariyaat:19) and

this will cause them to become misers

(Surah:47: Muhammad:38). This attribute

causes them to use enjoyment solely for

themselves without looking at the surrounding

society. This is when God‟s Almightiness

becomes obvious and needs to be glorified

together.”

“But, if this is the mankind that is being hoped

for, the answer is disappointment.

The Delayed Penalty

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“Owing to these reasons, the penalty onto us

must be delayed,” said Azazil.

“However, this request of ours is never for our

importance, but it is for You and solely Your

importance. It is for the sake of Your dignity

and Godliness.”

“Alright…, I agree.”

Answered God in a short response.

“So, an agreement has been made..” replied

Azazil.

“We seek for Your blessings…”.

“On several matters that we could benefit from

during this deferment of sentence.” said Azazil.

“What is it now…!”

“Just say it.” Replied God.

“One.” Said Azazil.

“Allow me and my cohorts (the Angels) a grace

period until the Judgement Day that we will not

be called to return to Your abode (face death) as

long as man exists on earth (Surah:38:Shaad:79-

83).”

“Two.” Said Azazil.

“Bestow the title Iblis and Satan to any other

creatures who wish to unite with me in

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executing Your assignments. This is an official

name acknowledged by God in the world of

Godliness which symbolizes evil, transgression

and betrayal.”

“It is a title with the rights to receive man‟s

curses and swears.”

“Besides, this title can be used as a base for all

evil doings done by mankind. In fact, man will

never blame You for all the evil that they do

(Surah:3: Ali „Imran:182) but it will be due to

their own doings and oblivion (Surah:4: An

Nisaak:79).”

“This title helps differentiate the type done.”

“Whether it is God‟s doing or my cohorts‟.

Yours will be on Your name (Bismillah) and

mine on my name (A‟uuzubillah).”

“Three.” Said Azazil.

“Give me the power to enable me to prove to

mankind that You were made aware of my

caution during the creation of Adam a.s. which

was indeed true (Surah:2: Al Baqarah:30).”

“Such proof will help explain to all mankind

that they are never the best of all creations

(Surah:98: Al Bayyinah:6). Instead, they are the

creation of God‟s which is of brittleness in their

unity with God and low in their belief and

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Godliness towards You, God of the worlds

(Surah:36: Yasin:77).”

“Four:” Said Azazil.

“Give me the opportunity to acknowledge that

You are the true God and allow me to worship

You forever.”

“This means that I never belonged among those

who shirk towards You. I am only a creation

that ignores Your commands and an unbeliever

towards You. However, I will never belong

amongst Your creations that shirk towards You

or have lost their unity towards You as God of

the worlds.”

“My rejection towards You is only because I

refuse to prostrate before Adam a.s..”

“But I shall never seek for another God besides

You being the true God.”

“In fact, I will receive Your retribution not

because of other reasons, but because of my

refusal to prostrate before mankind whom I

describe as a traitor of Your Godliness.”

“Five.” Said Azazil.

“Give me the authority to lure mankind, where I

have the right to create my strategies to achieve

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my goal successfully, with Your empowerment

assigned to me.”

“And You, must never use Your authority to

obstruct my enticement that I have formed or as

executed either by me or my cohorts.”

“A Godly Authoritative Power (Surah:29:Al

Ankabuut:2) that must be formally assigned to

me so that mankind will understand the tasks

that are carried out by me and my cohorts are

not as something prohibited (Surah:17: Al

Israak:64). But, as a task that has been permitted

by You with its enforcement by Your end – God

of the worlds.”

“Six:” Said Azazil.

“Give me the authority of exemption from being

accused or prosecuted for my wrongdoings or as

an abettor with mankind who has been tricked

into my enticement. Although You and I are

present at the site and witness the wrongdoing

being performed.”

“My cohorts and I are free to notify mankind

that: I seek protection from Your God for

whatever you (mankind) do

(Surah:14:Ibrahim:22): although the work

consists of shirking towards God, evil and

transgression done by mankind are actually

lured by my cohorts and me.”

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“Seven.” Said Azazil.

“I urge to You so that You will inform

(Surah:36:Yaasin:60-62) and introduce my

cohorts and me to mankind that Iblis and Satan

are their obvious adversary.

(Surah:20:Tahaa:117). An adversary that does

not understand the meaning of sympathy and is

not biased when executing its job and

responsibility to entice mankind.”

“This position.”

Said Azazil.

“Is important and must be created to enable

mankind do perform the necessary preparations

to prevent themselves from falling into our trap

which they are sure to experience.”

“Eight.” Said Azazil.

“Upon Your agreement to have our punishment

delayed.”

“It would be better if You empower me as a

Representative of God‟s Authority to lure

mankind under the covenant: Irrevocoble

Power of Attorney and I promise to accomplish

my tasks and authority assigned to the best

record of service towards You as I did even as

before.”

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“This action is deemed crucial so that mankind

will not accuse my cohorts or myself of

backstabbing, being double-headed and

cowardly. In fact, man would also see You as

not being: The Best Protector

(Surah:12:Yusuf:64).”

“Alright,,,, Azazil.”

Said God.

Valuable Consideration

“Nonetheless,”

“Can you let Me know so that man will

understand the Valuable Consideration that

they will receive, apart from the benefits that I

will get should this covenant be made and

approved by Me.”

“Sure…why not.”

“Surely…,”

“As long as man knows that God too will

benefit from this covenant.” Answered Azazil.

“One:‟ Explained Azazil.

Testing the Godly Promise

At the Spiritual Realm

“As an old-time servant who is closest to You, I

am not willing to see Your Godly dignity being

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belittled by mankind, as we both already know

that their natural tendency is indeed unjust and

ignorant (Surah:33: Al Ahzab:72). They may

seem nice from the outside, but extremely awful

in terms of their actual behavior.”

“Man will shirk towards You.”

Man will soon forget You. They are unlike us,

the Angels. Instead, man will turn blind when

seeing God, although they have taken the oath,

pledged and made promises (Surah:7:Al

A‟raaf:172) until there are some amongst them

who are willing to seek for another God and

disassociate You.” (Surah:21:Al Anbiya‟:66).”

“In fact, such matter never occurred during our

time. Instead, it will happen during man‟s time

on earth.”

“So, are You and the Angels – Your older

servants - willing to see such situation. You may

keep silent, but do You think God wants to see

the earth being developed with His dignity at

stake?”

“Owing to this…,”

“Man‟s presence in the Godly realm must be

tested. Man himself will evaluate his own

oneness and faith with my standard of luring

mankind with the help of my cohorts as a

yardstick of their willingness of accepting God‟s

trust” (Surah:29: Al Ankabuut:2).

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“However, man who is sincere need not worry

and is sure to escape from our enticement

(Surah:15:Al Hijr:40). Instead, they will be able

to prove their genuity of their self-worthiness

being the best stature in the eyes of God

(Surah:98: Al Bayyinah:7).

“Two.” Continued Azazil.

Never Disparage

the Uniqueness of God and Faith

“As an old-time servant who is closest to You.”

“I am unwilling to see faith and God‟s

uniqueness be disparaged by mankind who

claim that they are in unity with Allah s.w.t.

besides being faithful to Him. However, it is

obvious that they are void from the inside but

sadly, they will not be aware of this fact,

although they have been worshipping You for a

very long time.”

“Such situation…,”

“Cannot be allowed.”

“Hence, Your vision will not be able to bear

fruits, if matters related to unity and faith are not

tested.”

“Three” Said Azazil.

Evil is Never to be Labelled

on the Name of God

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am unwilling to see evil being done on Your

name. I do not want God to be accused for

causing man to do or participate in evil doings.”

Whereas You are always beside man all the time

no matter where they are (Surah:57: Al

Hadid:4).

“In fact, man will blame all evil doings as: Act

Of God (Surah:2:Al Baqarah:156). Hence, all

happenings in the illusionary world originate

from Your knowledge and authority, and Your

permission (Surah:6: Al An‟aam:59) as man

could escape from their responsibilities and

need not be responsible towards any evil done

by them. All in all, man could flee from being

prosecuted for his wrongdoings.”

“Therefore, this aspect must be given serious

attention so that there will not be sufficient

space for man to deny their wrongdoings and

not to blame God of the worlds instead

(Surah:64: At Taghaabun:11).”

“Therefore, in order to overcome the evil

character of mankind, wouldn‟t it be better if

such evil doings done by man be labeled under

my name, Azazil or under Iblis‟s name being

the Representative of Evil Authority or simply

under the Satan‟s name.”

“These are…,”

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“Names of my cohorts who have received my

mandate.”

“By doing this, Your name being God will

remain pure and will not face any accusations

for doing or causing evil.”

“Four” Added Azazil.


am unwilling to see man undertaking a mission

without bearing Your name: Lillaahi ta‟aala

(Surah:6: Al An‟aam:162).

“Owing to this...,”

“When my mission and enticing process begin,

their direct impact will be activated into two (2)

positions.”

“(i): Mission classified as duty because it is

done on Your name: Bismillah (Surah:1:Al

Fatihah:1).”

“(ii): Mission that is classified as my trade,

where it is done by man, not under Your name.

This will automatically fall under my

jurisdiction and executed under my name:

Na‟uuzubillah (Surah:16: An Nahl:98). You

will benefit from such situation where You will

see man‟s behavior directly: be it by those who

do good or bad towards You; being either a

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servant who is either grateful or as a

transgressor. (Surah:76: Al Insan:1-3).”

“Five.” Said Azazil.


want to state that I will never trust mankind for

undertaking development with good intentions.”

“The call to do good, rectify and transform the

earth will not happen, if it isn‟t for the call for:

Hayya‟alal falah, but the process of doing good

deeds, rectification and transformation will

become more enhanced with the presence of

evil before mankind.”

“The fact is...,”

“The padlocks of houses will not become

sophisticated, if it wasn‟t due to man‟s evil

doings.”

“Catastrophes and calamities are foundations for

man to become advanced, including those

catastrophes caused by their own hands.”

“Whereas at the same time on earth, never place

hope onto those who worship You to bring

advancement to the earth.”

“Man who worship You will not discuss about

the earth‟s development. Instead, their sights

will concentrate towards achieving paradise,

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imagining it as a jamboree for animals. Thus,

mankind‟s centre will be of animal nature

(Hayawaanun naatiq), and not as human nature

(Ahsani taqwiim) as they are willing to live for

thousands of years in eternity, chewing

whatever available for consumption and for

them will be chaste virgin spouses forever

(Surah:2: Al Baqarah:25).”

“They will perform obligatory prayers day and

night for the sake of returning to Your abode,

and to fill their stomachs and live amongst the

chaste virgin spouses. In true fact, they want to

return to Your abode not for Your sake, but to

feed their mouths and live among the virgins,

similar to the natural tendencies of the animals


“This is indeed foolish....,”

“Man who worship You will actually not feel

the need to worship You any longer once

paradise has been achieved, but only issues

related to food and the virgin fairies will matter

most.”

“This….”

“Will prove as a foolish Godly belief that will

occur on earth (Surah:2: Al Baqarah:25).

However, only, we, the Angels never stopped

performing obligatory worshipping towards You

although Paradise is achieved by us eternally

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(Surah:21: Al Anbiyaak:19-20). In other words,

we always glorify God through tasbih and

tahmid besides us being forever enhanced as:

‘Aabidin (Surah:39:Az Zumar:11-12).”

“Six:” Said Azazil.


am not willing to see matters related to man‟s

ignorance and unjustness becoming the cause

for failing Your visión for mankind and the

earth. Hence, the actions and behaviour of

mankind that has not been tested will prove that

their abilities are not obtained through their

sincere willingness, but on their ability of

willingness.”

“Your benefits seem to be very obvious, when

You are presented with the genuinity of Your

servants after being released from the

enticement done by my cohorts and me, as

acknowledged by You as a test for mankind

(Surah:76: Al Insan:1-3).”

“Therefore ….,”

“I would suggest four (4) steps that ought to be

taken by You, being God of the worlds so that

man will not easily accuse my cohorts and me

for enticing them in the form of Your test

towards them without informing them prior to

this (Surah:17:Al Israak:53).”

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“First:..,” Said Azazil

“Declare Me as an adversary.”

“You must inform Adam a,s, and Hawa that I

am their clear adversary (Surah:20:Taaha:117)

and that such enticement adversary will

continuously put into place by my cohorts and

me throughout their lives on earth (Surah:12:

Yusuf:5).”

“This is a kind of adversary which involves the

entire descendants of Adam a.s. and Hawa as

long as Judgement Day does not arrive.”

“Second.” Said Azazil.

“Inform Man on the

Actual Module of Enticement.”

“You must inform Adam a.s. and Hawa and

their descendants on the actual module of

enticement and its process that will be carried

out by my cohorts and me, as we will continue

to prove that man is indeed ignorant and

unjust.”

“This means that I will prove to them that they

are indeed unjust and ignorant and they will

expose their actual selves when being tested and

enticed.”

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“Apart from proving to man that they are not the

best choice to have hopes placed on pertaining

to Godly loyalty. In fact, they belong among the

negligent and reject God, especially when their

hearts have been conquered by my enticement.”

“Third:” Said Azazil.

“Record this Reminder

Into Your Scriptures and Dispatch

A Rasool”

“You must inform Adam a.s., Hawa and their

descendants about the details of the enticement

process module of my cohorts‟ and mine

(Surah:3:Ali „Imran:175)”

“Such reminder must be made and recorded into

Your scriptures (Surah:27: An Naml:77) which

You need to dispatch to mankind (Surah:17: Al

Israak:14-15).”

“For this purpose, You must create and assign

several people among the chosen mankind to

serve as Imam (the Rasools) for mankind in

accordance to specific eras (Surah:32: As

Sajdah:24).”

“So that such reminder will always be with

mankind (Surah:2:Al Baqarah:38) and their

respective leaders so that man could be nurtured

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and guided towards You (Surah:32: As

Sajdah:23).

“Without leaving them to be on their own when

facing my enticement. And, You are prohibitted

from using Your authority of: Ahsanul haafizan

to help them when my enticement test in in

progress.”

“Fourth.” Said Azazil.

“Remind that Mankind is

Inhabitant of Paradise”

“You must inform Adam a.s., Hawa and their

descendants that they are actually Inhabitants

of Paradise. They originate from eternity, then

having been sent to earth temporarily and will

have to return to eternity, where they must strive

to be placed in paradise.”

“Such a reminder is deemed as crucial so that

they will understand the fact that it will not be

simple for them to return to Paradise to enjoy

the blessings and favours that await them there

(Surah:2:Al Baqarah:214). What more to be

able to meet God (Surah:18: Al Kahfi:110) and

to have a glimpse of His face (Surah:75: Al

Qiyaamah:22-23).”

“These are the four (4) steps that need to be

taken to prevent Yourself from being blamed by

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mankind for allowing them to be enticed and to

open up their opportunity for them to make lame

excuses: We had not been warned

(Surah:20:Taaha:117).”

God Agrees to Formulate

Power of Attorney.

Upon listening to Azazil‟s plea, there were

Preamble of Reasonable Factors and Valuable

Consideration for Him, as these took into account man‟s

weaknesses that are doubtful (Forseeable - Loopholes in

eyes of performance) and truth to some extent (Beyond

any shadow of doubt) to Azazil‟s claims about man‟s

weaknesses (Surah:34:As Sabak:20).

Therefore, God readily made His Acceptance

towards the delay of penalty and details of discussion, as

made essential by Azazil.

An Irrevoceble Power

Of Attorney is Created

And, God decreed:

“I hereby agree to delay My penalty imposed

onto you (Surah:38:Shaad:79-83) and this

agreement is gazetted in My scriptures, as they

function as Constitutional Law for man‟s life in

My eyes.”

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“Following this, I hereby express My agreement

to the entire mankind in Paradise (Adam a.s. and

Hawa) and mankind on earth, that this will be

made effective from this moment until the

Judgement Day which will be determined by

Me later. (Surah:38:Shaad:60-62).”

The Formation of Two Parties

In the Godly Realm

God continued with His decree.

“Leave (Iblis and Satan) this Paradise and

execute your assignments as you require in

accordance with the authorities that We have

bestowed upon you. The Irrevocable Power of

Attorney – remains enforced until The

Judgement Day (Surah:38: Shaad:60-62).”

“And…,”

“Beginning from today.”

“Two (2) parties are formed in the Godly realm.

Mine with My associates (God) (Surah:5: Al

Maidah:56) and you (Iblis) with your cohorts

(Surah:58:Al Mujaadalah:19). It all depends on

Adam a.s. and his descendants to pick between

the truth and falsehood (Surah:32: Sajdah:18-

20).”

“Anyone (mankind) who choose to follow you,

accept them (Surah:3: Ali „Imran:175) and

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anyone who is sincere towards Me, will belong

to Me (Surah:23:Al Mukminuun:97-98).

Azazil‟s Briefing

To His Cohorts.

In the meantime.

As soon as being asked to leave the Power of

Attorney gathering, Azazil met up with his cohorts and

made his maiden speech.

Azazil said.

“I have successfully obtained a postponement

from God of the worlds. I have also received

His blessings, permission and at the same time,

being authorized by Him, for me and all of you

to implement (Surah:38:Shaad:60-62).”

“Now…,”

“I am known as.”

“Iblis.”

“Which means”:

“Anaa - Bil -Laisi.

“Meaning…,”

“I am with nothing.”

“It is a title which needs no responsibilities

towards destruction and catastrophes that occur

from the effect and impact of the enticement

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module towards mankind which will be

implemented by us together.”

“This title will then be mentioned by mankind

as: Iblis laknatullah.

“Anaa . Bil . Laisi . La‟natullah. ”

“And, I have been given the authority to tell to

mankind that: I will not be accountable towards

your actions.”

“And, those of you who are willing to serve as

the workforce for enticing mankind under my

leadership will be known as the: Satans.”

“This will mean:…,”

“Syai in min-tiini.”

“Something that originates

from the darkened soil.”

“Each and every concentration of yours when

executing your role must be made entirely on:

At-tiin, which means that mankind, has been

created from darkened soil (att - tiin).”

“In other words….,”

“To entice mankind (at-tiin) until the mission of

the Enticement Module created by us will

reach its goals completely.”

“And, you will be known by mankind as: Ass

Syaitanir rajiim.”

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“This title will find its place as the cursing and

swearing made by mankind to enable them to

classify their actions, whether it is for the sake

of God (Lillaahi ta‟alaa) or satans (Bissyaitanur

rajiim).”

“Therefore…,”

“This is an honour bestowed by God onto us as

we are those assigned to test man in terms of

their authenticity of being mankind.”

“Only our group has been formally given the

mandate by God to prove to Him as per the

Additional Minutes of Acknowledgement of

the behavior of mankind which originally is:

ignorant and unjust, unbelievers and shirk

towards God. Such acknowledgement towards

mankind will be evaluated and observed by

God.”

Proceeding

Ultimate Aims

of Standing Order

“For this purpose, it would be best if an article

on Proceeding ultimate aims of standing

order be produced to facilitate the enticement

process. Everyone of us (Iblis and Satans) must

understand that our target must be achieved in

every mission of our that is carried out.”

“Therefore, for the sake of God and His

dignified Holiness and for the sake of proving

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man‟s falsehood towards God and ignorance for

the sake of man‟s unjustness and ignorance.”

“With effect from this moment, wake up all

enticers of mankind. Perform your tasks for the

sake of our God.”

Module And Ethics of Enticing

Of Iblis and Satans.

“Therefore…,”

“Amonst the tasks that must be executed by all

of you, the Satans are as follows:”

“First.” Said Iblis.

“Create

Ignorance and Unjustness

In Mankind.”

“Create unjustness and ignorance within their

natural tendencies of mankind (Surah:33: Al

Ahzab:72). Both these natural tendencies of

man will lead them towards peforming evil

(Surah:12: Yusuf:53) until this will cause them

to be placed at the beastly level (Surah:95:At

Tin:4-5). In fact, worse than the beasts.”

“This task also involves shutting down of the

function of man‟s heart, sight and hearing

(Surah:7: Al A‟raaf:179) so that this action will

be able to sway man from being able to see God

and His Godliness, apart from weakening man

from developing the earth.”

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“In order to make this a success, man‟s heart

must be altered naturally so that their source of

strength named: mind (akliah - Surah:22: Al

Hajji:46) and bashiirah (the heart‟s sight -

Surah:6: Al An‟aam:104) will not exist in their

hearts.”

“Owing to this the process of killing man‟s

mind and heart‟s sight must be performed,

where we must conquer man‟s heart and give

specific emphasis towards this mission.”

“Second...” Said Iblis.

“Elevate Man‟s

Ignorance.”

“Elevate man‟s ignorance, as this attribute is

able to function as a disease that plagues their

lives. And, man will become backward and

without any dignity in their lives, when they

accept such attribute.”

“Therefore…,”

“Man will only function as a mere follower,

when ignorance conquers. (Surah:2: Al

Baqarah:78). In fact, man will be similar to

being blind when this attribute conquers.

(Surah:13:Ar-Ra‟d:16).”

“Third:” Said Iblis.

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“Elevate Man‟s

Unjustness.”

“Elevate unjustness in mankind, especially

amongst those with authority and wealthy. This

attribute is able to transform man and his stand

similar to the inhumane.”

“Fourth,” Said Iblis.

“Prevent Mankind from

Possessing Godly Strength”

“As all of you are aware, man‟s strength

depends on God‟s strength (Surah:35:Al

Faathir:10). This means that only man is able to

receive such Godliness (Surah:8:Al Anfaal:17).

Such strength will help man to become

advanced, as He encourages man to acquire His

blessed attributes (Surah:3: Ali „Imran:200).”


“Man will acquire knowledge and become

intelligent (Ar raashidu) and clever, when: Al

„Aalimuun of God‟s is acquired by man

(Surah:64: At Taghaabun:18).”

“Man will also possess patience, when: As

Shaabir of God‟s is acquired by them (Surah:3:

Ali „Imran:200).”

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“Furthermore, man will gain a close rapport

with God when they acquire: Al Mukminuun

(Surah:23:Al Mukminuun:1-11) and Att Taqwa

of God‟s.”

“Therefores, such blessings will encourage the

mahmudah traits which function as a barrier

towards mazmumah.”

“Owing to this, it is our task to find ways to

prevent man from acquiring such traits of

God‟s.” Urged Iblis with confidence.

“Fifth:..,” Added Iblis.

Tempt the Djins and Mankind

To be Recruited as Honorable Satans

“For that reason, we need to increase our

membership with the awareness that the

population of man and Djins will increase. They

will expand throughout the earth.”

“Believe me that Adam a.s. and Hawa‟s

inhabitation in paradise is only temporary, based

on two (2) main factors.”

“One:….”

“It has been pre-determined that Adam a.s. and

mankind will be dispatched down to earth.


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“Two..,”

“Adam a.s.‟ ignorance is extremely fresh. Just

leave it to me and I know how to deal with this

youngster. Afterall, Adam a.s. is still ignorant in

life.”

“Perhaps, Adam a.s. is able to differentiate

between food and feaces. But, trust me that

Adam a.s. is extremely ignorant to see the

difference between advice and enticement

(Surah:7:Al „Araaf:21). Whereas, God Himself

had signified to me (Surah:2:Al Baqarah:35)

that He had prohibited the kid from being near

that forbidden tree. It is a sweet ploy of God‟s

which enables me to entice him. In fact, I am the

reason for Adam a.s. and Hawa being asked to

leave paradise and to reside on earth

(Surah:20:Taaha:120).”

“It is on such opportunity, that we must seize

the chance to have an earlier planning by

recruiting honorable Satans amongst the

descendants of Adam a.s.‟ (Surah:41: Al

Fussilat:29).”

“This will be a level of the Satans being

subjected to punishement (Surah:19:

Maryam:68), who will shirk towards God and

neglect themselves as mankind

(Surah:36:Yaasin:77). This level of Satans is

sure to be more diligent than the existing, and

they would even double up their efforts.”

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“And this is our strategy.”

“The sharpest point of an axe.”

“We will be considered as the sharpest point of

an axe where it is diffult to fell a huge tree.

However, it will become easier for the axe to

fell the tree with the aid of the tree‟s own

branches functioning as its handle

(Surah:41:Fussilat:29).”

“This would mean…,”

“It would be a piece of cake for us, the Satans, if

man themselves were to be amongst us

(Surah:114: An Naas:6) to destroy mankind and

humanity. Calamities on land and in the seas

will all be due to man‟s own doings

(Surah:30:Ar Rum:41), as they will see such

evil doings as a good deed (Surah:2: Al

Baqarah:11-12).”

“Sixth:…,” Added Iblis.

Sway Man‟s Sight from

God‟s Scriptures.

“In order to prove our sincerity, I have

requested God to remind man about the

enticement of Iblis and Satans. This is because

as we are all aware, man is easily enticed.”

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“For such purpose, several scriptures of God‟s

will be created through His Messengers amongst

the chosen mankind.”

“Thus…,”

“If man held firmly onto the scriptures, our

mission to entice them will become tough

(Surah:35: Al Faathir:6). However, if they were

to ignore the scriptures (Surah:2:Al

Baqarah:38), our chances to conquer man will

soon become brightened (Surah:43: Az

Zukhruf:36).”

“Therefore, we must take specific steps with an

effective approach so that our mission to

influence man to ignore God‟s scriptures will

become a reality.”

“And…” said Iblis.

“Such approach of ours must be aimed onto

three (3) targeted groups.”

“One…,” explained Iblis.

“Make them ignorant so that they will not have

the desire to look at God‟s scriptures. This

group will become ignorant naturally without

them understanding the definition of being

ignorant, although they themselves actually

are.”

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“Two…,” Iblis continued.

“Turn them ignorant so that they will not have

the desire to turn to the scriptures. Those who

have acquired knowledge can still survive well

without turning to God‟s scriptures for

guidance. This method is aimed at man of high

rankings within the society, mainly the busy

politicians and businessmen, as their luxuries

will make them ignorant towards God‟s

scriptures the moment they become engrossed

the worldly conveniences that they own.

(Surah:41: Fussilat:50).

“Three…,” added Iblis.

“Turn them ignorant until they will not have the

desire to turn to God‟s scriptures. They would

be proud being knowledgeable and are not those

who dislike the scriptures. In fact, they do and

have a high regard towards it.”

“However, they will be of the opinion that the

holy scriptures of God‟s are incomplete and

need other resources to make them more

comprehensive; although His scriptures are

actually complete (Surah:21:Al Anbiyaak:106).

“Owing to this, their sight and heart will

concentrate more onto other resources

(Surah:25: Al Furqan:30) in the context of

knowledge and deeds, as they believe that the

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external resources are at par with God‟s Holy

Scriptures.”

“In the end…,

“Our mission for them to abandon God‟s Holy

Scriptures will become fruitful although they

may feel that they are still dependant on His

scriptures.”

“Seventh…,”said Iblis.

“Divert the Worshipping Concept For

Reaping Materialistic Benefits.”

“Divert man‟s sight and belief from the

Judgement Day mission, as it is a day when the

entire mankind will be resurrected before

returning to their origins, with the reminder that

Adam a.s. and Hawa originated from paradise.

Therefore, their descendants will also return to

their original abode, paradise.”

“However, you must remember.”

“Paradise is not the ultimate goal for man once

being resurrected by God during the Judgement

Day. In fact, even the conveniences in paradise

are also not the goal for man to be resurrected

after death.”

“However…,”

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“Luxuries in paradise that have been envisioned

by God through His Holy Scriptures and that

man will return to paradise are never the

purpose for man to return to His arms.”

“In fact, paradise is nothing else but as a

yardstick which describes God‟s acceptance

(Surah:23: Al Mukminuun:1-11) towards man

who has successfully portrayed himself as a

devout servant of His and therefore, paradise is

the final and eternal destination for man.”

“Whereas…,”

“The actual purpose for resurrecting mankind on

Judgement Day is to enable them to return and

meet God (Surah:84: Al Insyiqaaq:6), besides

having a glimpse of Him (Surah:75: Al

Qiyaamah:22-23) with glowing faces in

paradise (man‟s origin) which portray their

individual (Surah:75:Al Qiyaamah:10-15)

towards God throughout their lives in this world

(Surah:18: Al Kahfi:110).

“Therefore, it is now our (Iblis and Satans) task

to divert the goal of man‟s worshipping on earth

until they will make paradise as their personal

reason for returning to God‟s arms.”

“Hence, for this reason.”

“Matters related to sumptuous food, easy life

(Surah:Al Baqarah:25) and Angels from

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paradise (Surah:55: Ar Rahman:56) must be

widely and continuously made known to

mankind.”

“Until…,”

“Each and every mankind will feel that the

purpose for being resurrected after death is to

solely enjoy the company of the Angels and

paradise. So, they must ignore the values of

worshipping and sincerity of their worship

towards God: Lillaahi rabbil „aalamina.

(Surah:6: Al An‟aam:162-163).”

“Therefore….”

Stressed Iblis.

“This is a major task of ours to create a

pretentious worshipping of mankind towards

God. This challenging task requires the help of

manpower to make it a success. Owing to this,

such task can only be executed by man himself

onto another of their kind.”

“Eighth.”

“The next step.”

Said Iblis.

Taint Man‟s Heart

With Mazmumah

Traits.

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“We must proceed to conquer man‟s heart

through three (3) specific methods.”

“One..,” Said Iblis.

“Conceal the hearts of mankind with

mazmumah traits: with envy, betrayal and

discontentment. These three (3) types of filth

will cause man‟s heart to become diseased


“This disease of the heart will distort man‟s

mind (Surah:22: Al Hajji:46) and eventually

cause man to become “blind” and without a

strong mind, thus portraying foolishness.”

“This disease will erode man‟s ornamental heat

and belief towards God (Surah:49: Al

Hujuraat:7) and will spread and lead to

unjustness – calamities and catastrophes

(Surah:12:Yusuf:53) onto mankind and the earth

(Surah:30: Ar Rum:41) due to their own greed.”

“Two…,” Enlightened Iblis.

“Conceal the hearts of mankind with

mazmumah traits and glorify the Ammarah

desire (Surah:12:Yusuf:53). Afterall, man must

be made ignorant from purifying their hearts.

Therefore, entice them to neglect God

(Surah:5:Al Maidah:91) so that they will reach a

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point where they will be reluctant to even utter

God‟s name.”

“At the same time, you must ensure that man

has the understanding that: It‟s alright if you

do not remember God. The logic behind this is

their mouths will still be fed if when God is not

remembered.” Stressed Iblis, as he smiled at his

audience.

“Yes,,,,,”

“Of course.”

Stressed Iblis, as he complement the smiles of

his audience.

“And..,”

“Why not.”

“This is the true behavior of mankind in the

world. It is only a matter of time for us to make

our enticement a reality.”

“Such behavior is not only practiced by the

lower ranks, but also by their leaders.”

“This means..,”

“The slogan: It‟s alright if you do not

remember God must be glorified throughout

the world as it is our groundwork to turn man

into being ignorant towards God.”

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“This slogan is something that needs no

compulsion, as man himself will give in to our

goal when they neglect their responsibilities

towards God.”

“Three…,”

“Conceal the hearts of mankind from matters

related to oneness and understanding God and

Godliness being the basis of the Godly –

Servitude Covenant in the spiritual realm

(Surah:7: Al A‟raaf:172). This Covenant

positions man as Qaliphs on earth.” (Surah:6:Al

An‟aam:165).”

“And, this role helps implement God‟s vision

for the sake of God and mankind.”

“Man will face and meet God when he owns a

purified heart being: Qalbissalim

(Surah:50:Qaaf:32-33) at the Mutmainnah

desire (Surah:89: Al Fajr:27-30).

“This level of man‟s desire will create man with

comprehensiveness – Insanul kamil, which is a

level acknowledged by God.”

“At this level, man will be recognized by God as

His servant and will be called back to His arms

with complete acceptance and to dwell in

paradise – and a chance to meet God.”

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“Owing to such awareness,”

“Of this issue and that our end knows the source

of succeeding towards achieving this, therefore

the Wasilah Path (Surah:5:Al Maidah:35) must

be tightly sealed.”

“This will mean that our end will never open up

opportunities for man of insanul kamil standing

to possess the desire of: Mutmainnah and to

meet God in His loving arms with a heart that

has achieved the level of: Qabissaliim.” Stressed

Iblis.

“Ninth..,” Said Iblis again.

“Make

Evil and Hardships

As Motive to

Develop Earth.”

“For your information.”

“The world and the earth will not become

developed in a short period of time. This means

that the earth will become developed through

evolution; and not as revolution.”

“This will be the world‟s phenomenon faced by

mankind. Therefore, we must seize

opportunities from it.”

“Moreover….”

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“Man‟s weaknesses to develop the earth have

actually opened up opportunities for us to make

full use of our product: Evil and Hardship as a

weapon to enable us entice man to become evil

yet advanced because of us!”

“We shall entice our little Satans (Djin-mankind

- Surah:41:Fussilat:29) to perform evil and to

participate in evil related activities. At the same

time, we must also entice man to become

disbelievers (infidels) so that they would come

up with solutions to overcome evil and

hardships caused by the trouble makers.”

“For example…,”

“We will create thieves and robbers among our

satanic counterparts. And they will destroy the

padlock, and will create the padlock-maker.”

“Therefore,”

“The padlock…,”

“Is actually advancement.”

“And from where will such development come

from, if it wasn‟t due to our evil enticement.

That is our actual task – the Satans. And, this

truth will be acknowledged by or friends, and

foes.” Said Iblis as the audience grinned.

“Therefore…,”

“It will not be considered as awkward.”

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“If there are hordes of mankind who will yearn

to become Satans, because they will see the

beauty of evil in the form of a good deed.”

(Surah:5: Al Maidah:100).

“Besides…,”

“It is also a task to create difficulty onto good

deeds, as all good deeds-related tasks must be

accompanied with its respective stumbling

blocks among our Satan counterparts

(mankind).”

“With only one intention,”

“The greater the challenge is, the more obstacles

and difficulties that will pursue. Therefore, the

person who does good will be deemed as being

a hero.”

“So, the issue is.”

“Where will the hero originate from, if it wasn‟t

due to our very own evil created by us, the

Satans.”

“Therefore.”

“This can be concluded as we, the Satans are the

cause of encouraging the world‟s development.”

“This is when we will make the pious to quietly

sit down without putting in any efforts

(Surah:53:An Najm:39-40) and we shall

acknowledge these people as the inheritors of

the earth (Surah:21: Al Anbiyaak:105) and

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100

producers of the world‟s development

(Surah:18:Al Kahfi:7) as they will claim: “We

are the highest and there is nothing else higher

than us.”

“At the same time, this will make their eyes

“blind” and distracted from possessing the level

of a true believer that ought to be possessed by

one‟s self (Surah:23:Al Mukminun:1-11).”

“Tenth…,” Continued Iblis.

“Make the World

Into a Playground.”

“As we are aware, the earth being the world is

a venue for man to devote towards God.”

“It will also be the place for man to make

necessary preparations to be eligible to return to

their original dwellings (Surah:59:Al Hasyr:18-

19) and to return to God‟s arms besides being

recognized as God‟s servants who are accepted

whole-heartedly (Surah:89: Al Fajr:28).

“However.”

Stressed Iblis.

“It is our task, as the workforce to entice

mankind to alter the world‟s function from:

Dunyya – A place in Our eyes for man to reside

together with God, into: Dunyaa „ulghruur –

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101

As a playground (Surah:3: Ali „Imran:185) and

to be negligent (Surah:6:Al An‟aam:70).”

“This will mean that…,”

“It is us, who created the world.”

“It will become a place for man to become

negligent towards God and life‟s purpose for

being created by Him.”

“We must nurture their hearts to love the world

without thinking about the hereafter

(Surah:16:An Nahl:107). We must also instill

their souls with hastiness (Surah:75: Al

Qiyaamah:20) as this will make them oblivious

towards making necessary preparations

(Surah:59: Al Hasyr:18-19) to qualify them

return to their origins and into God‟s arms.”

“And…”

“Such ignorance caused by us will prove our

predictions towards man‟s brittleness of stand

which will cause them the ineligibility to

shoulder the secrets of God‟s trust as we had

mentioned earlier.”

“Eleventh…,” Said Iblis.

“Conceal Furqan

From Man‟s Sight.”

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“Another aspect that must be stressed together

by us is the issue of furqan. This issue of secret

actually lies hidden within God‟s creation

(Surah:32: Sajdah:7), where God Himself

cannot use His absolute authority of: Qudrat

and Iradat to present such things as long as he

wishes to be the true God.”

“Any form of item that is to be presented but

man in the form of helping God to display the

hidden from God‟s created resources

(Surah:57:Al Hadid:25) besides bringing back

life from the dead, and vice versa

(Surah:10:Yunus:31).”

“Such hidden items are actually the cause for

man‟s advancement and the earth‟s

development must be closely observed and

monitored by us.”

“Hence, man will become advanced and the

earth developed if the hidden secrets

(Surah:32:Sajdah:17) within God‟s creations are

explored and presented by man (Surah:18:Al

Kahfi:7).”

“In the meantime, man will build a closer

rapport with God and will thus understand the

meaning of God and His Godliness, when Khafi

Chantings exist in their hearts (Surah:7:Al

A‟raaf:205) and it is from that point of time

when man will be able to see God‟s strength

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(Surah:3:Ali „Imran:191). Besides, they will be

able to enjoy favours from remembering God,

by glorifying God more intensely.”

“However, we will still enjoy the benefits from

the new worshipping concept of:

„Amilusshaalihaat that is being introduced by

God for man‟s deeds that fulfill His mission

(Surah:57:Al Hadid:25)”

“Twelfth…,” Iblis said.

Cause Animosity

That Helps Foil the

Rasoolhood.

“In the meantime, we must realize that

ignorance and unjustness of mankind that are

difficult to be changed will become the purpose

for God of the worlds to create His scriptures as

their life‟s guidance. (Surah:2:Al Baqarah:2).”

“Therefore, such issue must be raised by God of

the worlds Himself, as man is indeed forgetful

towards their past (Surah:36:Yaasin:77). They

easily ignore God‟s purpose and vision that they

have been entrusted with.”

“What more when we function to test man‟s

genuinity of servitude.”

“Where…,”

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104

“God had openly acknowledged that animosity

will exist within mankind (Surah:2:Al

Baqarah:36). He also acknowledged that man is

easily blinded when making assumptions on his

own, and tend to get distracted (Surah:5: Al

Maidah:100) in their ignorance and thus deny it.

However, the good is turned into a mockery.”

“Looking back at this phenomenon of man‟s

behavior, God has no other choice but to

provide them with His Holy Scriptures so that

its guidance and rays of truth will be seen by

man should they get distracted and swayed

away in the midst of their daily undertakings of

the world (Surah:2: Al Baqarah:38)”

“Therefore, for this reason.

“God had to select and assign several people

amongst mankind to become leaders of man‟s

guidance. They will function as imams for the

entire mankind, and this group of people is

named by God as: Prophet (Nabi) and Rasool

of His.”

“Prophet means Naba‟ – man who has been

equipped with the necessary knowledge

personally taught and guided by God.

(Surah:96: Al „Alaq:5). Hence, man will be

taught by their own God.”

“Meanwhile…,”

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105

“Rasool means the recipient of God‟s

commandment and guidance through God‟s

divine revelation which is then recorded into

His Scriptures written in an organized manner

(Surah:52:At Tur:2-3) to be disseminated by the

Rasools for the usage of mankind.”

“There is an importance for us here, and we

must act upon this by preventing and making

things difficult for mankind so that there will be

a delay in disseminating such truth and this will

see God‟s vision through mankind as being

obstructed.”

“Hence…,”

“To make this plan a success, once again, the

role of the honourable Satans among our

associates, that mankind must be assigned to

function as silent foes to hinder the Rasools‟

accomplishment.”

“And we shall appoint an honourable Satan

amongst man who is close to the Rasools

(Surah:111:Al Lahab:1-3) to become a major

stumbling block to their activities.”

“Thirteenth…” Stressed Iblis.

Manipulate The Final of Mankind

Upon the Death of Nabiyyiin.

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106

“Bear in mind that the process to remember God

through His Holy Scriptures that are sent down

through His Rasools for mankind will continue

to take place until its progression has

completely ended (Surah:6: Al An‟aam:115)

until life‟s concept being: Mustafaa lakumuddin

(Surah:2: Al Baqarah:132) is made complete in

His Scriptures (Surah:5: Al Maidah:3).”

“It is at that moment when the Prophethood era

ends which sees the death of the final Prophet

(Muhammad s.a.w.) described by God as an

icon for generating blessings for the entire

universe.”

“This means.”

“Soon after the end of the Prophethood and

Rasoolhood eras, man on earth will lose faith

and their guardians amongst them (Surah:32:

Sajdah:23-24).

“They will no longer have the opportunity to

obtain the blessings of knowledge and direct

information from the Rasools except that they

will be able to continue their lives based on the

scriptures left behind by their Rasools.”

“Such position will position man in an empty

leadership that will open up great opportunities

for us to lure mankind toward achieving our

goals until the Judgement Day.”

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107

“So, for this purpose.”

“We shall create man‟s position in terms of

Godliness on earth similar to the bubbles that

are seen at the seashore and in the middle of the

ocean. These bubbles seem to belong to the

ocean but cannot even form a grasp of salt.”


Said Iblis.

“The description of the bubbles in the ocean

may seem plenty but its Godly strength will

diminish and soon get drifted away with the

existence of the tidal waves.”

“Nevertheless, we must react to at least nine (9)

matters:…,”

Iblis added.

“The Nine Approach Methods

That Manipulate the People”

“One..,” Iblis said.

“Manipulate the people through projects and

activities.”

“Produce as many Satans among mankind as

possible without them realizing this (Surah:114:

An Naas:5-6). One group of Satans which

comprise of Djins and mankind

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(Surah:41:Fussilat:29) which can be classified

into five (5) other groups.”

“That is…,”

“The first group: Those who shirk towards

God (Surah:2:Al Baqarah:8). The second:

Those who love and get swayed away in worldy

matters (Surah:76: Al Insan:27). The third

group: Those who embrace the Rasool‟s

teachings but engage in evil doings

(Surah:38:Shaad:28). The fourth: Those who

are based on the Rasool‟s teachings (religion)

but neglect them (Surah:5: Al Maidah:61). The

fifth group: Those (supposedly) who hold

firmly onto the Rasool‟s teachings (religion) but

abandon the Holy Scriptures (kitaabullah)

(Surah:25:Al Furqan:30).”

“Two..,” Continued Iblis.


activities.”

“This is when we must take necessary steps to

influence mankind to forget matters related to

Godliness until they declare themselves

worshipping God, but in actual sence, they do

not.”

“Three:..,”


activities.”

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109

“Where we will form our cohorts amongst them

which will make them accuse one another.”

“Separate them based on their different

understandings and beliefs. Instead, strengthen

them with strong words which will acknowledge

them as being correct and are rightful to conquer

the society. Instead, the other groups will be

deemed as being unworthy and against the

truth.”

“Four…,”

Emphasized Iblis again.


activities.”

“Produce the religious (Surah:9: At Taubah:31)

so that whatever uttered by them will be given

serious attention by the society, as they will

assume the claims as God‟s command. And, the

society will face punishment and loathing

should their words be ignored (Surah:18: Al

Kahfi:30).”

“Five..,” Said Iblis once again.


activities.”

“Produce mankind that love designing things

supposedly based on the Rasool‟s practices

(Surah:7: Al A‟raaf:203) seemingly mentioned

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110

during its initial stages, but abandoned later

(Surah:20: Taahaa:88).”

“Encourage mankind to use things other than

the Scriptures – assumingly being of the same

value (Surah:3: Ali „Imran:79). And, encourage

man to create contradicting issues (Khilaf) in the

form of conclusion that needs to be evaluated –

being at par with the Scriptures.”

“Six…,” Added Iblis.


activities.”

“Lure mankind towards being ignorant for

making use of God (Surah:2: Al Baqarah:186)

and their unwillingness to be used by God in

return (Surah:47:Muhammad:7). Make them

forget that God is actually a place they can place

their hopes on (Surah:94: Al Insyirah:8) and

convince them that God is never a place where

they can depend on (Surah:2:Al Baqarah:214).”

“Entice mankind from devoting towards God as

servants who always remember Him.

(Surah:41: Fussilat:29) and from making them

belong among those creations of God‟s who can

present furqan that can develop mankind and

earth (Surah:6: Al An‟aam:104) as they portray

their unwillingness to be used by God for

making His vision into a reality (Surah:57: Al

Hadid:25),”

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111

“Seven…,” Stressed Iblis.


activities.”

“Exaggerate even the smallest thing so that its

major issues will not receive any consideration

by mankind. In fact, they will see those issues as

being minute and without any importance.”

“You must also manipulate the terminology of

fearing God and to get closer to Him, until our

manipulation will seem Godly.”

“Fearing something will then become similar to

fearing God; and loyalty and sincerity towards

things will become similar to being loyal and

sincere towards God (Surah:2: Al

Baqarah:165).”

“Therefore..,.”

“We must do whatever we can so that man will

be lured and feel that whatever we have lured

actually reflects their fear of God and being

close to Him.”

“Eight…,” Said Iblis again.


activities.”

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112

“This will lead to having mankind being

aesthetic who practice a simple life and

renounces luxuries and wordly pleasures by

only concentrating on the hereafter and ignoring

the world. These are the people who try to

become Angels: worshipping as the Angels

(Surah:21: Al Anbiyaak:19-20) night and day,

engrossed in their own world without

concerning matters of the world and life‟s

(Surah:28: Al Qashash:77).”

“Make their eyes and hearts to insult the world

and at the same time glorify the Godly world

which will cause them to forget themselves and

their responsibility towards the new concept of

worshipping: Aamanuu wa‟amilusshaalihat as

introduced by God which must be accomplished

by mankind.”

“And finally.”

“To…,”

“Nine…”

Urged Iblis to his cohorts.


activities.”

“Produce mankind who worship God and

embrace religion by wanting to see the success

of other people, then making use of them

whereas the person himself is willing to live in

backwardness.”

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113

“Besides…,”

“Form and instill in them the feeling of pride

using the success of another person‟s without

any embarrassment and of no use to present

furqan on their own. Instead, such people will

feel as if they have become advanced when

using the success of the others.”

“Owing to these…” said Iblis.

“With the implementation of the nine (9)

plannings as I mentioned earlier, I am confident

that our plans will reap outstanding success

when the new concept of worshipping is

introduced. This is because mankind is indeed

engrossed in their own negligence.”

Ending the Talk

“This is it…,”

“My brothers and sisters.” said Iblis.

“I have managed to enlighten a little on the

Initial Plan for the time being. This plan will

lead us to our success as Enticers to man‟s

ignorance. As promised, we will never be

negligent towards excuting our tasks so that our

mission and stand will be proven that man can

never be depended upon to glorify our God

whom we have been honouring all this while.”

“Long live God.”

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114



“May He not be destroyed by mankind.”

Screamed Iblis enthusiastically as he ended his

maiden speech. And, the ceremony adjourned.

God‟s Initial Reaction

In the meantime, the news of Iblis‟s maiden

speech with his cohorts did not get any reaction from

God of the worlds.

He only waited to clearly see. As He was

confident that Adam a.s. and Hawa and their

descendants will not be lured by Iblis and his cohort‟s

enticement. Therefore, God had briefed Adam a.s. on

who Iblis was and never to get close to Iblis or his

cohorts. (Surah:20: Taaha:117).

The Situation is Changed

In contrast, the situation changed. Iblis and his

cohorts begin their mission to entice mankind, making

Adam a.s. and Hawa as their first victims. Iblis first tried

befriending Adam a.s., and convinced him as if he was

innocent. He expressed his undying love for God, Adam

a.s. and his wife.

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115

Adam a.s. Is Tricked

Iblis showed his sympathy and love towards

Adam a.s. and his wife because the couple will soon be

sent to earth and forced to abandon their comforts in

paradise.”

“Adam a.s....,”

“Do the both of you prefer residing here in

paradise? Asked Iblis as he began his mission.

“Yes…, But why?

Answered Adam a.s. briefly.

“Nothing.“

“I was just curious.”

Replied Iblis casually, as he walked with Adam

a.s., inviting him to observe the beauty of

paradise.

“Actually, there‟s nothing.”

“I only feel sorry for the both of you.

Furthermore, I cannot comprehend as to why the

both of you must be sent down to earth, and

abandon all the comforts here, and to reside in a

place with hardships.”

“The world and earth are not places with

easiness, unlike here in heaven.”

“Here,.., Adam a.s..”

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116

“As you can see.”

“Whatever asked for will be granted.”

“It is tough in the world.”

“Leave other things alone…, you have to look

for your own food and drinks.”

“To me…,”

“If this troubles the both of you, it‟s alright.

Moreoever, it really does not make any sense.”

“But…, this is different.”

“It will be difficult until your future generations.

And, it is not for a day or two.”

“It‟s really long...”

“Moreoever, we are unsure as to when the

Judgement Day will be.”

“So.., Adam a.s..”

“Didn‟t the both of you ever think of this

issue?”

Explaine Iblis and this stunned Adam a.s. since

this issue never crossed his mind, ever.

“If that‟s the case…,”

“Then, how?

Adam a.s. asked, as he looked towards Iblis.

He said.

“Actually, I…,”

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117

“Have no other choice but to accept this

assignment.”

“So, I have to accept it.”

Adam a.s. sighed as he turned towards Hawa

who was standing beside him. She nodded in agreement.

“Aaaaaaah…,”

“Why must you accept?”

Iblis questioned in full spirit.

“There‟s always a way.” Said Iblis.

“Don‟t you know?”

Asked Iblis.

“God had prohibited you from going near that

tree because He knows that you will produce

offsprings when you eat that fruit.”

“Whereas, God wants you to multiply and live

on earth. So, I feel that if you were to have your

offsprings here in paradise, God will not send

the both of you to the worlds. And you may

remain in paradise forever.”

“Believe me…,”

“There‟s logic behind what I just said. Afterall,

you know that I have no importance in this

matter… It‟s just that I want to remind you that

I have long known and been with God.”

“So…”

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118

“I have advised you.”

“And I leave it to you.

(Surah:7:Al A‟raaf:21)”

Iblis‟s sweet words truly entered the heads of

Adam a.s. and Hawa‟s. Their hearts began to bond with

Iblis‟s suggestion (Surah:20:Taaha:120). Anyhow, the

view came fom the Angel closest to God before Adam

a.s. was created. So, without thinking twice, Adam a.s.

and Hawa approached the tree forbidden by God.

As soon as they arrived at the tree‟s location,

Adam a.s. asked Iblis.

“What is to be done.”

“Sir,”

And Iblis replied.

“Take the fruit…”

“And eat it.”

Adam a.s. and Hawa then plucked the fruit and

put it into their mouths. And soon, they started eating it.

(Surah:20:Taaha:121). Immediately, they began to feel

sensuality and exposed their private parts to engage in a

sexual intercourse. (Surah:7: Al A‟raaf:22),

This was an ultimate prohibition for the two in

paradise before being sent to earth. However, it was an

unrestrained act committed by both of them.

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119

Therefore, it was from that moment when Adam

a.s. and Hawa received God‟s wrath (Surah:36:

Yaasin:60-62) while Iblis stood aside and smiled

(Surah:34:As Sabak:20) as Iblis‟s first test succeeded to

prove that man is extremely brittle when being tested,

apart from being ignorant and unjust (Surah:34: As

Sabak:20).

Following this, Adam a.s. pleaded for God‟s

forgiveness (Surah:7: Al „Araaf:23). He was ignorant

towards God‟s reminder (Surah:20:Tahaa:117) and soon

received God‟s retribution to leave paradise and to be

immediately sent to earth (Surah:20: Taaha:123-124).

However, before Adam a.s. and Hawa were sent

down to earth, God seized the opportunity to teach and

enlightened them (Surah:2: Al Baqarah:37) with the

purpose of them (mankind) being created and why there

is a need for them to dwell on earth to form

inhabitation in this world (Surah:2: Al Baqarah:36).

The solemn ceremony was witnessed by the

souls of mankind and Angels that were loyal to God.

God said.

Policy Review

Of Mankind Sent to Earth.

“Here.”

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120

“I need to re-evaluate all of you, mainly to you,

Adam a.s. and Hawa on the eight (8) aspects

related to My significance and the reason why

the both of you are to start life on earth.”

“This policy review has been concealed from

the eyes and knowledge of Iblis and his

cohorts. This policy review of Ours will show

you on your importance on earth which is

deemed higher that any other creation. We have

never bestowed such position to any other

creation, except for mankind.” Explained God

as He began His review for the sake of

reminding mankind.

First: Creating

The Level of araf „Ibaadillah

And, He said.

“Iblis has turned a blind eye onto the importance

of: „Ibaadillah (Allah s.w.t.‟s servants) that

must be created for My sake being your God,

and for your important services towards Me

being God of the worlds.”

“Iblis has turned a blind eye onto seeing the

greatness of: „Abdillah (Allah s.w.t.‟s servants)

in Our eyes. This is a status and level of God‟s

Almightiness that has never been bestowed onto

any other creation of Ours in the Godly illusory

abode.”

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“This status created through the Responsibility

Acceptance offer (Surah:33: Al Ahzab:72) is

not a despicable offer, Instead, it is a specific

offer made by Me and accepted by mankind

after the entire creations including that so-called

wise one (Iblis) had turn down such offer to be

bestowed with the greatness of My Godliness,

which carries the title: ‟Ibaadillah (God‟s

servants).” God stressed as this stunned the

audience.

“But why...”

“Are all of you stunned?”

“Do you think that the Angels that prostrate and

sing glorious praises day and night are deemed

as Allah s.w.t.‟s Servants? “

“The answer is…,”

“No”

“They are not because the status of a servant is

insufficient by only singing glorious praises.

Instead, God‟s servants go beyond: Aamanuu

which must be accompanied with:

„Amilusshaalihat.”

“A newer concept of worshipping

(„Amilusshaalihat) will be combined with the

older method of (Aamanuu) introduced by Me

for mankind for being offered with such

responsibility. Man will then attain the status of

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being a devout servant of Mine (Surah:29:Al

Ankabuut:9).

“Therefore.”

“This fact has blinded Iblis when seeing the

purpose of Adam a.s. and mankind being

created; for the purpose of dignifying My Godly

virtues as King of the Kings of My creations.”

“That is the reason for Me to say…”

“It‟s better to choose a foolish creature that can

be taught rather than taking an intelligent

creature that cannot be re-educated.”

Second: The Earth as Venue

To Create Ibaadillah

“For your information.”

“One of the planets in the vast universe of Ours

has been prepared by us and this planet is

named as: Earth (Surah:32: Sajdah:7). This

planet has been specially created by Us for

inhabitation for Our creations who have the

ability to change themselves to deserve Our

highest title ever bestowed, known as:

„Ibaadillah.”

“Therefore…”

“The status of: „Ibaadillah is of the highest in

Our eyes and will never be bestowed by Us,

except for those creations of Ours who are

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willing to accept such offers (Surah:33: Al

Ahzab:72) and to acknowledge Us as God by

pledging themselves to attain the position of

being Our servants (Surah:7:Al A‟raaf:172) who

are willing to occupy the earth and perfoming

the new concept of worship: Aamanuu

wa‟amilusshaalihat shouldering their tasks and

responsibilities as Allah s.w.t.‟s Qaliphs on

earth. (Surah:6: Al An„aam:165).”

“This will mean...”

God continued explaining.

“The term: „Ibaadillah and: Al-Ardhi can never

be separated. While: „Ibaadillah can only be

formed on earth by mankind throughout their

lives before being called to return to Our arms.”

“Therefore, this means,”

“Paradise…,”

“On the other hand, Hell, will never be a place

for: „ibaadillah (89: Al Fajr:29). That is why

the Angels are comfortable living in paradise

since before but have not been acknowledged by

Us as: „ibaadillah, except for them attaining the

level of: Ruhul Qudus (Surah:2:Al

Baqarah:87); although they worship and sing

glorious praises for Us day and night (Surah:21:

Al Anbiyaak:19-20).”

“So,”

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“This is man‟s advantage that can be sought and

explored by them when such opportunities exist

upon their willingness of accepting such

responsibility of Ours.”

“In addition…,”

“The fact blinded Iblis in seeing the purpose of

Adam a.s. and mankind being created and sent

to earth. This fact also blinded Adam a.s. and

Hawa with the ignorance of Iblis‟s advise of

seeing Our vision.” God stressed which caused

Adam a.s. and Hawa to bow down in

embarrassment and sorrow.

“Owing to this...”

God said.

“Man should seize the opportunities given

besides feeling fortunate for being sent to earth

because the height of of status: „Ibaadillah can

only exist there for man to outline and explore.”

“Yet.”

God said.

“Iblis‟s predictions are indeed true (Surah:34:

As Sabak:20) that man, descendants of Adam

a.s.‟, will overlook on the opportunities that are

being bestowed. And, they will not take these

seriously, as they will be engrossed with other

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matters and feel that their status of: „Ibaadillah

is owned by them automatically.”

“However, man understands that each and every

person on earth will function as God‟s servant

because man himself is not God. So, they will

automatically be known as „servants‟ of God

without ever thinking that this status is actually

bestowed by God as a person who has

successfully deserved to be known as:

‘Ibaadillah.

“This is a mistake in man‟s understanding

which is extremely difficult to be rectified,

especially when Iblis and his cohorts entice man

on such view.”

“Owing to this…” God urged.

“Be cautious,”

“May the opportunity given not be in vain.”

Third: Developing

The Earth

“For your information, the earth has been

specifically been created by Us as a place for

discovering Our secret treasures

(Surah:32:Sajdah:17) that exist (Surah:6: Al

An‟aam:104).”

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“Such exploration of the earth‟s secrets expose

the sophistication of Our authority

(Surah:10:Yunus:101) in the form of „light

above light‟ of Our creations on earth

(Surah:32: Sajdah:17).”

“This secret exploration has double

connotations, where: when explorations are

being made, man will be able to see Me in a

secret manner and will thus remember Me

also in a secret manner (Surah:3: Ali

„Imran:191). At the same time, they will see the

benefits of living on earth (Surah:6: Al

An‟aam:104) as life which moves towards

advancement and prosperity.”

“Such an exploration task cannot be performed

unless this is done through transformation

(discovering of resources) which is able to

present its secrets (furqan) in the form of their

task being: „Amilusshaalihaat (Surah:57: Al

Hadid:25). This is a new form of worship

deemed as valuable in Our eyes which is able to

create believers who inherit the world.”

(Surah:21:Al-Anbiyaak:105).”

“Through this method, the world will become

developed and Our secrets that have never been

explored before this will be made known to

man. These will only become a reality once man

is created and sent to earth.”

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“And…,”

“Be reminded that Our secrets cannot be

presented through the basic form of worshipping

(Aamanuu) as practiced by the Angels.”

“This is similar to a piece of furniture, where the

secrets in a piece of log on earth cannot be

unlocked with merely chanting and singing

glorious praises!”

“The height of Godly oneness which utters

God‟s name day and night will not be able to

present life‟s fiscal development; although this

is beneficial for man‟s heart and soul. On the

other hand, the heart‟s purity and the height of

oneness without life‟s material advancement

will only cause disgrace to man‟s life.”

“Therefore…,”

“For the sake of such position, man is required

to be sent and inhabit earth so that thay can

serve Us, helping Us to present the unseen.

(Surah:57: Al Hadid:25).”

“This form of worship will not be seen by Iblis

and at the same time, will never be performed

by the Angels; but this is something really

required by Us, God of the worlds for the

dignity of Our Godliness.”

“So.”

“Man‟s ignorance and negligence on earth

towards seeing their role and responsibilities to

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develop themselves and the earth will position

them as being backward, in line with Iblis‟s

prediction of mankind.”

“Therefore, be cautious.”

Fourth: Presenting

The Initiator of Prosperity

He added.

“Make it known, that the new concept of the

worshipping: Aamanuu wa‟amilus shaalihat is

a concept which generates blessings and

prosperity for the world and hereafter (Surah:19:

Maryam:15) to those sincere in their lives.”

“This generates blessings and prosperity to

those who understand the purpose of their lives,

why they have been created and understand the

fact that they will return to Our arms someday.”

“Also make it known that blessings and

prosperity will exist within a person when he

implements the basic form of obligatory

worshipping: Aamanuu.”

“This will mean …,”

“They believe and are in unity with God by

implementing whatever being told and at the

same time, they stay away from what is being

prohibited and their hearts are pure: Qalbissalim

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based on Allah s.w.t.‟s Holy Scriptures that are

sent down through Our Rasools.”

“The same goes…”

“Blessings and prosperity will exist within a

person and his society when the concept of:

„Amilusshaalihaat is implemented and explored

by man on earth.”

“Challenges of such worshipping of two (2)

concepts all this while has never existed in the

world of the Angels and other creations, except

for mankind‟s world on earth.”

“In fact…,”

“The status of: As shaalihiin as appears in

maqam: „ibaadiyas shaalihiin (My devout

servant) can never be possessed by the Angels

in their worshipping.”

“The position of Oneness of God and devoting

towards Him besides implementing whatever

requested by Him and staying away from what

has been prohibited cannot be classified as:

‟Amilus shaalihat, but a task which deserves to

be classified as a basic form of worshipping,

being: Aamanuu.”

“This beauty in worshipping can never be

grasped by the Angels or the other creations of

Allah s.w.t.‟s, but for man who have been

created and sent to earth.”

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“So, this is it..,”

“Actually, Iblis‟s ignorance and his blindness on

its own has emerged to go against the sanity of

Our vision.”

“Ignorance of Iblis which feels that by

implementing virtues from worshipping

through singing glorious praises is sufficient

to be made in a way of life and any

presentation for newer approach that seems

contradictory with the existing method will be

considered as being diverted from the Angel‟s

behaviour and is deemed as going astray.”

“However…,”

“Such rigidity has led Iblis to bravely say: Isn‟t

it sufficient with the virtues of our life and

method of worshipping (glorifying God)

whereas the new method presented by You will

bring destruction and d contradiction with the

existing virtues.” (Surah:2: Al Baqarah:30).”

“This rigid dilemma of approach and behavior

cannot see expansion. Instead, it is more of a

stumbling block towards modernization.”

Fifth: Creating

A Heart and Sound Mind

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“For the purpose of creating blessings and

prosperity for the world and the hereafter that

will be generated by mankind, two (2) important

aspects, i.e. the heart and mind must be created

by Us within each and every man. This is

because without having them, the task of:

Aaamanuu wa‟amilus shaalihat (Surah:29: Al

Ankabuut:9) will be impossible to be

implemented by them.”

“This proves the importance of the heart and

mind in portraying the worshipping concept of:

Aamanuu and:‟Amilusshaalihaat.”

“Furthermore…,”

“Only man with a good behavior will be able to

have faith and be in unity with God; besides

being able to evaluate the truth and falsehood.”

“Therefore,”

“Only such man is able to acquire knowledge to

enable them seek and explore the secrets of

creations (Surah:29: Al Ankabuut:43) apart

from utilizing the benefits of furqan that are

discovered (Surah:6: Al An‟aam:104).”

“Owing to this,”

“Be reminded that only the heart is able to

create a sound mind, and it is only the mind

that can be created by a pure heart. However,

a pure heart must at least attain the desire of:

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Mutmaninah which will be invited by Us to be

bestowed with Our highest honour of:

„ibaadillah (Surah:89:Al Fajr:27-30).”

“Besides that, those with Mutmainnah attributes

and those who have successfully transformed

the earth will be bestowed the honour of:

„Ibaadiyasshaalihiin (My righteous servant -

(Surah:29: Al Ankabuut:9).”

“The ignorance and blindness of Iblis‟s lie in

this aspect.”

“This is due to the fact that himself and the

Angels have never had the opportunity to attain

this position. This is an honouor of Ours which

has never existed or presented, except for

mankind who dwell the earth.” Stressed the God

of the worlds.

Once again, He stressed.

“However,”

“There are many amongst the mankind on earth

who will be negligent to create a sound mind

from their hearts. Instead, they would prefer to

use their thoughts derived from their heads

which shine towards what they claim as the

truth.”

“But, in actual fact, man remains blind and does

not have the opportunity to see the truth at its

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highest level outside his ability to think. This

ability is indeed limited in terms of presenting

the truth, especially when facing new matters

that have never existed at the existing empirical

literature.”

“As its consequence, there are numerous

distortions of targets which has positioned man

to be in the world of Mirage of perceptions

which sees man to become righteous in

deviation with the market stand becoming a

foundation for tasks disputed towards its

righteous facts.”

“At the same time, you must also remember that

it is not wrong; in fact it is encouraged for man

to use his thinking power in his life, if whatever

being thought and discussed is based on

comparison.”

“This means that any problems that arise or

rectifying something using its solution from

making comparisons, such thoughts can be used

to create good deeds by increasing its values in

the form of comparison.”

“Nevertheless.”

“For anything new that is yet to be compared,

never use your thoughts to determine its truth or

to present its furqan. However, the mind must

be used in a proper way so that its truth and

furqan could be questioned by the people.”

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“This is because every truth presented nust be

argued, Hence its craziness must seen or

evaluated with the ability to think (Surah:68: Al

Qalam:1-4).”

“Therefore…,”

“Man‟s dilemma to present the truth and furqan

in the form of a light‟s ray from Us, God of the

worlds will soon be seen as guidance to some,

and something astray for the rest.” (Surah:2: Al

Baqarah:26).”

“In such dilemma of thoughts and behavior,

Iblis and Satans will seize the opportunity,

similar to light above light, as logic locked

within Iblis and Satan‟s dilemma, as they search

for burly excuses by clearing the minds of the

people using logic, and urge mankind so that

truth above the truth (Haqqu „aalahaqqin) will

be rejected as an element of modernization and

advancement.”

“Therefore.”

“It will not seem strange to Us.”

“Later.”

“When there is an overlap of truth and furqan on

earth due to preference being given by man to

logic and thoughts, hence the role of the mind to

portray truth and furqan in terms of logical

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views will be rejected and disposed by the old

way of thinking.”

“Therefore, all of you, please be reminded that

not everything claimed as the truth by the

thoughts are genuine from Us, God of the

worlds. However, there are loads of truth

created by Iblis and the Satans.”

“The fact is.”

“The evaluation of Adam a.s.‟ thoughts towards

the forbidden fruit functions as a lesson of

ignorance that was presented in the form of

advice and incitement that displayed close

similarities.”

“In the meantime, it must also be remembered

that every obligatory inspiration of God‟s comes

from Him (Surah:91:Asy Syams:8); and not

from the whispers of Iblis and Satans.

Therefore, inspirations can never be created by

one‟s thinking, but from a sound mind generated

from a pure heart (Surah:91:Asy Syams:9),

conquered by Us so that the heart will be

prevented from Iblis and Satans‟ enticement

(Surah:91:Asy Syams:10); and this will not be

considered as an inspiration – if it does not

come from Us, God of the worlds.

Sixth: Creating Knowledge

and Godly Strength

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“At the same time…,” God said.

“Realizing the fact that the heart‟s presence is to

create a sound mind and thus the mind will

assume the role of receiving inspirations.

Therefore, inspirations received will not be

interpreted elaborated and stored as

knowledge.”

“Owing to this.”

Knowledge created for and acquired by

mankind is in the form of wisdom (Surah:2:Al

Baqarah:269) to be interpreted, described and

presented with furqan for development further

strengthening man‟s ability in performing,

changing and developing their lives towards

betterment.”

“So, in order for man to be able to acquire

knowledge, We have bestowed such knowledge

to mankind through two (2) methods: The

Laduni Knowledge (Surah:18: Al Kahfi:65) and

the Ilmul Qalam (Surah:96: Al „Alaq:4). Both

methods of acquiring knowledge can be

expanded and inherited by the newer generation

as a form of invaluable knowledge inheritance.”

“Therefore…,” God said.

“This is an ignorance of Iblis in seeing the

ingredient of Our vision in terms of acquiring

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knowledge that has never existed in the Angels‟

realm.”

“It is a fact that the knowledge acquired by the

Angels‟ is never able to produce a piece of

furniture from a piece of log. The same goes

when separating an atom structure and

expounding its natural resources until its furqan

in the form of isolated compound is obtained

and functions for specific purpose.”

(A Short Note:

A glass broke

and bounced high)

- During the preparation of this piece of writing – Author

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Picture of the Broken Glass

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“Apart from that…,”

“It must be reminded and made known that man

will not be able to portray their strength and

abilities to develop their lives and the earth

without God‟s strength. In fact, man has no

choice but to make use of God‟s strength for the

sake of their lives and earth‟s development.”

“Thus,”

“In the name of Our and man‟s significance to

enable man witness Our authority and for them

to glorify Our purity so that they can benefit

from these (Surah:3: Ali „Imran:191), We have

decided to extend Our strength to mankind

(Surah:35: Al Fathir:10) as man‟s majazi trait

bestowed by God.”

“Such majazi trait (Surah:8:Al Anfaal:17) will

not exist on its own within man‟s soul, except

for man himself when he builds a close rapport

with Us as man explores (Surah:84:Al

Insyiqaaq:6) for the purpose of acquiring this

strength of Ours, as if We had performed the

task (In maqam: Innallaaha baa lighu amrihi -

Allah s.w.t. is all sufficient - Surah:65: At

Talaq:3) which appears in God‟s actions (In

maqam: Wamaaramaitaa izramaitaa

walaakinnallaaha rama (Surah:8: Al

Anfaal:17) among man who is righteous.”

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“Thus.”

“Man must see and own such strength

thoughout their lives in the world because it is

only the earth where such strength can be

formed and owned by them.”

“Hence.”

“For Our sake.”

“Such strength has never existed or created by

Us in the Angels‟ Module and hence has

become an evil element of Iblis‟s ignorance

when seeing these. Such ignorance has caused

Iblis to oppose our visión for mankind on

earth.”

Seventh:

Creating Scriptures

“Consequently.”

Stressed God.

“Upon looking deeply and weighing in

accordance to the truth, We ralize that Adam

a.s. and Hawa are only recently created. Their

adaptation towards their surrounding and Our

vision has not been properly taught by Us,

especially on the concept on knowledge‟s

ingredient of guidance. In fact, the forbidden

fruit and removing them from paradise incidents

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occurred before they had been properly guided.

Therefore, Adam a.s. and Hawa‟s departure

must be assured of their safety.”

“Thus…,”

Said God.

“We have decided to provide you and your

descendants with Our verses that can be used as

your life‟s guidance in the world. Therefore,

you and your descendants must not be fearful

when forming lives on earth.” (Surah:2: Al

Baqarah:38).”

“So,”

“For this purpose.”

“As time did not permit at that moment, the both

of you had to be sent to earth. In fact, We are

determined that there will be numerous changes

that will take place in the world, and therefore

Our verse will remain relevant with the

changing times.”

“Thus.”

“We decided that those verses will be sent by

Us in stages through Our Rasools, chosen

amongst the mankind by Us (Surah:2: Al

Baqarah:151) and the Scriptures that have been

bestowed must be read and complied by you and

your descendants throughout the time until the

Judgement Day.”

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“Therefore,”

“Make known that Our Scriptures contain a

group of verses of Ours that will guide mankind

towards Nine (9) matters.”

“First…,” Said God.

“Once again, We introduce Ourselves being

God of the worlds (Surah:43: Az Zukhruf:64-

65). Man will acknowledge God from the

spiritual realm itself through the Godly-

Servitude Covenant (Surah:7:Al A‟raaf:172)

upon man‟s willingness of accepting God‟s

trust.” (Surah:33: Al Ahzab:72).”

“Such position is deemed as crucial to Us and

for mankind to be reminded once again on their

purpose of existing on earth, and so that Our

vision is not being taken lightly (Surah:2: Al

Baqarah:30), as Iblis and Satans are around

mankind at all times and that man is sure to get

drifted in the worldly pleasures (Surah:57: Al

Hadid:20).”

“Second…,” Said God.

“We have created Our verses which function as:

Ummul Kitab (Surah:43:Az Zukhruf:4) to be

turned into food for life for the wise (Surah:72:

Al Jin:2), knowledgeable and smart (Surah:29:

Al Ankabuut:43).”

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“Thse verses that can be further elaborated and

explained as valuable knowledge

(Surah:14:Ibrahim:24-25), as every verse

contains furqan (Surah:27: An Naml:75)

capable of developing mankind (Surah:45: Al

Jaastsiyah:20) and guiding man‟s lifestyle

(Surah:3: Ali „Imran:138) so that their lives will

be of the: Mustafaa Lakumuddiin level

(Surah:2: Al Baqarah:132) besides portraying a

prosperous lifestyle (Surah:19:Maryam:15) and

attaining prosperity (Islam) in the world and the

hereafter (Surah:2: Al Baqarah:201).”

“Third…,”

“We will guide mankind through Our verses

which are based on its knowledgeable concept

and knowledge that can be dug from

(Surah:41:Fussilat:3) and from the outside

(Surah:6: Al An‟aam:104) covers all areas of

knowledge that exist in the world through the

In and Out-boxes of minds and its respective

expertise .”

“Such approach is deemed crucial to enable the

knowledgeable mankind to: See (Surah:50:Al

Qaaf:22) and to be able to: See (Tubshiruu –

Surah:6: Al An„aam:104) their abilities to

explain and not to surrender blindly (In maqam:

Ummiyyunalaa ya‟lamuunal kitaab -

Surah:2:Al Baqarah:78) with sheer ignorance of

prejudice without self confidence.”

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“Such approach will cause man to be aware and

to dig into Al Aayah (source of principles and

philosophies). In addition, it will make man be

able to see: Al Bayan (source of concepts and

ideas), Al Burhan (source of guidance and

wisdom) and: Al Furqan (source of

modernization and innovation).”

“Fourth…”

“We have created Our verses that contain

theories and formulae (Surah:72:Al Jin:16) in

the form of knowledgeable conclusive

ingredients that lead to wisdom. Thus, this is a

form of benefit and advantage that can be used

by man together with their knowledge.”

“This is a position of knowledge and being

knowledgeable where this is able to create

strength of knowledge in the form of: Simple –

Natural – Accurate that such knowledge has

the ability to make difficult things easier and to

make easy things even easier and beneficial for

mankind to witness God‟s sophistication in

undertaking the worldly creation of His.”

“This will mean,”

“Acquiring knowledge without its wisdom will

cause man to live in vain (Surah:2: Al

Baqarah:269), as this will cause the

knowledgeable to portray themselves as not

being knowledgeable - Al „aalimun bilaa „ilmii).

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Thus, they will become ignorant although they

may claim themselves as being pious. Hence,

they will function similar to the donkeys

(Surah:62: Al Jumaah:5) with loud and

despicable voices (Surah:31: Luqman:19).”

“And, they.”

“Will speak on things that are not practiced or

known by themselves. (Surah:17: Al

Israak:36).”

“This.”

God said.

“Is the importance of...”

“Wisdom of any given knowledge, as this will

lead to wisdom and the Godly strength when

glorifying God‟s traits as majazi (on loan)

towards mankind whom He has taught with:

The methods of Achievement (In maqam: Wa

an lawis taqaamu „alattariiq…ilakh –

Surah:72: Al Jin:16) with the awareness that the

process of every creation of God is definitely

subjected to theories and formulae (Surah:54:Al

Qamar:49); should easier and natural methods

be sought after and obtained by mankind.”

“Fifth…” Said God.

“We will explain Our verses on the

characteristics of those mankind who choose to

head towards Our direction (Surah:23: Al

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Mukminuun:1-11) and We will show and

acknowledge several successful people amongst

mankind (Surah:29: Al Ankabuut:27) who have

have been bestowed with Our blessings and We

shall show you their attributes as having

attained the level of Our devout servants

(Surah:16:An Nahl:120-123).”

“Here‟s another…,” Said God.

“Our approach for mankind is such so that they

can copy strike such traits of Our icons

(Waaliyatul bai’ii) that have outstanding

behaviours and We acknowledge them,”

“In the meantime,” God stressed.

“We expose the attributes and behavior of those

mankind who will get distracted and sway away

from Us, as We expose them for being

unbelievers, transgressors and disloyal towards

Us. Hence, We have no second thoughts but to

chastise them although not The Judgement

Day.”

“As an example, caution in the form of reminder

must be seen and valued by man on earth owing

to the fact that We, as God are unable to see

through their eyes. Although We are have never

left their sight, We are still able to see their

actions.” (Surah:2:Al Baqarah:19).”

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“Sixth….”

“We have included the current stories (while

this speech is being made) and stories that are to

take place after this on earth and the universe to

be made as exemplary lessons for mankind.

These stories have the ability to present high

knowledgeable furqan, if its contents are

seriously studied and given due thoughts by

mankind (Surah:12: Yusof:111). All in all, such

stories are to be made exemplary and

restrictions.”

“Such lessons can be elaborated by the

researchers amongst you on earth about their

advancement in terms of Godliness

(Surah:37:As ShaaFaat:84) and their

development on earth (Surah:57: Al Hadid:25).

And, such stories contain secrets that ought to

be dug to obtain its wisdom (Surah:24:An

Nur:34) as these stories are and were given

considerable attention by Our Kingdom.”

“Therefore…,”

“The same goes otherwise.”

“Such lessons on restrictions ought to be given

attention by all mankind so that they will be

cautious (Surah:111:Al Lahab:1-5). These

wrongdoings could destroy man‟s dignity and

humility amongst the society that they reside in

on earth. These are in two (2) forms and

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importance of examples that must be seen and

studied by man‟s future generations” (Surah:12:

Yusuf:111).”

“Seventh…,” Said God.

“We have created verses as: Bashaair (natural

resource - Surah:6:Al An‟aam:104), as they

function as an outburst for the earth‟s

advancement and as a tool which promotes

supplications.”

“Such new approach will encourage mankind in

seeing God‟s Almightiness, as Our Scriptures

contain hidden creations of Ours in the heavens

and the earth (Surah:27: An Naml:75) seen as

ornaments (Surah:18:Al Kahfi:7) to test

mankind in the context of their intelligence

towards life‟s resources that exist before them.”

“Leave the physically existing aside. In fact,

even the unseen exist in Our Scriptures.”

(Surah:27: An Naml:75).”

“Thus…,” God said.

“Such approach of Ours differentiates Our

Scriptures from books of knowledge that will be

written by mankind in the future (Surah:17: Al

Israak:88). The beneficial secrets of Our

Scriptures will be impossible for man or any

other creation of Ours to imitate (Surah:2: Al

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Baqarah:23-24). This is due to the fact of the

limitations of Godly and Servitude Covenant

knowledge, besides the nature of Our Scriptures

that contain valuable secrets is actually for man

to dig further into its furqan on earth (Surah:42:

Muhammad:24).”

“Such position,”

“Is where Our verses are made similar to the

treasures of the thick forest

(Surah:14:Ibrahim:24-25) and vast ocean

(Surah:31:Luqman:27) that cannot be

completely explored by mankind, even until the

Judgement Day.”

“Such secrets of the knowledge‟s approach

ought to be explored and enhanced by mankind

with the courage of its vastness and depth

(Surah:18:Al Kahfi:109), without hurting any

man‟s heart amongst you that such knowledge

will deplete or restricted.”

“This describes the nature of knowledge, similar

to a torch that lights the night‟s darkness. Infact,

such torch is able to brighten the entire land, if

its fire is taken and renewed.”

“Eighth…,” Added God again.

“We have presented Our verses into Our

Scriptures, clearly expressing the antics of Iblis

and Satans enticing and grabbing the dignity

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and humility of mankind. (Surah:36:

Yaasin:60).”

“We have explained to him on the tactics

(Surah:113: Al Falaq:1-5) and strategies of Iblis

and Satans (Surah:114:An Naas:1-6) to

accomplish their vision and enticement process

as agreed by Us with them.”

“However, their enticement will not tarnish the

implementation of Our vision towards mankind

and the earth; if man practices caution all the

time (Surah:43: Az Zukhruf:62).”

“This is because Iblis and the Satans will not be

able to destroy man‟s body and soul (Surah:3:

Ali „Imran:175) as long as man hold firmly onto

Our verses (Surah:43: Az Zukhruf:36) enshrined

in Our Scriptures (Surah:2: Al Baqarah:38).”

“However, man must be reminded that they

could be destroyed and in return cause

catastrophes onto the others and the earth when

the honorary Satans (Surah:41:Fussilat:29)

amongst mankind pretentiously present the truth

based on their own desires (Surah:23: Al

Mukminuun:71) at the Ammarah turbulence

junction (Surah:12:Yusuf:53) by exposing their

true colours of evil and unjustness through their

very own hands (Surah:30: Ar Rum:41).”

“This is the reason as to why…,”

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“We provide advise and command mankind to

become true believers so that they will not keep

silent and instead, they must act upon such

happenings accordingly (Surah:2:Al

Baqarah:194). In fact, they must strive hard

until they are able to return to the root of

realization, having the truth wipe out falsehood

(Surah:17: Al Israak:81). Thus, falsehood will

vanish with the existence of truth.”

“Ninth…, “

“As We have stated in Our verses about the

selection (Surah:33: Al Ahzab:7) of specific

people as Our Rasools (Surah:42: As

Syuraa:13), where they will be assigned to

receive our divine revelations (Surah:42: As

Syuraa:51) from Us and record them in an

organized manner (Surah:52:At Thur:2-3) to

enable the verses be disseminated by the

Rasools (Surah:26:Asy-Syu‟ara‟:178-179) and

thus received by mankind in a language easily

understood by them (Surah:14: Ibrahim:4).”

“Besides that.”

“At the same time, the Rasools will function as

guardians of their people (Surah:4: An

Nissak:80) and serve to present virtues of life‟s

natural tendencies that will be determined by Us

for any given race (Surah:5: Al Maidah:48) in

accordance to the suitability of time and era


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“Such action will continuously be carried out by

Us (Surah:22: Al Hajji:67) until it becomes truly

perfect (Surah:5: Al Maidah:3); when the final

Prophet and Rasool of Ours is created and sent

to earth as Our messenger for the entire universe

(Surah:34: As Sabak:28).”

“Therefore...”

“This will then mark the completeness of Our

commandments ending it with a declaration,

where Our verses will reach its conclusion and

there will be no more additions or reductions

made (Surah:6: Al An‟aam:115).”

“Owing to this, man must accept the fact that

whether the verses are sufficient or otherwise,

We will consider them as being sufficient

(Surah:43: Az Zukhruf:78). In fact, the verses

are more than sufficient for man to put them

into practice, in Our opinion (Surah:21:Al

Anbiyaak:106).”

“Therefore..”

“This reminder…, must be made.”

“However, there could be opinions that claim

that Our verses which appear in Our Scriptures

may be insufficient to complete its contents.

And, they would feel that there ought to be

additionals besides having Our Scriptures and

that these need to be acknowledged by Us

(Surah:3: Ali „Imran:78),”

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“Such situation has taken place, especially

during the birth of clergies and those

knowledgeable on Godly virtues who claim to

be cleverer and more authoritative than God

(Surah:3: Ali „Imran:79), as views of the others

must be taken into account to explain Our

verses; although such action denies Our

requirements (Surah:41: Fussilat:3).”

“Such people will claim and say that Our verses

are simply being used to avoid offending Us as

they will be chided by those around them: This

is not the way of life endorsed by God (Surah:3:

Ali „Imran:81).”

“Further to this…,”

“The subtle deceit of the honorary Satans in the

world of man‟s sophistication creates such

ignorance in the name of truth as the

surrounding society will be fearful to chide such

doings and tend to lend a blind eye towards

differentiating them.”

“Therefore.”

“For the sake of Allah s.w.t.,”

“The truth certainly lies in His Scriptures that

are Scriptures of Ours, God of the world.” God

stressed, as he explained on the dignity of His

Scriptures as a reminder for mankind.

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Eighth:

Rejecting Arguments and Practising Caution

on Iblis‟s Actions.

“In the meantime, We must also seize the

opportunity for Us to explain to you that there is

truth within an ignorance according to Iblis‟s

predictions (Surah:34:As Sabak:20) until he is

willing to stand up to oppose Our vision to

create Allah s.w.t.‟s Qaliphs on earth, assigned

to implement the newer module of concept for

worshipping Us.”

“Therefore, for such purpose, Iblis has raised

fundamental issues in three (3) areas.”

“One…”

“Why must the way of life practiced by them

need to be changed, and isn‟t it sufficient with

the existing way of life (Surah:2:Al

Baqarah:30)?”

“So…,”

“We answered,”

“It‟s insufficient.”

“The existing way of life will not be able to

produce physical advancement by the creations

of Ours who only know how to make use of the

minds and behavior (Surah:38:Shaad:46-47) and

this is able to raise their status to: „Ibaadillah

(Allah s.w.t.‟s servants). This is a status which

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has never existed in the Angels‟ realm, but in

the world of the mankind.”

“In fact…,” God continued.

“Roads, residential building and other types of

physical development will not possibly exist if

the worshipping methods of the Angels are not

changed in line with the needs of the world‟s

advancement.”

“Two…,”

“Iblis had casted doubts on man‟s ignorance and

unjustness.”

“So…,”

“We answered.”

“It‟s better to take the foolish than to take the

smart as the latter will reject the responsibility

given. Instead, the foolish who know themselves

being so can be guided and taught. On the other

hand, the smart will try to boast of his

intelligence by overlooking his own weaknesses

and ignorance. And thus, he will ignore any

advices that are given.”

“Three…”

“Iblis asked if it was indeed insufficient with the

glorifying presented to Us all this while.”

“And so…,”

“We replied.”

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“It is insufficient.”

“It is impossible for the action of glorifying Us

through the utterance of verses to enhance Our

Godliness be seen and witnessed physically.”

“Therefore…,”

“You Angels have never witnessed with your

own eyes the nature of Us that can be seen in

maqam: Wa‟bud rabbaka hatta ya‟tiyakal

yaqiin as a total believer (Surah:15: Al

Hijr:19).”

“Thus.”

“Should such practice be continued without Us

introducing the newer concept of worship, then

who will be able to prove with total believe that

We truly own the Godly strength that is being

much talked about?”

“On the other hand.” God stressed.

“When man is created and sent to earth as Allah

s.w.t.‟s Qaliphs whom have been entrusted to

implement the new concept of worship:

Aamanuu wa‟amilusshaalihhat, it was not Us

alone listening to the glorifying supplications.

from the mouths of mankind like what you

current do.”

“In fact, man themselves will be able to witness

Our strength visibly when the secrets of furqan

that exist within each creation of Ours emerges

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right before them (Surah:51:Az Zaariyaat:19-

20).”

“At that very moment, We will introduce

Ourselves, witnessed by mankind in the form of

their tasks‟ impact performed on Our name. At

the same time, man will benefit from its furqan

to help them face life‟s challenges on earth

(Surah:32: Sajdah:17).”

“Also created will be man who is grateful and

able to see God‟s authority (Surah:29: Al

Ankabuut:63) in a very meaningful way

(Surah:27:An Naml:19).”

“With this, We have made Our stand firm by

uttering: Wallaahu ya‟lamu wantum

laata‟lamuuna (Surah:2: Al Baqarah:30).

The Closing Speech

“This speech will not be deemed as complete if

We do not raise matters related to man‟s

ignorance and unjustness once again.”

“Because.”

“This issue on the azalli man‟s ignorance and

unjustness has been raised by Iblis and is, in fact

true (Surah:33: Al Ahzab:72) and this must be

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accepted as a basis to man‟s reminder to

themselves of such nature.”

“The origins of man‟s ignorance and unjustness

which is similar to the fire within the rocks will

exist in the form of sparks and will lead to

flames when being scratched with tests; even

though the fire has been kept and has cooled

down for a long period of time.”

“Therefore.”

God said.

“This is one of man‟s hidden negativity that

must be considered by man himself in the form

of caution throughout his life. This is because

ignorance and unjustness alone can not only

cause evil onto the others (Surah:43: Az

Zukhruf:54), but can also cause such to

themselves, especially when man has the

willingness to be unjust towards his own self


“Therefore.”

“Man has no other choice but to be smart and

nurture his soul to become a good person based

on the deeds described by Us in Our Scriptures

and Our Rasools.”

“In the meantime…,”

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“As your preparation to face the evil plans of

Iblis and Satans, there are four (4) actions that

must be given attention to:”

“One..,”

“Carefully read the tactics and strategies of Iblis

and Satans‟ enticement that is to be carried out

by them, by understanding and accepting the

fact that they are indeed your permanent

adversaries (Surah:36:Yaasin:60); and

understand that their mission is to lead you

towards evil, transgression and disloyalty

towards Us, God of the worlds (Surah:24:An

Nur:21).

“Two…,”

“Equip youselves with the awareness that any

type of strength without being tested of its

endurance will cause its value to be doubtful.”

“Therefore, this is a test that must be carried out

and accepted as a natural tendency and act upon

it with a strength that cannot be doubted upon

(Surah:29:Al Ankabuut2-3 ).”

“Three…,”

“Act upon and nurture yourselves so that you

know who Iblis and Satans are. Those who are

aware of them will know Us instead, as your

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God. Only man who is sincere will be able to

know God and will never allow Iblis and Satans

to deceit or defeat him.”

“Four…,”

“Act upon and nurture yourselves so that you

will get closer to Our Rasools and at the same

time understand that they are agents who bring

along life‟s tendencies as: Mustafaa

lakumuddin (Surah:2: Al Baqarah:132-133). It

is a way of life which emphasizes on life‟s

prosperity (Surah:19: Maryam:15) be it in this

world and the hereafter (Surah:2:Al

Baqarah:201).”

“Therefore, they will be sent and commanded

by Us to make use of what appears in Our

verses and revealed to them (Surah:33:Al

Ahzab:2).”

“Our Rasools will never make use of anything

that is self created by themselves (Surah:33: Al

Ahzab:2) or anything else other that what has

been revealed to them (Surah:53:An Najm:3-4)

as they reveal the way of life sought by Us

(Surah:2:Al Baqarah:131) in line with the path

which leads towards the success of Our vision.”

“Hence”

“This must be stressed so that the current

situation will not change the approach‟s

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perception and the way of life with some other

source than the divine revelations‟ (Surah:47:

Muhammad:2) until this will cause the existing

way of life not being in its genuine state.”

“Finally.”

“I wish you.”

“May you have a safe journey to earth with the

confidence that We are indeed your God and

will always be with you all the time, no matter

where you are (Surah:57: Al Hadid:4).”

“A reminder that is never to be forgotten.”

“Thank You”

Reminder:

Owing to this, I seek refuge in You from the

prompting of Iblis and the Satans (Surah:23: Al

Mukminuun:97-98) so that I may do good deeds in the

world that I have left (Surah:23: Al Mukminuun:99-

100). Amin. Ya Rabbal „aalamiina.

The end.

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An Old-time Secret

For the Womenfolk

Second:

A Prayer of A Blessed Affection of

A Mother‟s Hands

Preparing Her Family‟s Meal.

Haazaa baraktil maa‟-+- Wabiaidil maa‟-+-

Bismillaahi rabbil maa‟ -+- bihubbal zami

-+- „Alaa zam zami -+- syarafaindi baiti

-+- wabaitilaahi qalbi -+- wallaahu hubba -3x -

+- „alaa siraatimmustaqiim -+- Walhamdulilaahi

rabbil‟aalamin.

Inilah air yang berkat -+- Ditanganku ait yang

berkat-+- Dengan nama Tuhan (pemilik) air -+-

Dengan takungan kasih-+- Di atas takung - takung

kasih-+- bersangatan di sisi rumahku -+- dan di sisi

rumah Tuhan di hati ku-+-Maka demi Allah kasih ku

-3x -+- di atas jalan yang benar -+- dan segala puji

bagi Tuhan sekalian alam.

Its benefits come from

a womanfolk‟s mouth

An elder once said: The consequence of blessings

when a prayer is made – the marriage will be blessed and be

harmonious. Sustenance will be bestowed never-endingly

with its family members feeling the tranquility. This is the

promise of the inheritance of a young lady when she builds a

home. Wallahu a‟lam.

…Refer to page:304

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The President of World Philosophical Forum, Classical Philosopher

Prof. Dr. Igor Kondrashin discussing something with Dato‟ Philosopher Prof. Dr. Halo-N, Head of WPF Malaysia as soon as he

arrived from Kuala Lumpur in Athens on the 30th of September

2014..

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N and

Mohammad Nizar Mat Nor (Malaysia) along with part of the Fifth Annual Conference of World Philosophical Forum representatives in

Athens. In the photo: Prof. Renata Mikhailova (Rusia), Prof. Jack

Harte (Ireland), Prof. Surgey (Rusia), Maria Retali (Greece), and WPF Asia Envoy Junyan He (China) in Athens on the 30th of

September 2014.

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The Third Chip

Towards Having

A Religion And Knowing

The Purpose of Having One. (What Needs to Be Dug)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 2 - 2015

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Towards Having

a Religion and Knowing

the Purpose of Having One.

As it has been widely known, religion is not a

game. Man embraces religion as they have a purpose

which directs them towards the path of norms which

portray life in this world and the hereafter, while closely

relating them with God. Therefore, it is extremely

important for the purpose of embracing religion to be

exposed and thoroughly understood by each and every

man so that the following three (3) attributes would not

be cultivated amongst those being of a religion but

without knowing of its purpose:

First: Remember that a person who does not

know the purpose of embracing religion is similar to a

person who is being a mere follower. (Surah:21: Al

Anbiyaak:53) without having the intention to study the

religion thoroughly (Surah:47: Muhammad:24) even

until the person ages and the tougue gets tight similar to

a person without having a religion. In fact, this is what

has happened amongst most of the people. They

presume themselves having inherited the religion,

wihout having to question anyone on this matter.

As a result, they are many people who lend a blind eye

whilst embracing the religion, as they claim that the

religion is merely for time of death, and that matters

pertaining to the religion need not be emphasised during

their younger years. However, only when the person

gets old and weak, they scramble in search of the

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religion. Owing to this, this is an attribute which must

be changed so that people would not only embrace

religion merely for the sake of in death.

Second: Remember, that a person who does not

know the purpose of embacing religion would feel that

God neither exists nor does not exist. And, the person

would believe in God merely in speech. (Surah:2: Al

Baqarah:8), whereas the heart has never understood God

and matters pertaining to Godliness Surah:26:Asy

Syu‟araak:47). And at the same time, the person would

not allocate time to understand God and Godliness.

Should this go on, the person would be willing

to have a God, but without acknowledging the existence

of God. The person would feel the existence of God

only when God‟s name is uttered. And when the

thoughts are changed, the person will start forgetting

Him and the benefits of having God (Surah:2:Al

Baqarah:152). And the also remembers that God is

always near him at all times no matter where he can be.

(Surah:57:Al Hadid:4). This is the description of those

people who only inherit religion (Surah:5: Al

Maidah:104).

Third: Remember that a person who is ignorant

on the purpose of religion, the person wouls also be

ignorant in utilising and reaping benefits from God, as

appears in: Iyyaaka na‟budu waiyyaaka nastaiin.

(Surah:1: Al Fatihah:5). Ignorant in seizing the

opportunity in getting know the advantages of God.

Ignorant in seizing opportunities from God‟s assistance

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although He is always near man. (Surah:2:Al

Baqarah:186). Ignorant in cultivating the attribute of a

devout and righteous person which could in return

prosper one‟s self (Surah:49:Al Hujuraat:13) besides to

know how to seize the opportunity from practising

righteousness towards God in reaping sustenance in

abundance and life‟s prosperity. (Surah:65:At

Thalaaq:2-3). Ignorant in seeing the ornaments and

furqan of the nature‟s resources in this world

(Surah:6:Al An‟aam:104) and ignorant in preparing for

the hereafter as prepared by God. (Surah:28: Al

Qashash:83). Such situation is commonly known as

being lackadaisical; embracing religion just for the sake

of embracing it. Thus, the purpose of embracing a

religion must be made known and thoroughly studied so

that the person who embraces it would have a definite

purpose.

Hence, the purpose of man embracing

religion can be summarized into six (6) purposes:

First: Man embracing religion.

For the purpose of obtaining and possessing the

true God. (Surah:47:Muhammad:19). God who is to be

worshipped (Surah:114:An Naas:3) and God who has

the ability to offer assistance to mankind

(Surah:47:Muhammad:5), as reflected in the concept of:

Iyyaaka na‟buduu wa iyyaaka nasta‟iin. (Surah:1: Al

Fatihah:5). Such need is required by man. Hence, there

are many tasks and undertakings that cannot be

completed by man without the assistance from a

supreme authority.

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Therefore, in order to seek for God, man has no

other choice but to get closer with religion. Hence, it is

only the religion‟s platform which discusses matters

pertaining to God and Godliness. Hence, Islam is the

chosen religion as it is a religion in the eyes of God.

(Surah:3: Ali „Imran:19). It is a way of life which

successfully introduces the true God, (Surah:10:

Yunus:32) who is Allah, God of the entire world who

has the ability to provide assistance, guidance and

favours to mankind based on the principle of: You alone

we worship and You alone we call on for

help.(Surah:1:Al Fatihah:4-7).

Second: Man embracing religion.

For the purpose of portraying the concept:

Liya‟buduun (devotion towads God), which displays

the basic form of worshipping and transformational

worshipping in successfully executing one‟s task as

Allah‟s qaliphs on earth. In other words, being

successful in this world and the hereafter. (Surah:6: Al

An „aam:165). In other words, the person is aware of

God‟s creation as specifically being created by God in

order to differentiate between the creation of man and

the angels. Hence, the world would not become

progressed and civilized if such humungous task be

assigned amongst the angels who had only been created

and assigned to portray only the basic form of

worshipping such as chanting and tahmid towards God.

(Surah:21: Al Anbiyaak:19-20).

Third: Man embracing religion.

For the purpose of being with God to prove to

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the illusory world for being of the best stature.

(Surah:95:At Tin:4). The fact that the accusations of the

Devil and its associates during the era of Adam‟s

creation is a mere prediction that was incorrect.

(Surah:2:Al Baqarah:30). Instead, man ought to strive to

make firm their dignified creation, so that they would

not be ridiculed or mocked by God‟s enemies.

(Surah:36:Yaasin:60-62).

It is a task that is not to be taken lightly, hence it

is the Devil‟s seductions that could foil this purpose at

anytime, anywhere (Surah:38: Shaad:79-83) as enemies

may not be visible but could seep into one‟s soul and

conquer the person‟s reputation by turning from

Ahsanitaqwiim (Being of the best stature) into

Asfalasaafiliin (The lowest of the low). (Surah:95:At

Tin:4-5).

Fourth: Man embracing religion.

For the purpose of making a person to be of

prestige and noble in eyes of God (Surah:49:Al

Hujuraat:13). And, as a person who has successfully

attained the level of righteousness by becoming a true

believer who has been bestowed with makhraja

(sustenance path) and never ending favours.

(Surah:65:At Thalaaq:2-3). In other words, being

wealthy in this world and the hereafter, which match

well with the person for worshipping God. (Surah:4: An

Nissak:45).

Fifth: Man embracing religion.

For the purpose of obtaining a way of life based

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on piety. It is a way of life which could prosper one‟s

self, his family, society and country. Surah:7:Al

A‟raaf:96). It is a way of life which is truly based on

God‟s piety based on the revelations that had been sent

down by God onto His Rasools, (Surah:2: Al Baqarah:3-

5) mainly the Al Quran (Surah:43: Az Zukhruf:4). It is a

divine relevation which has succesfully interpreted its

verses on its very own (Surah:41: Fussilat:3) apart from

positioning its guidance with relevance (bilqisti) with

the changing times. Therefore, the Al Quran must be

fully referred to at all times.

Sixth: Man embracing religion.

For the purpose of meeting God on the

resurrection day. This is indeed a major purpose which

must be portrayed in accordance with one‟s pure heart.

Hence, the wasilah path needs to be sought. (Surah:5: Al

Maidah:35), as a person would never be able to meet

God if the heart is impure. Therefore, man has no other

choice but to successfully purify their hearts as in

Qalbissalim (Surah:26:Asy Syu‟araak:88-89) to display

the attributes of Mutmainnah. It is a maqam which is

acknowledged by God for those devout servants of His

whom He accepts. (Surah:89:Al Fajr:27-30). And,

always remember that the best of all favours is to be

able to meet God. (Surah:18: Al Kahfi:110), as this is

the genuine purpose of embracing religion, and there

being no other purpose besides this.

Looking back at these purposes, issues are

raised on what is currently happening in today‟s

changing world. And, the purpose of embracing the

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religion is soon fading although the religion‟s divine

laws and encouragements that have been created and

interpreted are soon heading towards another direction –

away from the main purpose of embracing religion and

this is similar to treating this as lightly and soon fading.

Thus, it is not considered as being over zealous should it

be said that preference has been given to things, and that

things are considered as purpose; whereas people are

willing to be treated as slaves as they tend to place

importance on their earnings rather than on their

submission towards God, which is soon being eroded in

their thoughts. (Surah:6:Al An„aam:162-163).

Owing to the occurence of such continuing

phenomena, it is thus the responsibility of the

intellectuals of today to re-evaluate this so that the main

core of such purpose of embracing religión could be

clearly explained to the society. In fact, this is not to be

spread as something materialistic for the hereafter which

is rampant today. Therefore, the Al Quran must be

interpreted in a more extensive manner so that the

understanding towards the purpose of embracing the

religión could be given a more prominent position

before being instilled with other complementing matters.

Wallahu a‟lam.

Aditional Questions.

Question: Can a person who is oblivious

towards his life‟s purpose and objective be considered as

a person who has truly embraced and practised his

religion? Whereas, he is seen by the others as having

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embraced his religion and practises every teachings of

it?

Answer: It is a fact that such person is unawere

of his purpose of having embraced religion. Thus, such

person can never be considered as being pious. Such

scenario is similar to a sugar cane which denies the

purpose of its cane which possesses sweetness.

Hence, the cane is oblivious towards the

meaning of sweetness which it naturally possesses,

although the cane has long existed. Such yardstick is

normally used when measuring a person‟s position

while having embraced a religion. This is especially so

when a person‟s life is thoroughly studied in terms of his

religious exactness in four (4) factors related to his own

knowledge‟s maturity:

One: How can a person be considered as having

embraced a religion should he still possess three (3)

forms of ignorance as discussed at the beginning of this

discussion as a result from his failure of understanding

the purpose of embracing a religion. Therefore, matters

related to acquiring a deeper understanding towards the

purpose of embracing a religion must be taken into

serious account; if such person really wishes to become

religious. Hence, give this fact a deep thought and

always ask yourselves.

Two: How can a person be considered as being

religious if he himself is a mere follower. He embraces

his religion without him knowing the fact that his

religion actually provides him with the true God – God

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who is to be worshipped and called upon for help

(Surah:1: Al Fatihah:5), besides making Him as the only

hope for His servants to depend on (As Samad –

Surah:112:Al Ikhlaas:2).

Man‟s ignorance towards His Godliness as

presented by the religion will cause most people to lose

concentration towards such importance towards their

lives. Such action of being oblivious towards God will

soon be cultivated within one‟s self, especially when

God is considered as if He does not exist, especially

when hope and help requested from God (during

prayers) are not being: Wa ilaarabbika faghrab (Turn

all your attention towards God - Surah:94: Al

Insyirah:8).

Such request is similar to the hope and help

asked as ”hoping for something without casting any

hopes”. This is similar to the mindset of the current

religious people towards the answering of their prayers

all this while.

In other words, they no longer care about the

assumption of the others – whether God exists or the

otherwise. Hence, this is considered as an illness

amongst the religious who are oblivious towards the

purpose of embracing their religion. Therefore, matters

related to understanding the religion‟s purpose must be

taken into serious account; should the person truly wish

to become religious. Hence, give this fact a deep thought

and ask yourselves if you really do.

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Three: How can a person be considered as

being religious if he himself is a mere follower. He

embraces his religion without him understanding the

fact that the earth actually functions as life‟s investment

venue. It is a place where man executes his

responsibilities towards God‟s vision, as accepted by

mankind (Surah:33:Al Ahzab:72) with the emergence of

terminologies related to God, servitude and religion

(Surah:7: Al A‟raaf:172).

It must be made known by everyone that man‟s

ignorance towards determining the earth and the world

as a venue for life‟s investment, as exists in the

religion‟s purpose, has led to many people who have lost

their enthusiasm to succeed in life. They embrace the

religion without having a firm belief towards the

context of the earth being a place for them to make

necessary preparations for the hereafter (Surah:59:Al

Hasyr:18-19).

In actual fact, there are also many who

playfully worship God for the sake of the hereafter with

some of them undertake a task half-heartedly without

them cultivating a vision which will leads them towards

life‟s actual purpose (Surah:28:Al Qashash:77). Thus,

this soon becomes an illness amongst the religious who

are ignorant towards the purpose of them embracing

their religion. Nevertheless, such illness must be

immediately cured. Owing to this, issues related to

knowing and deepening their knowledge towards the

religion‟s purpose must be given serious consideration –

should the person truly wish to become religious. Hence,

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176

give this fact a deep thought and ask yourselves if you

really do.

Four: How can a person be considered as being

religious if he himself is a mere follower. He embraces

his religion without him knowing the fact of the

hereafter where man will eventually return to God

(Surah:18:Al Kahfi:110). Therefore, for this purpose,

man has no other choice but to make his own

preparations to purify his heart, as in maqam:

Qalbissalim (Surah: Surah:26:Asy Syu‟araak:88-89).

Thus, the heart with Qalbissalim traits will only be

produced through the heart‟s purification process via the

wasilah path (Surah: Surah:5:Al Maidah:35), being the

Tasauf way.

Owing to this, it must be made known that

man‟s ignorance towards determining the purpose for

meeting God in the hereafter as stated in the religion‟s

mission has caused most of the religious to possess half-

heartedness for the hereafter. This has caused them to

merely chase Paradise so that they could enjoy the

pleasures that await them there (Surah:2:Al

Baqarah:25), without them considering the fact of

meeting God (Surah: Surah:18: Al Kahfi:110) in the

hereafter (Surah: Surah:75: Al Qiyaamah:22-23). Hence,

such people do not take the initiative to make sufficient

preparations to have their hearts purified, similar to

Ibrahim a.s. as he faced God (Surah: Surah:37:As

Shaffaat:83-84), as stated in one of the parables in the

holy Al Quran.

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In other words,

Should man be oblivious towards the purpose of

meeting God in the hereafter (Surah: Surah:84:Al

Insyiqaaq:6), there are sure to be droves of so-called

religious clerics, similar to the children in a

neighbourhood who visit homes during the festive Eid

merely for the sake of getting tokens! Ponder over this.

Wassalam.

The Honorable Senator Emanuel Jones – Georgia United States –

President of Gusi Peace Prize Foundation (2014-2016) with Prof. Dr.

Glen Martin, United States during the Media Conference in conjunction with the 2013 Gusi Laureate Award Giving Ceremony –

Manila.

.

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179

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180

A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N with Senator Emanuel Jones – Georgia United States – President

of Gusi Peace Prize Foundation (2014-2016) during the Banquet Reception in conjunction with the Gusi Peace Prize International

Awards Ceremony 2014 Manila.

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The Fourth Chip

Concept of

Venturing Into the Religion (What Needs to Be Dug)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3 - 2014

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Questions and Answers of the Converts

Title: Ignorance before Embracing Religion

Matters

That Venture Further into the Religion

Introduction

When keeping a distance away from religión,

the issue to dig further into it never comes through

anyone‟s mind. Only what exists is the busy schedule of

one‟s daily life or seeking life‟s resources so that

easiness will soon materialize, similar to a dream.

However, as age progresses, realization is

raised by God. Therefore, matters pertaining to the

religión will come to life as a part of life‟s requirements.

The religión is then grasped by the hands of such

religious awareness so that it will bring desired results

in the world of religion and Godliness.

Therefore, the question is what are the matters

that need attention and emphasis; and to what level

should these be achieved by man that could make him

be known as a person who had successfully deepened

his religious understanding. May this little explanation

made on the questions that follow be of some benefit.

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Question:

Whenever meeting with a religious person or

attending a religious talk, matters pertaining to going

deeper into the religion is a much talk about topic.

However, throughout the commencement of the talk,

matters that discuss on what needs to be deepened are

not touched. Therefore, the question raised here is: What

needs to be dug deeper in such religious matters?

Answer:

Thank you. This is an important question which

must be answered and understood by every person who

wishes to embrace a religion. Hence, such questions are

rarely raised by the people of Islam. Therefore, their

negligence towards such importance is similar to a

person embracing a religion.

In order to answer this question, it would be

better for the future generation to understand on what is

meant by „religion‟, where religion can be defined as a

platform of methods in determining a person of having

the true God (Surah:23: Al Mukminuun:23) who has the

ability to render His divine help to His servants

(Surah:20:Taaha:49-50). He is the best of all guardians

for those people who devote themselves towards Him,

as a servant who is: „Aabidiin (Devotion towards God)

apart from knowing Him.

Steps to

Deepen Religious Knowledge

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Amongst the tasks that need to be done when

deepening religious knowledge can be concluded into

thirteen (3) matters, with its steps neatly arranged as

follows:

The First Step:

Understanding the Meaning

of A True Religion

When a person embraces and goes deeper into

his religion, the person must determine which religion

he wishes to embrace so that it could give a better

meaning to life (Surah:2: Al Baqarah:132). It must be a

religion featuring: Mustafaa lakumuddiin, bringing

along blessings (Surah:6:Al An‟aam:157), favours

(Surah:3: Ali „Imran:3) and prosperity for this world and

the hereafter (Surah:19: Maryam:15). Besides, it must

also be able to display a good life in this world and the

hereafter (Surah:2:Al Baqarah:201-202) apart from

being acknowledged by God of the worlds due to its

religion‟s completeness (Surah:3:Ali „Imran:19).

The Second Step:

Understanding

the Meaning of A True God

When a person embraces and goes deeper into

his religion, the person must have a sound understanding

and emphasis on God. The person must determine which

God he worships being the true God (Surah:23: Al

Mukminuun:23), - God of the worlds (Surah:26:Asy-

Syu‟araak:47-48), and God who can be used by His

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servants for their lives‟ prosperity, where God actually

has the ability to provide something in completeness and

His divine guidance (Surah:20:Taaha:50).

God will, at times, need His servants (Surah:57:

Al-Hadid:25) and in return, will help them with His

Godly importance (Surah:47:Muhammad:7). On the

other hand, His servants will require help from God and

render their help (Surah:3:Ali „Imran:52) for their

importance (Surah:2: Al Baqarah:186), as this fact

appears in maqam: Iyyaaka na‟buduu wa iyyaaka

nasta‟iin (You alone we worship and You alone we call

on for help– (Surah:1: Al Fatihah:5). Therefore, never

worship any false God, although certain parties may

claim the otherwise (Surah:74: Al Muddatstsir:5).

The Third Step:

Nurturing One‟s Self to

Be with God‟s Oneness

When a person embraces religion and worships

God, matters related to the oneness of God, must be

emphasized so that the person will go deeper to have

better understanding on this issue. Man must also be in

unity with God by making Him as a place to be

depended upon, as this appears in maqam: Allahus

shamad (Surah:112:Al-Ikhlas:2) and at the same time,

making Him as God that is to be worshipped and

depended on for help (Surah:1: Al Fatihah:5). In the

meantime, man must also nurture himself to perform

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good deeds and never to shirk towards Him (Surah:18:

Al Kahfi:110).

The Fourth Step:

Understanding the Meaning of

Believing and Faith


God, matters related to their understanding on the issue

of believing must be emphasized and ventured deeply.

This issue pertaining to believing God who is

worshipped (Surah:15:Al-Hijr:99) is a fundamental

belief for the Godly values (Surah:56: Al Waaqi‟ah:95).

This is because religion and worshipping God will be of

no meaning if such belief is not instilled within the

person and his soul when embracing the religion.

The same goes with matters on faith, where this

aspect must be heightened in terms of its understanding.

In such, all matters of the faith‟s pillars must be

precisely understood, as this functions as the religion‟s

interior decoration which must mandatorily exist within

man who embraces his religion.

Reminder:

For further information, please refer to the brief discussion entitled: Islamic issues,

Faith, Oneness of God and Meditation on

page: 217 of this piece of writing. Please be informed accordingly.

The Fifth Step:

Venturing for the Meaning

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of the Religious Tenets


God, details of the religious tenets must be given

attention to and emphasized in his daily life. This means

that besides performing the daily tasks of religious

tenets, man must also understand the meaning of those

tenets.

Understanding the syuhadat declaration, its

meaning and its ruhul ma’ani must be further explored.

Besides, the obligatory prayers must be performed, and

must never be ignored. At the same time, understanding

the purpose of performing such obligatory prayers must

be explained by the mursyidas (religious teachers). The

same goes to matters of fasting, paying of alms, and

performing the haj pilgrimage, where understanding

towards these matters must be given serious emphasis.

The Sixth Step:

Purifying One‟s Self

and Understanding Desires


God, besides having the desire to venture deeper into the

religion, matters pertaining to purifying one‟s self in line

with the purified norms of man‟s creation must also be

highlighted. Hence, man is unable to prevent themselves

from being enticed by the mazmumah traits (evil

whispers) of Iblis and Satans.

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Therefore, steps to seek and explore the wasilah

path (Surah:5: Al-Maidah:35) must be made. Therefore,

the tasauf or tarikat members have a relationship with

the religion‟s wasilah knowledge and Godliness. Owing

to this, seek knowledge (Surah:33:Al Ahzab:7) from

such teachers and strive towards achieving its wasilah

until one attains purification with his desires raised to at

least being: Mutmainnah (Surah:89: Al-Fajr:27-30).

This is a prestigious desire, with paradise assured and

God‟s acceptance. So, act fast and do not procrastinate

until you have reached your golden years, if you choose

to embrace and venture deeply into the religion.

Reminder:

For further information, please refer to the

brief discussion entitled: Understanding Self

and Desires, Chapter Three – Al Fathun Nawa – Volume 1 - page: 596.

Please be guided accordingly.

The Seventh Step:

Love and Venture into the holy Al Quran



religion, matters related to the Holy Scriptures must be

stressed. This means that the holy Al Quran must be

referred to (Surah:56: Al Waaqi‟ah:77-81), apart from

having love for it. Never allow the holy Al Quran to be a

mere display for decoration. Hence, such tradition of

oblivion must be prevented with a new spirit to love the

holy Al Quran instead.

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In order to make to encourage one‟s self to

venture deeply into the holy Al Quran, three (3) old

traits must be eradicated so that they will not haunt

back:

One: Dispose the attribute of the holy Al Quran

as a mere property of the pious, ulamas, or any other

religious teachers. Instead, assume ownership of the

holy Al Quran, as this will encourage it to be recited and

ventured deeply. Therefore, man must remove such

feelings and instead, strengthen himself so that his

oblivion towards the holy Al Quran will not persist as

was earlier.

Two: Dispose the attributes of the holy Al

Quran as a material that is difficult to be recited and

understood. If a challenging knowledge can be attained

from the university, so, why must it be deemed difficult

to acquire knowledge from outside the university? The

difficulties of reciting the hoyl Al Quran as expressed by

the slow coaches will cause it not being studied although

being surrounded by the higly educated individuals.

This is the cause and effect of having labeled

the holy Al Quran as a material that is difficult to be

studied. As a consequence, the secret treasures of furqan

may not be discovered, ever (Surah:10:Yunus:101).

Three: Dispose the attribute of the holy Al

Quran as a material that can only be interpreted in terms

of its virtues and mannerisms. For example, this is

totally different from the methods of interpreting

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protocol which has to adhere to the Highway Code when

constructing roads.

For sure, both of these are different. If the

quantity and weight of gravel is taken into account

during its interpretation of constructing a road, such

method of interpretation will not appear when enforcing

the Highway Code.

However, such differentiation on views must

exist. This is also similar when a lawyer cannot impede

the task of an engineer when constructing roads;

although there may be some similarities in their job

scope.

The same goes with members of the Islamic

Jurisprudence (fiqh) who will interpret the holy Al

Quran according to their own methods. Therefore, do

not easily accuse them as being wrong when an

interpretation is made by other quarters. For example,

the interpretation made by Scientists will defer from the

Islamic Jurisprudence in terms of their requirements and

conclusions made.

Therefore, we must acknowledge that matters

related to theories and formulae (Surah:2: Al

Baqarah:106) that are related to other aspects in the

fields of science and economics (Surah:54:Al Qamar:49-

50) cannot exist through the Islamic Jurisprudence

method.

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191

This is because the Islamic Jurisprudence does

not give a comprehensive picture of the religion

entirely. And, the vast elaboration of the holy Al Quran

(Surah:18: Al Kahfi:109) is not subjected to the

knowledge and piety of the the Islamic Jurisprudence or

methods practiced by its members. In fact, the vast

ocean of the holy Al Quran is free to grasp knowledge

from any field of studies in the illusionary world, being

its nature of Ummul Kitab (Surah:43: Al-Zukhruf:4).

Owing to this, take the courage to look at and

study the holy Al Quran according to your respective

field of studies, although this fact may not be accepted

by the the Islamic Jurisprudence members, so that the

statement: The holy Al Quran contains everything

(Surah:27: An Naml:75), can be verified of its

authenticity: not a mere hear-say of talking without

presenting its facts and furqan (Surah:25: Al Furqan:33).

Reminder:

For further information, please refer to the brief discussion entitled: Methods of

Venturing into the holy Al Quran which

have been recently introduced at the Introduction section - Al Fathun Nawa –

Volume 3. Please be guided accordingly.

The Eighth Step:

Acquiring and Making Use of Knowledge



religion, matters related to portraying knowledge that

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has been acquired must be performed (Surah:6: Al

An‟aam:132). This is because such knowledge that has

been acquired cannot be solely used as a tool in search

of life‟s easiness, pleasures and furqan to one‟s self and

the society.

Instead, the principal is by helping Allah Ta‟ala

and His Rasools to present the unseen, i.e. furqan

(similar to producing a piece of furniture from a piece of

log) as appears in maqam: Waliya‟ laman nallaahu

man yanshuruhuu wa rasuulahuu bil ghaib – (Surah:

57: Al Hadid:25) as this describes God‟s authority and

Almightiness so that He will be known by the entire

mankind (Surah:18: Al Kahfi:7).

At the same time its benefits could be benefited

by man (Surah:57: Al Hadid:25) by positioning man and

their life‟s status as relevant with the world‟s changes,

as appears in maqam: Liyaquu mannaasu bil qiisti –

Surah:57:Al Hadid:25).

Therefore, the issue related to the

reinstatement of the secular knowledgeables into

being religious is something of importance. Hence,

only such religious people among the secular

knowledgeables have the ability to utilize their mind‟s

capacity, leading towards the discovery of furqan for the

development of earth and mankind.

Allowing the religion to be conquered by the

fiqh (Islamic Jurisprudence) intellectuals will not cause

the country and society to become competitively

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developed. And, venturing deeper into the religion‟s

laws alone will not bring the country and society to

benefit from the world‟s advancement. Thus, the

religion will become narrow and shallow.

This is the religion and its approaches‟ dilemma

which must be solved, because the world and the Islamic

population need to see that acquiring knowledge other

than the Islamic Jurisprudence and presenting its

wisdom (Surah:2: Al Baqarah:269) which do not reflect

itself is actually an activity of venturing deeper into the

religion and performing religious activities. Give this

fact a deep thought.

The Ninth Step:

Nurturing One‟s Self to Be Grateful



religion, matters related to nurturing one‟s self to

function as a grateful servant of God‟s nust be given

emphasis. This is a major issue which must be given

attention and enforced to one‟s self, as this matter is

very much observed by God (Surah:29:Al

Ankabuut:63).

The future generation must believe that one of

the toughest things to be performed by mankind is to be

grateful towards God. However, in actual fact, this is the

simplest statement that can be uttered by a servant to

God.

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This is a dilemma of a crossroad between desire

and requirement which must also be looked into. May

all undertakings be made easier and never complicate

things that are easy. Such a state of gratefulness is the

best gift ever in the eyes of God of the worlds. Ponder

over this fact.

The Tenth Step:

Nurturing One‟s Self to Remember God



religion, matters related to remembering God (Surah:56:

Al Waaqiah:96) and going deeper into remembering

Him with absoluteness must be learnt, equivalent with

the attributes and characteristics described by Allah

Ta‟ala in maqam: Allaziina yazkuruu nallaaha

qiyaaman waqu‟uudan wa‟alaa junuu bihim,,,ilakh

(Surah:3:Ali „Imran:191).

The same goes with the love for the Prophets

and Rasools which must exist throughout a person‟s life.

Hence, being the finale of mankind, always, invocate for

Prophet Muhammad s.a.w., as this is not something to

be taken lightly, as the Prophet‟s syufaat must be taken

into account. This is because it will be utterly difficult

for man to attain God‟s paradise without the syufaat

granted by the Prophet. So, invocate for the Prophet; if

you feel you belong amongst his people (Surah:33:Al

Ahzab:56).

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The Eleventh Step:

Presenting the Prophet‟s Vision



religion, the person must consider matters related to

presenting and portraying blessings. This is because

every person who belong amongst the people of Prophet

Muhammad s.a.w. must portray the vision of

Muhammad s.a.w., that is: a vision that portrays

blessings for the entire worlds (Surah:21: Al

Anbiyaak:107). This form of blessings will be made

complete by two (2) elements: Providing favours and

prosperity in life in this world and the hereafter.

The Twelfth Step:

Venturing Into the Meaning of Godly

Covenant



religion, trust and its acceptance made by man

(Surah:33:Al Ahzab:72) must be ventured in

completeness. Thus, matters related to the Godly-

Servitude Covenant witnessed during the spiritual realm

(Surah:7:Al „Araaf:172) must also be thoroughly

understood. Owing to these two matters, Allah s.w.t.‟s

vision is formed for man to undertake the two (2) forms

of worshipping: The basic: Aamanuu and

transformational: „Amilusshaalihat.

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It is from this vision of: Aamanuu wa‟amilus

shaalihaat, man had been requested by God to witness

the Godly Servitude Covenant, with man being

appointed as His Qaliphs on earth (Surah:6: Al

An‟aam:165) with Adam a.s. being created (Surah:2: Al

Baqarah:30) and sent to this world (Surah:2: Al

Baqarah:36-38).

It was from this moment when mankind was

created in this world (Surah:32: Sajdah:7-9) with the

Rasools and religion being created to function as

guardians of man‟s behaviour (Surah:32: Sajdah:23-24)

so that they will act in accordance with the regulated

natural tendencies (Surah:5:Al Maidah:48) and never to

to be betrayed by Iblis and Satans‟ evil tactics

(Surah:20: Taahaa:117). Apart from this, the finale of

mankind are also commanded to adhere to the religion

of Ibrahim a.s. (Surah:6:Al An‟aam:161), that is the

Islamic religion (Surah:2: Al Baqarah:131) that had

been inherited by Prophet Muhammad s.a.w. (Surah:16:

An Nahl:123).

The Thirteenth Step:

Venturing Deeply into Iblis‟s Enticement

Strategies



religion, issues revolving Iblis and Satans must be given

serious attention. Thus, the covenant between God and

Iblis related to their enticement powers that will be

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inflicted onto mankind must be understood and

meticulously observed.

Conclusion

The future generation: These are the thirteen

(13) steps to venture deeper into the religion, as

elaborated in this piece of writing. It will be insufficient

if only matters pertaining to merits and wrongdoings

with a few prominences of the religion‟s issues being

studied. However, in reality, only those matters have

been given attention, without giving serious

consideration to the thirteen matters which were

highlighted in this piece of writing.

Owing to these, put into practise whatever has

been expressed here so that the current situation would

change onto a newer paradigm in the religión and Godly

context. Wallahu a‟lam.

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Dato‟ Philosopher Prof. Dr. Halo-N on his sixtieth birthday – 22nd

July 2014, as he begins writing the Halawa Al Fathun Nawa.

Dato‟ Philosopher Prof. Dr. Halo-N checking his Halawa Al

Fathun Nawa. Much is being said. Read this book…, May Your

Knowledge Widen – Easier for Your Livelihood.

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The Fifth Chip

Understanding

The Religion‟s Pattern of Life (Studying in Search of its Truth)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3 - 2014

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Title: Ignorance before Embracing the Religion

Understanding

The Religion‟s Pattern of Life (Studying in Search of its Truth)

Introduction

Old and new issues cannot be made as yardstick

by the people of Islam to venture deeper into their

religion. In reality, there still are many Muslims who

continue their ignorance towards their religion although

they have long embraced it.

In Malaysia, it has been more than six hundred

years since the Malays had embraced Islam. This looks

at the history of Melaka (1402), when it was founded

until Malaysia as today (2012). The Malays had never

embraced any other religion besides Islam. The

spreading and teachings of Islam never stopped, seeing

one ulama to another. It is claimed that the religion‟s

prestige has increased, but it is regretful to note that the

Malays have neglected the basic facts of the religion.

Such issue has led to a dilemma: Is this due to

the fact of the Malay‟s own foolishness towards their

religion? Or, have they not been taught on the religion‟s

fundamentals? Or is it simply due to them being taught

on the unrelated approaches until their ignorance has

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ballooned to what it is today despite of having so many

religious missionaries?

So, based on the questions asked by the readers

of Al Fathun Nawa, Volume 1 and 2, this section will

enlighten on the questions that have been raised. May its

answers further encourage everyone to venture deeper

into the religion.

Issue (1)

Religious and Its Doctrine Issues

Matters related to the religion and its doctrine

are two (2) issues that are frequently discussed, and they

are used by the world as core of their lives within their

society, which must be pursued – if a person desires to

live within his society without being ostracized.

Therefore, these are the two (2) issues made into

guidance for the society by understanding the fact that

both need to be cultivated and strengthened until they

become the core for one‟s belief which must be accepted

and practiced as essential by the society.

However, not all members of the society

thoroughly understand these issues, especially its

meaning and differences. Therefore, these are the issues

that need to be further discussed.

Question:

What is Religion?

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Answer: In general, religion can be defined as a

lifestyle‟s platform practised by man, based on the way

of life commanded by God and His Godliness. This is

based on the belief established by a person who is

acknowledged by God as His Messenger, by referring to

the Scriptures of guidance for mankind‟s daily life in

this world.

Question:

What is A Doctrine?

Answer: In general, a doctrine can be defined

as a lifestyle‟s platform which reflects life‟s approach

practised by mankind, based on the system, methods and

lifestyle of mankind which is believed to be able to

portray good deeds or to strengthen the authority of a

person or a group of people. Such good deeds, inline

with the society‟s views can further strengthen a person

or a group of people‟s authority and standing based on

the the teaching‟s approach process and guidance that is

of principles and philosophies until its desired results are

used as life‟s belief within the society.

Question:

What are the Religion‟s Characteristics?

Answer: Every religion is said to possess at

least six (6) features:

(i): The word: God appears and to believe in

Him as a Guardian and Protector of those who

acknowledge Him as God. This is especially so when

something happens beyond the ability of any man.

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(ii): The word: God‟s Messenger. This refers to

a person or a group of people who claim themselves as

God‟s Messengers and teach the Godly methods and

lifestyle as acknowldged by them being what has been

commanded to then by God through the Holy Scriptures

to be put into practise by the religion‟s devotees.

(iii): The word: Devotees. They are the

followers who practise the teachings and guidance in

line with its requirements of its methods set by the

Scriptures that were introduced by the person who

claims himself as God‟s Messengers, which are then

acknowledged by the devotees.

(iv): The existence of a specific venue for the

devotees to pray or worship God based on the methods

set by the respective religion‟s teachings.

(v): The existence of enforcement personnel

who have vetted through the details of the teachings

accepted by the society. These enforcement personnel

function as leaders within the society who look into

matters pertaining to their religion.

(vi): The existence of life‟s regulations that are

practised by its devotees, apart from organizing

activities that help spread the religion so that details of

the religion can be streamlined and understood better

throught the era.

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Question:

What are the Characteristcs of the Doctrine?

Answer: Every doctrine posseses at least three

(3) characteristics:

(i): Triggers ideas, principles and

philosophies from a person or a group of people who

initially disclose an understanding towards a specific

issue, and thus is made as a belief by the society. This is

then enforced by the current leadership which

corresponds with the religion‟s teachings.

(ii): Spreading the religion through preachings

and propagandas to strengthen the people‟s belief onto

the contents of the teachings and this is done

continuously. In fact, some of its contents are also

included into the society‟s educational system so that

these can be followed and understood better.

(iii): The existence of regularities and decisions

made by the leaders so that every citizen who resides

within the jurisdiction‟s vicinity obeys those teachings

and thus turn them into their way of life. In other words,

disobeying such regularities will mean creating an

ofence and thus face its repercussions.

Question:

Does religious doctrine exist within a

religion?

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Answer: In order to answer this question, the

definition of the religion‟s doctrine must be explained

prior to providing answers to this question.

The termimology: Religion‟s Doctrine can be

defined as a form of teaching which alters the religion‟s

originality into an illusionary religion similar to a

mirage, when seen in its originality by the people. Its

existence will not portray its originality when falsehood

and ignorance start emerging within a person‟s

awareness.

Such position does exist within the religion

today, and is similar to a dilemma that ought not to be

used by those with realization. Therefore, give this

matter a deep thought.

Question:

Why does religious doctrine exist within the

religion?

Answer: Such position occurs with the

existence of four (4) matters within the religion‟s

approach:

(i): Some religious intellectuals may have the

notion that the explanation of certain religious issues

might not be sufficient using the respective religion‟s

Holy Scriptures (Surah:7: Al A‟raaf: 203) and this has

forced them to seek and use resources outside their

original scriptures (Surah:3: Ali „Imran:78-82) making

them to be of the same value with the actual teachings

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(Surah:47:Muhammad:24). However, this will cause the

contents of the original scriptures to be pushed aside

(Surah:25:Al Furqan:30). Whereas, those resources used

could be doubtful in terms of their genuinity and truth.

Or perhaps, false despite them knowing it (Surah:4: An

Nissak:82).

(ii): As a result of the religious approach if

widely uses resources other than from the actual

Scriptures (Surah:3: Ali „Imran:78), various

contradicting opinions and remedies related to the

religion are prone to emerge (Surah:4:An Nisaak:82).

Initially, this will be considered as a blessing. Therefore

this is a dilemma faced by the religion when its

approach is altered.

Therefore, it must be stressed here that religion

is never a doctrine. It is only a religion which promotes

the natural way of life commanded by God. This is

because the religion is based God‟s Scriptures and His

teachings (Surah:7: Al A‟raaf:203) whereas the doctrine

functions on principles and philosophies of man‟s

thinking and perception.

Religion remains as the agenda of God,

mankind and the universe; it is unlike the doctrine which

only functions for the benefit of certain parties based on

man‟s understanding and teachings backed by

principles, philosophies or some religious matters.

This means that if some kind of doctrine exists

within the religion, this will mean that the religion is

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no longer a religion (Surah:4: An Nisaak:82). Instead,

will only be categorized as a doctrine illusioned as

religion which appears only as a mirage (Surah:24: An

Nur:39) in the eyes of many, with each party feeling

proud with their group‟s achievements while

disparaging the others, whilst denying the fact:

Erroneous views of the ulamas is considered a blessing.

(iii): When the religious intellectuals are willing

to consider themselves as a hoe with two functions: one

for digging the ground and the other to cover up feaces.

This is when matters related to life are placed forward

by utilizing external resources accepted as the religion‟s

genuinity made into propositions that could convince

those with personal importance.

(iv): When the religion‟s approach based on its

regulations exists with the inability of man seeing the

origins of man‟s creation. This will eventually position

the religion as a religion of mere regulations. Hence, this

is a situation which will cause the religion to become

narrow, with lots of precious time being wasted due to

the lack of encouragement.

Question:

What is the consequence if a Religious

Doctrine exists in the religion?

Answer: Should a doctrine exist in a religion,

there would be four (4) consequences that follow:

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(i): When a doctrine exists in a religion, the

religion will no longer appear as a religion. This is

because man will be bound to the doctrine‟s teachings

until he forgets to provide sufficient space for himself

in seeing his purpose of embracing a religion.

(ii): When a doctrine exists in a religion, the

religion will tend to become the possession of those with

authority who claim themselves as God (Surah:9:At

Taubah:31), with their thoughts concentrating on the

weaknesses of the others, while abandoning God‟s

superiority (Surah:35: Al Faathir:10).

(iii): When a doctrine exists in a religion, the

religion functions as a hammer, hitting on people,

pretending to be in search of good deeds. As the saying

goes: It‟s easier to comment about the others when one‟s

self is not sure of attaining Paradise based on his

principles alone.

This is a form of illusion in the name of truth,

similar to a game of lottery: making wild guesses

without any assurance of preciseness and genuinity in its

truth.

(iv): When a doctrine exists in a religion, the

religion becomes a platform for stubborness amongst its

devotees (Surah:4: An Nisaak:82), as they perform the

impossible (Surah:2: Al Baqarah:11-12) in the arena of

falsehood without them realizing this.

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Question:

How are the origins of a religion being

created?

Answer: When talking about religion, it is

definitely related to God. It is a power believed to exist

in man‟s daily life, made as their Guardian, Protector

and Helper. This power is able to provide man with

strength, especially when a person faces obstacles

beyond his ability to overcome. Hence, such weaknesses

frequently appears throughout a person‟s life.

Believe on such power not only existed in this

modern world, but also during man‟s early existence on

earth, beginning from the evolution of the Animism

Religion (worshipping of Demons) as introduced by

witchdoctors who made this their way of life until

religion faced an evolution process during the newer era,

as introduced by the Messengers of God based on His

Holy Scriptures.

Question:

How could Islam be originally created as a

religion?

Answer: Based on the ruhul ma’ani which

appears in the holy Al Quranul Kariim, the religion of

Islam was founded by Allahu„azzawajalla (Surah:3: Ali

„Imran:19) to fulfill His requirements in order to make

His visión a reality through mankind and earth based on

the principles of God, servitude and worshipping

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through the concept of: Aamanuu wa‟amilus

shaalihaat (Worshipping and Transformation).

The concept of faith and obeying God, apart

from remembering Him through supplications and basic

worshipping which prove His Godly strength as God in

the form of dicovering the secret treasures of the

illusionary world (Surah:6:Al An‟aam:104) with man

being able to make use of those discovered treasures for

his life in this world (Surah:10:Yunus:101). Apart from

this, man needs to prepare righteousness (Surah:22: Al

Hajji:32) and its rewards for the hereafter (Surah:59:Al

Hasyr:18-19), being their initial abode (Surah:28: Al

Qashash:83).

The historical chronology of Islam being

established, according to the holy Al Quran‟s statement,

can be concluded into twelve (12) levels of its process,

until it has been accepted by man today:

The First Level:

The existence of God‟s requirements to

introduce the concept of Godliness and servitude, with

God being „azzawajallaa and His servants as:

„Ibaadiyasshaalihiin. At the same time, the concept of

basic worshipping (Aamanuu) with mere singing

glorious praises (Surah:21:Al Anbiyaak:19-21) practised

by the passive and weak Angels had failed to portray

their understanding and oneness of God through a more

creative and sophisticated concept; through seeking,

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exploring and discovering the hidden secrets within

God‟s creations as created by Almighty powers.

The Second Level:

God created planet earth and made it and the

entire universe complete (Surah:32: Sajdah:4-7) as a

secret medium of God‟s Almightiness. However, such

Almightiness of God‟s must be explored and discovered

(Surah:6:Al An‟aam:104) by His creations who will

know more about Him and His Almightiness besides

developing the earth with man enjoying benefits that

derive from such activity.

The Third Level:

The offering of trust of God‟s vision to all of

His creations (Surah:33: Al Ahzab:72). This vision is to

enable God to introduce Himself as the true God

witnessed by man being His servants as they serve the

earth as Allah s.w.t.‟s Qaliphs (Surah:2: Al Baqarah:30).

Although such offer was made, it was rejected

by all other creations of God‟s except for mankind who

are said to be ignorant and unjust (Surah:33: Al

Ahzab:72).

The Fourth Level:

Holding the Godly-Servitude Covenant

ceremony with God being acknowledged as God and

man as His servants (Surah:7: Al „Araaf:172).

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The Fifth Level:

Expressing His intention to the Angels that

the first of all mankind will be created who owns the

soul of man and pledges to serve as His servant and is to

be sent to earth as Allah s.w.t.‟s Qaliph. However, this

event received rejection from Iblis (Surah:2: Al

Baqarah).

The Sixth Level:

Adam a.s. and Hawa being sent to earth

(Surah:2: Al Baqarah:36) provided with God‟s reminder

and caution (Surah:2:Al Baqarah:37-38) with his first

mission as father of all mankind by generating

descendants (Surah:4: An Nisaak:1) as the second level

of the creation process of mankind. God altered such

process where man is thus created through a drop of

sperm (Surah:32: Sajdah:7-8) as a result of an intimate

relationship between a man and a woman (Adam a.s.

and Hawa) in the midst of threat imposed by Iblis and

Satans (Surah:38:Shaad:82-83).

The Seventh Level:

Putting into Practise the Call of the Godly

Oneness and Servitude and life‟s virtues as

commanded by God of the worlds (Surah:22: Al

Hajji:67), beginning from the moment when Prophet

Idris a.s. was sent as a Prophet and Rasool after Adam

a.s. Such position is deemed vital due to the threats

posed by Iblis and Satans (Surah:34:As Sabak:20) who

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had once again tainted man and humanity during the

killing of Habil and Qabil (Surah:5: Al Maidah:27-31).

The Eighth Level:

Officially creating Islam during the era of

Prophet Nuh a.s. (Surah:42:As Syuura:13). This was

when not only virtues and oneness of God‟s were

created, but at the same time, knowledge and the high

technology of man‟s civilization started being

introduced (Surah:21:Al Anbiyaak:80) in the midst of

threat imposed by Iblis and Satans.

The Ninth Level:

The process of introducing Islam continues. Tasks of spreading virtues and the Godly development

in knowledge and technology that can be adapted by

man‟s abilities continues to expand through the Prophets

and Rasools sent by God, and these successfully created

relevant mankind (Surah:57: Al Hadid:25) who were

able to stand on their own being prosperous in this

world and the hereafter (Surah:2: Al Baqarah:201) until

the era of Isa a.s. executing the virtues and oneness of

God‟s through the concept of: Prosperous in birth (life)

– prosperous in death and during resurrection -

(Surah:19:Maryam:15).

The Tenth Level:

The process of making Islam as complete

performed by God during the era of Prophet Muhammad

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s.a.w. when he was chosen as the concluding of all

Prophets and Rasools (Surah:33: Al Ahzab:40) for the

entire mankind (Surah:34:As Sabak:28), apart from

being commanded by God to embrace the same religion

as Nuh a.s. (Surah:42:As Syuura:13) and Ibrahim a.s.

(Surah:16:An Nahl:123) based on the divine revelation

of the holy Al Quran received (Surah:6:Al An‟aam:106).

Islam was then made complete by God (Surah:21:Al

Anbiyaa‟:106) as soon as all verses of the divine

revelation were entirely received by the Prophet

(Surah:6:Al An‟aam:115), and thus declaring

Allahu„Azzawajalla onto the completeness of Islam in

the eyes of God (Surah:5:Al Maidah:3).

The Eleventh Level:

The presence of wasilah era after the demise of

Prophet Muhammad s.a.w. where all genuine methods

practiced and taught by him is continued by his friends,

as required by the holy Al Quran (Surah:5: Al

Maidah:35). This was accepted by the attaabi’iin who

practiced the continuity of Godly knowledge, practices,

oneness and technology as written in the holy Al Quran.

However, such position could not be expanded

with the existence of Islamic doctrine which killed the

growth of wasilah teachings as the doctrine considered

them as being deviant, transgressing and dubious.

However, in the midst of the propagandas, the

doctrine group tempted the others to acknowledge their

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teaching‟s elements that have been tainted and to live in

ignorance and falsehood.

Such approach led the people to embrace their

religion without making any proper sense in reality. This

is similar to the sea‟s horizon where the blue skies seem

to be touching the sea from a distance.

The Twelfth Level:

The teachings of the religion‟s doctrine

within the religion of Islam soon became the culprit for

dividing the people (Surah:5: Al Maidah:77) who are

unaware of their religion‟s position being a mere mirage

with its fate still unknown (Surah:24: An Nur:39).

So, this is an approach of the religion which has

caused its devotees to ignore the religion‟s chronology

and their purpose of embracing the religion, as they only

concentrate their efforts onto the basis form of

worshipping and its prominence. However, they remain

ignorant from venturing deeper into the religion created

by Allah s.w.t.

The Thirteenth Level:

Presence of the holy Al Quran evocation era,

as the Muslims become aware of the doctrine‟s

shortcomings in promoting effective teachings. Thus,

the people‟s faith soon loosens despite of the continuous

teachings being spread by the missionaries.

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In the current scenario, inclination towards

extreme usage of external sources other than the holy Al

Quran has led to numerous feedbacks of awareness from

the public. This has caused the religion and its people to

be seen as not having any religious values. In fact,

numerous issues presented and raised attracted cynical

smiles and lost its high regard; although enforced by the

authoritative leaders.

Nevertheless, this has led to diseases which

erode the religion‟s genuinity and is still continuously

occurring, similar to the H.I.V. disease which weakens

the defence system of the people while they long

helplessly for its cure.

Due to this fact, awareness on the holy Al Quran

as the only Godly cure must be taken into account with

its usage spread as an initial pillar for those who have

embraced Islam.

This is the chronology of the formation of Islam

as mentioned earlier and its development evolution until

what Islam is today which has been widely accepted by

the people.

The purpose of this chronology being advocated

is for the future generation to understand its importance

in four (4) areas:

One: Nurturing one‟s self to understand the

origins of Islam.

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Two: Nurturing one‟s self to understand the

purpose of embracing the religion apart from its

directions so that this will fall in place with Allah

Ta‟ala‟s vision, similar to what He had planned earlier.

Three: Nurturing one‟s self to understand God

and His Almighty strength by placing high confidence in

Him, just like: Ibaadiyas shaalihiin through the

glorifying process (basic form of worshipping) and

discovering furqan from the secret treasures in the

virtual world (transformational worshipping – Surah: 29:

Al Ankabuut:9) as an: Aabidiin being Allah s.w.t.‟s

Qaliphs on earth.

Four: Nurturing one‟s self to reject the

perception that religion is all about regulations, and that

regulation is religion. This means that learning its

regulations can no longer be categorized as learning the

religion according to the current Islamic wave.On the

other hand, the understanding on Aamanuu wa’amilus

shaalihat must be deepened.

Issue No: (2)

Issue: Islam . Faith .

Righteousness and Meditation

When a person embraces Islam, matters related

to: What is Islam and What are meanings of Faith,

Righteousness and its meditation must be emphasised.

The Islamic faith of a person will see disappointment

without the presence of faith; and the faith will be

deemed incomplete without righteousness, and the

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Godly righteousness of the person will not be enhanced

without having its meditation.

Therefore, matters related to these issues must

be understood so that these can be enhanced and

portrayed onto one‟s self.

Question:

What is Islam?

Answer: When explaining about Islam, there

are numerous types of answers give by the Islamic

intellectuals. Some claim that Islam is the religion of

nature (Surah:30:Ar Rum:30), while some claim that

Islam being a religion of submission and devotion

towards God (Surah:98: Al Bayyinah:5). There are also

some of them who claim that Islam is a religion of

virtues as displayed by Prophet Muhammad s.a.w.

(Surah:45:Al-Jaatsiyah:17-18) and other similar

answers.

However, it would be best if the term: Islam is

described and explained in definition so that its robust

understanding can be further expanded later.

The Definition of Islam

Islam can be defined as the best platform of life

acknowledged by God (Surah:3:Ali „Imran:19) being

Mustafaa lakumuddiin (Surah:2: Al Baqarah:132) as

embraced by Ibrahim a.s. (Surah:16: An-Nahl:120-123)

who possesses the visión to prosper mankind in this

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world and the hereafter (Surah:19:Maryam:15) as

blessings for the virtual world with the true God being

worshipped (Surah:10:Yunus:32): that is Allah s.w.t. the

Almighty based on the holy Al Quranul Karim

(Surah:47:Muhammad:2) sent through Prophet

Muhammad s.a.w. (Surah:26:Al Furqan:1), the final of

Prophethood and Rasools (Surah:33:Al Ahzab:40) for

the benefit of all mankind (Surah:34:As Sabak:28).

Therefore, it can be concluded that Islam

cannot be categorised as a mere religion. Instead, man

ought to accept it as a platform that portrays a lifestyle

which leads to a prosperous life, based on the concept

of: Aamanuu wa‟amilus shaalihat (Those who believe

and do good deeds) which lead to life‟s merits

(Surah:41: Fussilat:8). However, the people of Islam

seldom feel and accept Islam as a comprehensive way of

life (addiin) (Surah:2: Al Baqarah:208). This shortfall

must be overcome immediately so that it will not find its

place within the Muslim‟s souls throughout lives.

Such awareness must be made firm to enable it

to be displayed within their lives as: Mustafaa

lakumuddiin in line with the reminder made by Ibrahim

a.s. (Surah:2: Al Baqarah:132) which positions the

Muslims as smart in searching the meaning of life

(Surah:2:Al Baqarah:130-131). In fact, such awareness

will advocate the understanding amongt the Muslims to

study the ingredient of blessings that exist in their

religion, and mainly the holy Al Quran.

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Islam is a way of life with a close relationship

with God (Surah:47:Muhammad:7) to enable man to

serve and make use of God (Surah:1: Al Fatihah:5)

when portraying their lives, based on the concept of:

Helping one another for the benefit of both (Surah:1: Al

Fatihah:4). God helps His servants for their importance

(Surah:40:Al Mukmin:51), while His servants help Him

for His importance (Surah:57:Al Hadid:25).

Both concepts are formed with its closeness

with one another to achieve God‟s vision towards

mankind (Surah:2:Al Baqarah:30) and the earth

(Surah:18: Al Kahfi:7) being the true God and the best

of all Guardians (Surah:12:Yusuf:64) while His servants

as the best of all Qaliphs on earth (Surah:6: Al

An‟aam:165) who belong the aabidiin group, able to

portray a developed and relevant life forrever as in

maqam: Liyaquu mannaasu bilqisti – Surah:57: Al

Hadid:25).

Therefore, this can be concluded as Islam is a

platform which enables it to portray the true God to the

entire mankind so that they can make Him as a place

where they depend upon (Surah:112:Al Ikhlaas:2) and

seek for help (Surah:3:Ali „Imran:150). Such position

proves that Islam is the true and best religion (Surah:2:

Al Baqarah:132-133),

Portraying Islam

Within One‟s Self.

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The beauty of Islam being: Mustafaa

lakumuddin will not be enhanced within a person if the

person does not place Islam in his soul, even by donning

in conservative costumes of those religious.

In fact, such image reflected is as if they

immitate the others and claim to be Islamic. When such

situation exists, they fail to portray the true image of

Islam. This means that such person would lose the

resource to portray the actual image of Islam which

should have been done to show to the world.

Therefore, it becomes the responsibility of every

Muslim to portray the image of Islam within themselves

(In maqam: Wa umirtu an akuu naminal muslimiin -

Surah:10:Yunus:72) by not only donning the religious

attire. However, a Muslim‟s personality must directly

reflect as what appears in the holy Al Quran.

Reflecting Islam

Within One‟s Self

There are six (6) methods that reflect Islam

within one‟s self. All six must never be separated from

a person, if Islam is to be portrayed in: Liyuzhirahuu

„aladdiinni kullih – Surah:9: At Taubah:33).

One: Always remember

To worship God

Nurture yourselves to always feel and worship

God; be it while standing, thinking, walking or engaging

in any other activity.

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When man undertakes a task, he must always

think of God watching him. Therefore, the spirit of:

Allaziina yazkuruu nallaaha qiyaaman waqu‟uudan wa‟alaa junuu bihim...ilakh (Surah:3: Ali „Imran:191)

must always exist.

Hence, Yaa ayyuhal muddatssir qumfa anzir

warab bakafakabbir wathiyaabaka fatahhir....ilakh

(Surah:74: Al Muddatstsir:1-5) will exist within the

person in the form of courage and energy similar to

God‟s (Surah:2: Al Baqarah:131).

Being strong does not mean being lackadaisical

in life. Instead, man must always be alert to portray:

Wal ‟aadiyaa tidhabhaa –Surah:100: Al „Aadiyaat:1)

when seeking and exploring the colours of life

(Surah:18: Al Kahfi:7).

Furthermore, to be alert by donning proper attire

that are neat, presentable and smart (In maqam:

Wathiyaa baka fatahhir – Surah:75: Al Muddatstsir:4)

and never to appear in old sloppy clothes.

Besides that, man must always highlight his

heart with righteousness (In maqam: Libaasuttaqwa -

Surah:7: Al A‟raaf:26) apart from performing shirk

towards God or to worship any other God who is unable

to grant benefits and help to mankind (Surah:21:Al

Anbiyaak:66). Give this fact a deep thought.

Two: Reflect yourself

as an intelligent person

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Nurture and position yourselves with

intelligence, because Islam is meant for such people

(Surah:2:Al Baqarah:130). The same goes with the holy

Al Quran (Surah:72: Al Jin:2).

This means that Islam must be portrayed by the

intelligent. Therefore, whatever they utter or engage in

must reflect on their intelligence.

Intelligence refers to being knowledgeable and

able to see things; and never to act blinded. (Surah:6:Al

An‟aam:104). In other words, being able to envision

something before seeing; similar to having the ability to

envision furniture when a piece of log is seen

(Surah:32:As Sajdah:17). Man must also acquire

knowledge to explore those hidden and embedded

(furqan) - (Surah:29: Al Ankabuut:43) apart from

creating economy and financial advancement.

Therefore, knowledge from the holy Al Quran can never

be dug without having the intellectuals (Surah:29:Al

Ankabuut:43) who have attained a high level of

knowledge and character (Surah:43:Az Zukhruf:3).

Therefore, this is the type of Muslims that must

be reflected by the Islamic future generation, if the

strength of Islam is desired by one‟s self and the world.

Ponder over this.

Three: Present the concept

of devotion and transformation

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Nurture yourselves so that the meaning of:

Aamanuu wa‟amilus shaalihaat is seen as a concept of

deeds which will result to a prosperous life and bring

meaning to Islam.

Hence, prosperity as in maqam: Wasalaa mun

„alaihiyau mawulida wayau mayamuutu

wayaumayub „asuhaiiyaa - Surah:19:Maryam:15

being: Innaddiina „indallaahil islaam – Surah:3: Ali

„Imran:19) will not exist without the implementation of :

Aaamanu wa‟amilus shaalihhat.

This universal concept of tasks covers all

activities of life‟s, has the ability to develop man and the

earth relevant with time. This also includes all types of

worship acknowledged by God.

Following this, never mis-interpret these

concepts using a single layer thinking as being done by

the Muslims of today. Instead, interpret these with a

wider scope so that these will be balanced with Islam‟s

high dignity and blessings for the entire universe.

Therefore, believe the fact that Islam would

never have existed without: Aamanu wa‟amilus

shaalihaat while the concept of: Aaamanuu wa‟amilus

shaalihaat would never be complete if it was

implemented without the Islamic norms. Ponder over

this.

Four: Always portray diligence,

courage and capability

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Nurture yourselves to have the assiduousness,

courage and capability to display civilization and life‟s

success (Surah:57:Al-Hadid:25). This is due to the fact

that civilization and success will never exist on its own

(Surah:53:Najm:39) although opportunities may exist

anywhere (Surah:29: Al Ankabuut:56) in vastness

(Surah:92:Al Laili:4-7).

In other words, man and the earth will never

change or experience advancement without the

assiduousness and capability displayed by man himself.

Therefore, assiduousness and capability must be

instilled in the hearts of the society to display

themselves as courageous Muslims. Ponder over this.

Fifth: Portray Prosperity

Nurture yourselves to have the accountability to

seek and explore prosperity (Surah:27: An Naml:15).

This means that man must always have the

burning desire to display his ability to prosper in the

context of knowledge (Surah:80: „Abasa3-5) and

economy (Surah:29:Al Ankabuut:56) so that life‟s

easiness would be attained by one‟s self and his family

(Surah:27: An Naml:19). Ponder over this.

Sixth: Consume a healthy diet

Nurture yourselves to consume a healthy and

balanced diet (Surah:2: Al Baqarah:57), and beverages.

In other words, refrain from eating unnecessarily and

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without knowing of its side effects. Thus, such trait must

be instilled within one‟s self and the family, because

matters related to health come from and one‟s liveliness.

Seventh: Don in neat and proper clothes

Nurture yourselves to don in proper clothes in

order to look neat and presentable. It is a fact that one‟s

intelligence cannot be enhanced if he displays poverty.

On the other hand, beauty also cannot be enhanced

without donning in presentable or neat attire. Therefore,

display the image of Islam by one‟s prestige so that he

will be recognized by the world. Ponder over this.

Eighth: Always perform

Obligatory deeds

Nurture yourselves to perform all worshipping

made obligatory to all Muslims by Allah Ta‟ala. Such

responsibility must be undertaken and accomplished in

accordance with its regulations and commandments

when man has embraced Islam. This means that the

Muslims must: perform the obligatory prayers, fast, give

in charity and perform the Haj pilgrimage. These must

be performed so that the image of Islam will be

displayed accordingly.

Conclusion: Reflecting Islam

Within one‟s Self

If all eight steps are put into practise and

portrayed by the future generation and the people of

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Islam, the religion will appear to be excellent with its

beauty enhanced. Wallahu‟alam.

What is faith?

When discussing matters related to faith in the

religion‟s context, there are various definitions made to

it by the Islamic intellectuals. Some define it as

believing, the strength of one‟s belief, and at the same

time, some even define it as an action which unites the

heart and soul of man when embracing the religion; and

many more.

However, in this section, the meaning of faith

will be defined and elaborated, where faith in the form

of the heart‟s ornaments appears in maqam: Hahabba

ilaikumul imaana wazayyanahuu fii quluubikum –

(Surah:49: Al Hujuraat:7). This is defined as an

ornament of the heart able to strengthen man towards

God and his religion to a point where he understands

how to make use of God (Surah:3:Ali „Imran:160) and

to portray his lifestyle in accordance to the requirements

of Allahu„azzawajalla as the way of life of an intelligent

person (Surah:72:Al Jin:2) who usually obtains God‟s

help (Surah:3:Ali „Imran:126) besides possessing a

tranquil and happy heart which is strengthened: Yusab

bitullaahul laziina aamanuu bilqaulith thaabitifil

hayaatiddunya wafil aakhirah (Surah:14:Ibrahim:27).

These will appear as a life‟s belief of man which is to be

used throughout his life.

In other words, having faith without

strengthening it with a firm belief will lead to

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disappointment. This is similar to believing in

something with ignorance in its usage would be of no

meaning (Surah:10:Yunus:101).

Believing in Allah s.w.t., without knowing who

He is, and being ignorant in making use of Him will lead

to no results. The same goes when a person believes in

the Scriptures but is ignorant in using it, will also lead to

no result. The same happens when a person believes in

the Rasools, and does not know how to make use of

them.

The integrity of a person will only be enhanced

when he knows how to utilize what he believes in and

practiced. Therefore, matters related to knowing how to

describe faith within one‟s self must be displayed and

emphasized when wanting to instill and strengthen it.

Methods of displaying faith

within one‟s self

Four (4) methods for a person to display his

faith towards Allah s.w.t. (as an example) include:

One: Instill Faith

Within one‟s self

Instill faith within yourself by believing in God

(Allah s.w.t.) as stated in maqam: Allahhus Samad

(Allah s.w.t. is Self-Sufficient - Surah:112: Al Ikhlaas:2)

which portrays a firm belief of standing firm on the

straight path without having any suspicion, doubt and

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anxiety in what-so-ever way when worshipping the true

God (Surah:3: Ali „Imran:139).

Faith must be instilled throughout one‟s life

(Surah:94: Al Insyiraah:8). Without a firm belief and

trust, faith will not blossom into the hearts of man for

them to have the absolute trust in God (Surah:2:Al

Baqarah:8).

Two: A Place for Man to

Rely on

Instill faith by relying on Allah s.w.t. (Surah:94:

Al Insyiraah:8) as a place to depend on (Surah:112: Al

Ikhlaas:2). This is because Allah s.w.t. is always beside

(Surah:2: Al Baqarah:186) and always ready to render

His helping hands to His servants as they pray

(Surah:40: Al Mukmin:51). Prayers of His servants will

be answered, and in fact will be granted with better

things (Surah:93: Adh Dhuhaa:4-5).

Three: Purify Yourselves

Instill faith by purifying yourselves with the

determination to never shirk towards Allah s.w.t.

(Surah:18:Al Kahfi:110) by preventing one‟s self from

being conquered by the Satans (Surah:43: Az

Zukhruf:36) and to deter them (Surah:58:Al

Mujaadalah:19). At the same time, man must nurture

himself so that he will automatically abhor all evil

doings (Surah:49: Al Hujuraat:7).

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Four: Instill Faith and Transformation

Instill faith by practising the concept of:

Aamanuu wa ‟amilus shaalihaat in your daily lives.

This means that one must implement both forms of

worshipping (basic and transformational) in order to

form prosperity (Islam) in three (3) circumstance

(Surah:19: Maryam:15) by creating life with relevance

as a developed race (Surah:57: Al Hadid:25) apart from

creating blessings for the entire worlds which is the

theme of Islam‟s development in man‟s life. Wallahu

a‟lam.

Question No. (3):

What is Allah s.w.t.‟s oneness (Tauhid)?

The Islamic intellectuals have given many

definitions pertaining to this term. Some of them have

defined this as the heart‟s fortitude when believing in

God, while some define this as the soul‟s strength to

hold onto something, especially onto whatever related to

their religion and Godliness. However, this time, the

meaning of this term will be elaborated through its

definition.

Allah s.w.t.‟s oneness (Tauhid) can be defined

as the core of a person‟s faith worshipping God, having

the ability to turn this into the heart‟s strength towards

what is believed in the form of confidence.

Such belief directly leads to confidence. In fact,

such oneness will not be portrayed without confidence

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(Surah:15: Al Hijr:99), i.e. confidence at the levels of:

Ilmul Yaqin (Surah:102: At Takaatsur:5), „Ainul

Yaqin (Surah:102: At Takaatsur:7), Haqqul Yaqin

(Surah:69: Al Haaqqah:51) and Kamalul Yaqin

(Surah:4: An Nisaak:45).

These are the four (4) categories of confidence

which possess the ability to increase one‟s faith and

oneness with Allah s.w.t. when worshipping him and

embracing their religion. Therefore, it is utterly crucial

for man to portray these so that such oneness will be

instilled within one‟s self.

Portraying Allah s.w.t.‟s oneness

Within one‟s self (The first level)

Allah s.w.t.‟s oneness can be portrayed by a

person through three (3) levels:

First: Place the level of oneness as

self confidence.

Nurture yourselves with confidence until you

have a strong belief towards Allah s.w.t. (Surah:94: Al

Insyiraah:8), the Rasools (Surah:2: Al Baqarah:285), the

Holy Scriptures (Surah:2:Al Baqarah:4), the Angels

(Surah:2:Al Baqarah:285), the Judgement Day

(Surah:2:Al Baqarah:4) and fate and predestination

(Qada‟ and Qadar) (Surah:9:At Taubah:51).

Two: Place confidence at the

Four maqams.

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Self confidence must be well nurtured so that

one will be able to understand and hold firm onto such

confidence at its four (4) levels:

First: Confidence at the level of Ilmul Yaqin.

Initially, place self confidence at the level of:

Ilmul Yaqin – confidence via knowledge, as this

appears in maqam: Kallaa lauta‟lamuuna „ilmal

yaqiin (Surah:102: At Takaatsur:5). Thus, being self

confident when one attains knowledge and information

from reliable resources.

Self confidence will exist as: Zaalikal

kitaabulaa raibafiiihi hudallil muttaqiin – Surah:2: Al

Baqarah:2). This is when information received will be

turned into a non-compromising belief, as appears in

maqam: Yaa yahyaa khuzil kitaababi quwwah

(Surah:19: Maryam:9), where such self confidence must

be portrayed and positioned into three (3) maqams:

(i): Position the confidence of knowledge at

the Yaqin Bil Kitaab maqam:

Such confidence refers to believing in the

reading materials with its contents thoroughly read and

understood before believing in everything that appears.

Such initial confidence in browsing through

information is crucial to enable the reader to acquire

knowledge and build confidence to pursue further into

the subject matter.

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An example is cited:

When facing self ignorance towards the yam

plant, information in the reading materials have stated

that the plant causes a tickling sensation in the skin.

Thus, the reader at that very moment must believe that

the plant indeed causes the skin to itch, although the

reader may not have any prior information regarding the

said plant, as the genuinity of the information has been

certified by those experienced. Hence, the same goes

with the future generation dealing with religious matters,

God and Godliness in the context of confidence at the

level of: Yaqin Bil Kitaab being: Ilmul Yaqiin.

(ii): Position the confidence of knowledge at

The maqam of: Yaqin Bil Mursyida

Such confidence is based on the teacher

(mursyid), i.e.believing in what the teacher teaches and

the mursyid remedies (khitab al Aalimiin) provided by

the teacher based on his knowledge and wasilah

experience. This enables the pupil to acquire knowledge

based on the wasilah methods and field of study. The

motivation spirit obtained from such information will

encourage one‟s self to venture further in order to reap

its wisdom and benefits.


When a teacher (Mursyid) explains that the

decisión to catch fish in the open seas will result in

much bigger catches, one must face its high risks. In

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such situation, pupils must believe in what has been

explained by the teacher, although they have never

experience the big Blue Ocean. The same goes with the

future generation when dealing with matters pertaining

to the religion, God and Godliness.

(iii): Position the confidence of knowledge at

The maqam of: Yaqin Bil Muhaddas

Such confidence is obtained from the Laduni

knowledge as a result from the deeds taught by the

wasilah teachers. The genuinity of such information is

proven a reality and witnessed by one‟s self without

having the need to refer to the others as soon as the

ta‟wiilul ahaadith skill is attained and certified by the

wasilah teachers.


Based on the wasilah practises, an example is

quoted as: A person dreams of a train crashing into a

bus. The person himself is saved but his friends perished

in the crash. After some time, the dream turns to a

reality and the incident occurs. (Surah:37:As

Saaffaat:105). Such Haddasal ilmaa (informational

dreams) usually becomes a reality to those who practise

this.

Note: Fresh in the Author‟s

memories – The Lemal Ill-Fated

Train Accident-1970

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Second: Confidence at the level of ‘Ainul

Yaqin

Place self-confidence at the level of: „Ainul

Yaqin – confidence via sight without casting any

doubts, suspicion, or supposition onto what is presented

and seen (Surah:2:Al Baqarah:26).

Hence, a person‟s sight must concentrate on five

(5) levels of: „Ainul Yaqin:

First: Place your confidence onto maqam:

Ru’yah Bi’ainir Ru’yah. Second: Ru’yah Lin

Naaziratur ru’yah. Third: Ru’yah - Bizzuuqir Ru’yah.

Fourth: Ru’yah - Rabbani ruy’yah. Fifth: Ru’yah – Li

Ma’rifatur - Ru’yah.

(i): Place the confidence of sight at the

Maqam of: Ru’yah Bi’ainir Ru’yah.

Concentration and observation must be made as:

Ru‟yah bi‟ainir ru‟yah (visualize something with one‟s

one sight). In other words, seeing something that is

clearly visible or when presented by another person.

Thus, it is at this moment when one‟s

visualization and observation made by the eyes is able to

lead to confidence without casting any doubts, suspicion

or supposition. In fact, the confidence is further

strengthened at the level of: Ilmul Yaqiin (confidence

via knowledge).


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Such position can be explained as the position

of a person when looking at the sun, moon and stars in

the sky or even the flora and fauna. When doing so, the

person is sure to feel strange and impressed with the

existing creations and is sure to fell the greatness of

Almighty God.

(ii): Place the confidence of sight at the

maqam of: Ru’yah Lin Naaziratur ru’yah

Concentration and observation must be made as:

Ru‟yah Lin Naaziratur Ru‟yah (Seeing something that

is visible). This is done when a person sees something

that exists in the surrounding or presented by another

person. Therefore, it is at this moment when the sight is

able to see what lies embedded without casting any

doubts, suspicion or supposition, due to the confidence

being at the level of: Ilmul Yaqiin (confidence via

knowledge).


This is can be explained as a person who has

been given the opportunity to camp at the forest. At the

same time, the person seizes the opportunity to enjoy the

nature‟s beauty surrounded by lush greenery.

Hence, something else crosses his mind as he

thinks about the posible pieces of furniture that can be

produced from a tall thick tree. Such thinking portrays

his believe as appears in maqam: Wayatafakkaruuna

fiikhalqis samaa waatiwal ardhi Rabbaanaa

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maakhalaqtahaa zaabaatilaa (Surah:3: Ali

„Imran:191).

Such confidence leads to benefits apart from

being able to see the Almightiness of God‟s.

(iii): Confidence of the sight as in maqam:

Ru’yah - Bizzuuqir Ru’yah

At this level, one‟s sight must concentrate and

observe as: Ru‟yah - Bizzuuqir Ru‟yah. This means

that whatever seen will be felt by the person in the

surrounding or presented by another person.

At such moment, whatever benefits or beauty

seen will be expressed by the person‟s sight, tongue and

heart, and at the same time the person‟s confidence

towards God and His Almightiness becomes stronger

apart from being able to see the Almightiness of God‟s

without casting any doubts, suspicion or supposition,

due to the confidence being at the level of: Ilmul

Yaqiin (confidence via knowledge).


This is explained by imagining a person

standing in the midst of the ripening paddy fields,

enjoying the breathtaking scenery of the mountains and

hills at the backdrop. This brings a sense of tranquility

to the person‟s inner self as he enjoys the natural beauty.

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At the same time, the person is able to feel the

Almightiness of God‟s besides strengtening his

confidence towards God as in maqam: Faainamaa

tuwalluu fasam mawajhullaah (Surah:2:Al

Baqarah:115), while he recalls his hidden thoughts

(zikir khafi) towards God (Surah:7: Al A‟raaf:205) as

this appears as: Whichever direction you turn your face,

there is the presence of Allah s.w.t. (Surah:2:Al

Baqarah:115).

Those who have a close rapport with Allah

s.w.t. are able to see God as the level of: „Ainul Yaqin.

(iv): Confidence of the sight as in

maqam: Ru’yah – Rabbaanir - ruy’yah


observe as: Ru‟yah - Rabbanir - Ruy‟yah (Seeing God

– Seeing Him at the Godly maqam). In other words, all

that exists on the earth will perish, but the Face of God

will remain full of Majesty and Glory (Surah:55: Ar

Rahman:26-27), when seeing something that exists in

the surrounding or presented by another person.

Therefore, it is at that moment when the person

is able to see God‟s Almightiness as Creator: Kulluman

„alaihaa faan wayabqaa wajhurabbika zuljalaa liwal

ikraam (Surah:55: Ar Rahman:26-27) which describes:

Faainamaa tuwalluu fasam mawajhullaah (Surah:2:

Al Baqarah:115). At the same time, the person‟s

confidence increased to greater heights without casting

any doubts, suspicion or supposition, due to the

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confidence being at the level of: Ilmul Yaqiin

(confidence via knowledge).


Such position is similar to a person deeply

falling in love, and his love cannot be expressed with

words, but only through his actions and expression. If

the person is unable to meet his lover in person, seeing

something symbolically will be sufficient to overcome

his love-sickness.

In such circumstance, the peson will not “see”

what physically exists before his eyes, but instead the

visión of his lover will come into picture (Asyaddu

hubbaa). In fact, such action does take place when a

person is indeed “deeply in love” with God, and this is

expressed by the tasauf members: Hasbiirabbi jallallah

– Maafii qalbi ghairullah…. Ilakh.

(v): Confidence of the sight

As in maqam:

Ru’yah – Li Ma’rifatur Ru’yah.


observe as: Ru‟yah – Li ma‟rifatur ru‟yah (Seeing

something with familiarity): when something is being

seen, its owner automatically comes into the scene - its

inventor. In other words, when something is being seen

or presented, it is at that very moment the inventor

comes into the mind without casting any doubts,

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suspicion or supposition, due to the confidence being at

the level of: Ilmul Yaqiin (confidence via knowledge).


This can be explained through a condition when

a person successfully nurtures himself to have the ability

to see God. This is especially so when a person has

attained the knowledge of God‟s (Surah:96: Al „Alaq:4-

5) and when a person is receives life‟s favours bestowed

by God (Surah:2:Al Baqarah:122). On the other hand,

when a person faces hardships. He will see them as

God‟s test (Surah:2: Al Baqarah:156) being carried out

onto a servant who has submitted to God (Surah:98: Al

Bayyinah:8) and who is always grateful to Him

(Surah:27: Al Naml:15).

Third: Place confidence

At the level of: Haqqul Yaqin

At the third level, place your confidence at the

maqam of: Haqqul Yaqin (Surah:69: Al Haaqqah:51);

having confidence without casting any doubts, suspicion

or supposition towards God‟s strength and abilities. This

is described as the strength of the heart of a person

towards God and is not compromised in any other way.

Such confidence not only exists in words, but is

obvious in one‟s actions. This can be portrayed in a

person through at least four (4) aspects:

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(i): Truly confident that God is always beside

man (Surah:57: Al Hadid:4), near and very close

(Surah:50:Qaaf:16) and is always ready to help His

servants (Surah:2:Al Baqarah:186) with His Almighty

Godliness (Surah:40: Al Mukmin:51).

(ii): Truly confident that God is the best

Guardian (Surah:12:Yusuf:64) and deserves to act as

man‟s guardian (Surah:73: al Muzammil:9) and a place

where man can depend on (Surah:112: Al Ikhlaas:2)

forever.

(iii): Truly confident that God is the owner of

all sustenance (Surah:29:Al Ankabut:17) and that man is

included by God (Surah:29: Al Ankabut:62) to belong

among the blessed (Surah:23: Al Mukminuun:29),

granted with His sustenance (Surah:74: Al

Muddatstsir:14).

(iv): Truly confident that God is the owner of

favours and blessings orientated prosperity and that He

bestows these to man in three (3) aspects of time

(Surah:19: Maryam:15) in this world and the hereafter

(Surah:2: Al Baqarah:201).

Fourth: Place confidence

At the level of: Kamaalul Yaqin

At the fourth level, place your confidence at the

maqam of: Kamalul yaqin (Surah:4: An Nisaak:45),

having the confidence of completeness, where this level

is deemed as the highest in the angle of man‟s Godliness

with God. Infact, such confidence excedes the

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confidence level of ilmul yaqin, ‘Ainul yaqin and

Haqqul Yaqin.

Such confidence involves the portraying of the

meaning of Godliness and servitude as God “loans” His

characteristics to His servants to enable them to display

His Godly strength as in maqam: Wamaa ramaitaa

izramaitaa walaakinallaah haramaa (Surah:8: Al

Anfal:17); for the sake of Himself and the virtual world

as blessings for His Qaliphs on earth.

Thus, this is the prestige of having confidence

towards God‟s ability (Surah:3: Ali „Imran:160) which

exists within a person (Surah:35:Al Faathir:10),

especially the Rasools and ambiyaaks and later inherited

by the waliyallah who practise the Godly wasilah

knowledge (Surah:5: Al Maidah:35).

In fact, confidence at this level exists within the

heart and belief of a person in two (2) situations:

(i): When something is practised and shows

proven results that are beyond a person‟s ability with its

knowledge ingredient is widely being put into use.

(ii): When Asmaa ul a‟zam is used by a person

bestowed by God through the laduni knowledge

(Surah:18: Al Kahfi:65) which reflects God‟s teachings

as in maqam: Allazii „allamabil qalam „allamal

insaana maalam ya‟lam (Surah:96: Al „Alaq:4-5).

Displaying of Oneness

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(At the second level)

Displaying Oneness:

Placing Oneness at the level of Mu’arrif

within one‟s self

If at the first level, oneness was displayed in the

form of confidence, therefore in the second level,

oneness is now being portrayed as the nature of:

Mu‟arrifu nafsah, i.e. getting to know one‟s self

through seeing and understanding one‟s own self

(Surah:30: Ar Rum:8) by getting to know God and His

oneness.

Therefore, for this matter, a person must always

reflect and ask his own self the following six (6)

questions throughout his life in this world so that he will

not forget himself (Surah:59:Al Hasyr:19). This is due

to the fact of his strong oneness ties with God and that

this will never be severed (Surah:2: Al Baqarah:256).

(i): Mu‟arrif in the context of self questioning:

Who actually am I? The answer to this question must

be concentrated onto two (2) aspects:

(i): Remind yourself that you are a servant of

Allah s.w.t.‟s as an: „Aabidiin, willing to devote to God

(Surah:51: Az Zaariyaat:56).

(ii): Remind yourself that you are the person

who will display Allah s.w.t.‟s vision of: „Ibaadiyas

shaalihiin who will one day have to return to your

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origins (Surah:28:Al Qashash:83) to meet God

(Surah:18: al Kahfi:110).

(2): Mu‟arrif

In the context of questioning one‟s self:

Question: What is the purpose for man to exist

on earth?

In order to answer this question, there are five

(5) matters that need to be emphasised on:

(i): Remind yourself that you have been

entrusted to worship and be in unity with God

(Surah:98: Al Bayyinah:5) by possessing the vision of:

Iyyaaka na‟buduu wa iyyaaka nasta‟iin (Surah:1: Al

Fatihah:5-7).

(ii): Remind yourself that you have been

entrusted with the task to identify the meaning and

performing of obligatory prayers (Surah:98:Al

Bayyinah:5), performing good deeds (Surah:5: Al

Maidah:2), meaning of life and death and prepared to

return to God‟s loving arms (Surah:6: Al An‟aam:162-

163) by performing everything in the name of God

(Surah:6: Al An‟aam:162). Such stand must be made in

order to obtain His blessings and acceptance upon one‟s

return to the Almighty creator.

(iii): Remind yourself that you have been

entrusted with the task to present things that cannot be

physically presented by God, for the sake of God‟s

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genuinity in accordance to the current knowledge and

technology apart from being grateful to His

Almightiness (Surah:57: Al Hadid:25).

(iv): Remind yourself about the task of

undertaking work apart from providing your family

members a comfortable place to live in (Surah:18: Al

Kahfi:17) besides providing them with sufficient and

suitable food (Surah:20:Taaha:81) for the sake of good

health is actually a form of responsibility.

(v): Remind yourself about the job which

provides you the assistance to generate economy and

finances for an easier life in this world. Apart from this,

it also helps open opportunities for the society to enjoy

its benefits that exist (Surah:43:Az Zukhruf:32).

(3): Mu‟arrif

In the context of self questioning.

Question: What are the preparations made

when living in this world?

This is a vital question to enable everyone to get

to know themselves better apart from preparing

themselves as Allah s.w.t.‟s Qaliphs in this world and

worshipping God who has created them in this world to

accomplish His vision, for the sake of creating easiness

and prosperity for those who worship and are in unity

with the Almighty God.

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For this purpose, the answers provided must be

emphasised onto three (3) aspects:

(i): Remind yourselves to make necessary

preparations of acquiring knowledge relevant with the

world‟s development and life‟s needs for a better and

prosperous life. Such preparations must reflect the act of

worshipping and the oneness of God‟s.

(ii): Remind yourselves to make necessary

preparations with wisdom and blessings. This means

that the knowledge acquired must be accompanied with

wisdom (Surah:2:Al Baqarah:269) so that you will be

bestowed with blessings (Surah:19:Maryam:31). It is a

fact that acquiring knowledge without its wisdom leads

to disappointment, as a person may claim to know how

to preach to the others (Surah:2: Al Baqarah:44) but

without him having the necessary knowledge for doing

so.

Such knowledge dilemma is similar to a male

papaya tree which has successfully dispersed its pollen

to another papaya tree (Surah:2: Al Baqarah:44) with

itself not knowing or seeing its very own fruits.

(iii) Remind yourselves to make necessary

preparations towards God and His Godly nostalgia so

that you will be able to prove to yourself on your

closeness with Him as He renders His special assistance

and Godly strength (Surah:35: Al Fathir:10) as in

maqam: Iyyakana‟budu waiyyaaka nasta‟iin

(Surah:Al Fatihah:5), easily recalled by man

(Surah:19:Maryam:6-7) as a person who worships God

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(Surah:19:Maryam:2-5) and know how to make use of

Him (Surah:3: Ali „Imran:160). Ponder over this.

(4): Mu‟arrif


Question: What is the success achieved by a

person while living in this world?

The three (3) answers given must be

emphasized on:

(i): Concentrate on achieving success in

knowledge and academics. In other words, a person

must successfully attain a high level in education and

know how to utilize its knowledge for the world‟s

advancement and preparation for the hereafter.

(ii): Concentrate on achieving success in

generating economy and finances so that its easiness

will be seen by the person himself and the society. The

same goes with achieving easiness in the hereafter.

(iii): Concentrate on achieving success in

presenting furqan from its resources that could help

develop the society and country based on its technology

explored by the person thoughout his life in line with

Allah s.w.t.‟s requirements and vision (Surah:57:Al

Hadid:25).

(5): Mu‟arrif


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Question: What are the preparations that need

to be made by a person for life in the hereafter?

The answers to this question must be

emphasised onto two (2) aspects:

(i): Remind yourself to make necessary

preparations to purify your heart before presenting it to

God as a sincere servant of His (Surah:15:Al Hijr:3)

similar to Ibrahim a.s. when he returned to God

(Surah:37:Asshaffaat:83-84).

(ii): Remind yourself to make necessary

preparations and ensuring that every action done reflects

your worshipping as an implementor of the concept of:

Aamanuu wa’amilus shaalihat.

Worshipping not only confines to performing

obligatory prayers, chanting supplications and singing

glorious praises, but also includes all daily tasks that are

undertaken.

(6): Mu‟arrif


Question: What is the level that is desired to be

achieved by a person while living in this world and in

the hereafter?


emphasised onto two (2) aspects that need to be

stressed:

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(i) At the level of unwillingness to die before

attaining prosperity

Remind yourself to hold firmly onto the concept

of: Mustafaa lakumuddin and never to die before

attaining prosperity as required by Allahu„azzawajalla

(Surah:2: Al Baqarah:128), similar to the concept

practised by Ibrahim a.s. (Surah:2: Al Baqarah:132),

which was later inherited by Prophet Israeil a.s. (Yaakob

a.s.) and brought down to his descendants (Surah:2: Al

Baqarah:133) and Prophet Muhammad s.a.w.

(Surah:16:An Nahl:123). Allah s.w.t. then urged the

entire mankind to inherit this until the end of time

(Surah:45:Al Jaatsiyah:18).

(ii): At the level of possessing righteousness

and portraying self as a true believer

Remind yourself to possess righteousness and

to attain the level of a true believer. Both attributes

must be achieved and put into practice throughout a

person‟s life in this world.

These attributes are able to portray prosperity

which help generate life‟s easiness and sustenance

(Surah:65: Al Thalaaq:2-3) as such possessions will be

“bought” by Allah Ta‟ala at a high value (Surah:9: At

Taubah:111), besides them portraying Islam as a

religion that prospers in three (3) situations: In life, in

death and in resurrection (Surah:19: Maryam:15).

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The Third Level:

Place the Nature of Oneness at the Level of

Mu‟arrif in the Virtual world

If at the first level, oneness was potrayed in the

form of confidence, and at the second level, it being

portrayed with the nature of: Mu‟arrifu nafsah,

therefore, at the third level, such oneness will be

portrayed within a person as: Mu‟arriful „alam.

This is by understanding the nature and being

able to discover the secrets of furqan that exist in the

virtual world (Surah:18: Al Kahfi:7). Owing to this, man

must reap from its benefits (Surah:6: Al An‟aam:104) by

understanding and being in unity with God.

Hence, for this purpose, man must reflect

himself in the context of getting to know the nature

while asking himself the three (3) following questions:

One: Mu‟arrif


Question: What is the meaning of nature and

how is its actual form?



(i): Remind yourself that nature is actually

God‟s secret chest and must be explored by mankind, as

it stores all secrets of God‟s creations (Surah:6: Al

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An‟aam:104) that exist on earth and the entire universe

with its unique furqan, able to be explored and used by

man for their lives (Surah:32:Sajdah:17). These are

created from the nature so that man will have a better

understanding towards the Almightiness of God‟s

(Surah:3: Ali „Imran:191).

(ii): Remind yourself that nature is indeed a

source that triggers life‟s development in the form of

sustenance and blessings. Therefore, matters related to

knowing the nature in terms of its usage must be

stressed so that its hidden furqan can be explored,

discovered and fully utilised.

Two: Mu‟arrif


Question: How many natural resources created

by God and its benefits and usage are known by you?



(i): Question yourselves once again whether you

belong among those who ask about the benefits of God‟s

creations or whether you belong among those who are

oblivious or ignorant to reap beneits from the virtual

world (Surah:10:Yunus:101). This is due to the fact that

furqan that exists from its discovery process from the

nature‟s secrets will further strengthen your relationship

with God‟s oneness besides seeing God‟s Almightiness

that exist in His creations (Surah:2: Al Baqarah:256).

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(ii): Question yourselves once again on how far

the benefits reaped from God‟s creations have been

benefitted by yourself and on the hand, how far have

you been left out from discovering and using them.

Ponder over this.

Question:

What if the meaning of meditation?

When discussing about meditating in the

religious context, this term is rarely being used by the

studies on law. However, this term is widely used by the

Tasauf studies, and thus is being frequently used by this

group of people.

In a layman‟s term: meditation can be

explained as knowing something that must be known to

enable a deep sense of love towards it (Asyadduhubba)

and at the same time, a strong sense of confidence

towards it must exist.

In the religious context, the term: meditation,

can be defined as a guidance process of the soul and

thoughts based on a person‟s sanity, knowledge and

belief towards God with His strength of: wajibalwujud

khaliqul ‘alam who deserves to be worshipped (In

maqam: Alastubi rabbikum Qaaluu balaa syahidnaa –

Surah:7: Al A‟raaf:172) and asked for help (In maqam:

iyyaaka na’buduu waiyyaka nasta’iin – Surah:1:Al

Fatihah:5) until a person gains confidence (In maqam:

Wa’budd hattaa ya’tiyakal yaqin – Surah:15:Al

Hijr:99) towards His Godly strength which exists within

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the person‟s life (Surah:) as God‟s tranquility (In

maqam: Qaala aslamtu lirabbil ‘aalamiin – Surah:2: Al

Baqarah:128) in line with the needs of the holy Al

Quraanul Karim which has no doubts casted upon it


Question:

Why is meditating towards God

Is seen as crucial in a religion?

The task of meditating towards God is a deed

that is extremely crucial to be explored, ventured and

instilled within a person‟s soul who has embraced a

religion. Such importance can be concluded into four (4)

aspects:

One: Embracing a religion without truly

knowing God is indeed a disappointment, as this reflects

a person‟s self being without faith or unity with God.

Such person only believes God with words, but without:

the Godly Zuqiah – a feeling of sweetness in the soul

when worshipping God.

Two: Embracing a religion without truly

knowing God makes a person see God as a mere fairy

tale with a disappointed soul – trying to believe

something that is doubtful because there is nothing to

prove God‟s blessings.

Three: Embracing a religion without truly

knowing God will not allow the person to have the

confidence when performing a deed. In other words,

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hoping for something with doubts will lead

disappointment when worshipping God.

Therefore, be reminded that a person‟s

confidence and dependence will not be nurtured within

the person‟s heart as long as he does not understand

what all these mean.

Four: Embracing a religion without truly

knowing God will cause such person‟s worshipping as

doing something half heartedly. Thus, such person will

not be able to sense the merits that have been assured, as

he lives in utter oblivion on who will bestow such

merits. The same goes with the assurance and merits

that are delayed – only upon death. Therefore, this is a

dilemma faced for not knowing God.

Question: What is the form of meditation

practiced by the Tasauf people until they have been

known as those people who have successfully meditated

towards God?

When discussing about meditation, the Tasauf

members have classified it into three (3) stages:

One: At the Ma’rifatullahi bi’ilmi stage

Understanding Allah s.w.t. through knowledge

based on the concept of: Iqra‟ bismirabbika (Read in

the name of your God – Surah:96:Al „Alaq:1). The

method of meditating towards God at this stage is

guided by a mursyid during the initial stages of

acquiring the Tasauf knowledge. Guidance will be

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provided to enable the pupils to understand God. At the

same time, they will also be guided on the methods to

purify their hearts by performing supplications founded

by the Tasauf school of thoughts.

At this level, pupils will be provided with

information on faith and oneness with God, to

strengthen their faith and to grasp a better understanding

on God.

Two: At the Ma’rifatullahi binafsih stage

Understanding Allah s.w.t. through

understanding a person‟s own self based on the concept

of: Wafii anfusikum afalaa tubshiruun (Also in your

own selves; can you not see?) – (Surah:51: Az

Zaariyaat:21).

At this level, the Tasauf pupils will be taught on

the methods on how a person is able to observe his own

self using his eyes and heart until they are able to sense

God‟s greatness besides understanding their own

weaknesses in the context of their relationship with God.

Thus, they will take necessary steps to rectify their

shortfalls while increasing their good deeds, in line with

the requirements and encouragement of God‟s.

Three: At the Ma’rifatullahi quwwa

tallahi stage.

Understanding Allah s.w.t. through His strength,

as this concept was discovered at the ruhul ma’ani of

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verse: Mankaanayuriidul‟izzata falillaahil

„izzatujamii‟aa – Surah:35:Faathir:10 and: Faman

yakfur bittaaghuuti wayu‟mimbillahi faqadistam

sakabil „urwatil wusqaa lamfishaa maalaha –

(Surah:2:Al Baqarah:256). Both concepts will help a

person to understand better on God‟s strength and His

Almighty authority (Surah:3: Ali „Imran:160).

At this level, the pupils are continuously

encouraged to purify their hearts and lift their desire‟s

esteem, while emphasizing them to practice the concept

of: Wahuwa ma‟akum ainamaakuntum –Surah:57:Al

Hadid:4) together with: Wanahnu aqrabu ilaihi min

hablil wariid – Surah:50:Qaaf:16) until they are truly

convinced with the belief that God and His Almightiness

remain with them always and everywhere (Surah:2:Al

Baqarah:115).

The End

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Classical Philosopher, Prof. Dr. Igor I Kondrashin President

World Philosophical Forum giving a talk at the Universiti

Teknikal Melaka during his visit to Malaysia on 23rd May 2014

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A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N

as a symbol of close rapport and amicable relationship between

Dato‟ Philosopher Dr. Halo-N with his Blood Master, Professor Qausar Yoshinory Asakawa (Japan) during a massage therapy in

Suite 1062 Peninsula Hotel, Manila in conjunction with the Gusi

Peace Prize International Awards 2014 in Manila, Philippines.

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The Sixth Chip


Sunnah and Wasilah (Which One is the Religion‟s Foundation?)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3- 2014

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Title: Ignorance before Embracing Religion


Sunnah and Wasilah

Question: What is wasilah, and Sunnah when

having embraced a religion?

Answer: In order to answer this question, it is

best if the definition of wasilah and Sunnah and their

practices are described in the religious context.

Definition: Wasilah and embracing religion

The term: wasilah or simply the means of the

religion can be defined as the religion‟s pillar of faith

which must be practised throughout a person‟s life in

this world, in line with God‟s visión for creating

mankind to execute the role of Allah s.w.t.‟s Qaliphs on

earth (Surah:2: Al Baqarah:30). This is based on life‟s

concept (religion) as practised by Nuh a.s.

(Surah:42:Asy Syuuraa:13) and was later inherited by

Allah s.w.t.‟s Rasools, Ibrahim a.s. (Surah:23: Al

Mukminuun:78) and Prophet Muhammad s.a.w.

(Surah:16: An Nahl:123), based on the concept of:

Prosper – (In maqam: Qaala aslamtu lirabbil

„aalamina - Surah:2: Al Baqarah:128): to prosper in

life, death and during resurrection. (Surah:19:

Maryam:15) means to live well in this world and in the

hereafter (Surah:2: Al Baqarah:201) due to the level of

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righteousness towards God. In fact, such method was

subsequently inherited by the generations that followed

until today (Surah:2: Al Baqarah:132-133) without any

alterations made to its concept or methods; or from one

mursyid to another until the Judgement Day.

Definition: Wasilah knowledge

And its practises in the religion

The term: wasilah in the context of knowledge

and practises in a religion (Surah:5: Al Maidah:35) can

be defined as a continuous chain of knowledge and

deeds accepted and practised by Prophet Muhammad

s.a.w. and later inherited by his friends and from one

mursyid to another, without any alterations made to its

original form until the Judgement Day.

However, its wisdom remains the same

(Surah:2: Al Baqarah:269) similar to its earlier times

and this is widely practised by the members of Tasauf

and Tarikat school of thoughts

Definition: The term: Sunnah

In the religion

The term: Sunnah in the religion can be defined

as a compilation of statements utters and actions done

by Prophet Muhammad s.a.w. during his life. These

have become the religion‟s core by the ulamas as the

utterance and actions of Prophet Muhammad s.a.w.

reflect the attributes of the holy Al Quran which must be

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followed by everyone who yearns to establish his

religious belief.

Definition: The term: Sunnah

In the religion‟s practise

The definition: Sunnah in the religion‟s practise

can be defined as a step of imitating and putting into

practise the utterances and actions of Prophet

Muhammad s.a.w. to enable a person to strongly portray

his religious standings similar to the attributes of the

Prophet. By doing this, man will feel as if he has

accomplished the right thing in his religion while

obtaining merits without thinking of the effects of such

doing in terms of the current civilization‟s relevance.

Question:

What is the difference between Wasilah and

Sunnah in the religious context?

Answer:

There are four (4) matters that need to be

atended to:

One: Wasilah is a concept of practises of a

given field of knowledge which lead to wisdom

(Surah:2: Al Baqarah:269) based on the knowledge

imparted and practiced by Prophet Muhammad s.a.w.

Later, its methods were passed on (Surah:48: Al

Fath:10) to his friends and the generations that pursued

(Surah:48: Al Fath:18) as a continuity to the newer

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generations without making any alterations to its

contents, methods or wisdom.

In the meantime, Sunnah is a process of

displaying deeds that have been imitated from Prophet

Muhammad s.a.w. based on the examples quoted by his

friends and recorded as hadith. Later, these were

followed closely by the religious and received

continuous merits without refering them to its

knowledge, wisdom or relevance with the current times.

Two: In the context of the wasilah deeds, the

term: Copy the Sunnah of Prophet Muhammad s.a.w.

based on the concept of the holy Al Quran

(Surah:47:Muhammad:2) as commanded by God of the

worlds onto Prophet Muhammad s.a.w. so that he too

will ensure that he follows the holy Al Quran

(Surah:6;Al An‟aam:106). Such concept of the

approach‟s genuinity enables the non-Arabs („Ajam) to

maintain their culture without referring to the attributes

of Prophet Muhammad s.a.w. who was also an Arab.

This proves that even the non-Arab practitioners are free

to practice their culture to form a prosperous life

through Islam.

In the context of the Sunnah‟s practices in the

eyes of the ulamas pertaining to: Follow the Sunnah

made from the personal traits of Prophet Muhammad

s.a.w. as an Arab, he would not have been seen as a

pious person if wasn‟t clad in a robe and thick beard as

the Arabs, apart from eating and speaking as one.

Everything had to reflect the Arabs. Otherwise, those

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poius will not be seen as being religious, although some

of such actions could be seen as being really backward

from the reality of the world‟s relevance. Instead, the

newer image portrayed may actually cause such people

to become more naive than the pious.

Three: In the Wasilah practice, specific

emphasis is given to ensure the knowledge and wisdom

attained is truly from Prophet Muhammad s.a.w.

Therefore, this is certified based on the knowledge‟s

originality before the pupils can receive such teachings

from a mursyid from the Tasauf or Tarikat School of

thoughts. This is because such knowledge can never be

taught by any layman or followed blindly, without

having specific rules.

Furthermore, the Sunnah is all about virtues.

Therefore, matters involved in reflecting the personal

actions of Prophet Muhammad s.a.w. can be copied at

anytime without having anyone to guide. For example,

when a person dons a robe, just wear it; and if a person

wears a pair of slippers, just wear it. However, should

such circumstance occur without proper understanding

to the traits that reflect Prophet Muhammad s.a.w., such

person‟s heart will be deemed as void within due to

ignorance towards its wisdom and benefits: although

such person is only trying to accumulate his personal

merits from God.

Four: In the Wasilah concept, there are three (3)

phases involved in learning and venturing into the

religion.

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The first phase: Guidance which concentrates

on matters related to understanding God and His

oneness. The second phase: Guidance which

concentrates on matters related to the process of

purifying the heart and teaching man to build a close

rapport with God until such person is able to attain the

level of: Insaanul Kamil and righteous towards God,

while The third phase: Guidance which concentrates

on the process of presenting furqan and life‟s ornaments

(Surah:18: Al Kahfi:7) so that life‟s prosperity will be

made the purpose for the creation of religion in man‟s

life.

In Sunnah, the process of learning and venturing

the religion is carried out in three (3) phases.

The first phase: Guidance is concentrated onto

the intelligence of a person towards matters related to:

fardu ‘ain, fardhu kifayah, sunat, must, makruf,

forbidden and permissible (halal).

The second phase: Guidance is concentrated

onto matters that strengthen the personal traits of the

people of Prophet Muhammad s.a.w. being religious and

closely related to merits, punishment, and Paradise.

The third phase: The Sunnah guidance is

concentrated onto understanding and venturing into the

hadith. In fact a person will not be seen as being pious if

he does not have the expertise in the hadith.

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This is the conclusion of a person‟s faith

towards his religion as today as the result of using hadith

which puts aside the holy Al Quran and paying more

importance onto the hadith (Surah:25: Al Furqan:30).

It may be felt that the holy Al Quran is still

insufficient as there are some of the hadiths that are

doubtful (Surah:47: Muhammad:24).

Question

What is the difference between Sunnah and

virtues and what is the role of Sunnah in a religion?

Answer: Before answering this question, it must

be stressed that the absence of virtues in a religion is a

real disappointment because matters related to virtues

must never be neglected. This serves as a stern warning

to those who wish to venture deeper into the religion, as

some people may claim that the religion is based on the

Tasauf and Tarikat school of thoughts. However, it must

be reminded that there are no such school of thoughts

based on the wasilah which would abandon or belittle

the religion‟s virtues.

At the same time, it is stressed that virtues and

Sunnah are two (2) different matters. Performing

obligatory prayers, fasting, giving in to charity, and

performing the haj pilgrimage are not only being

classified as Sunnah but are also seen as elements of

virtues that have been determined by the holy Al Quran

which must be observed and obeyed by Prophet

Muhammad s.a.w. and the people of Islam.

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This means that when a person performs the

obligatory prayers, he is not observing the Prophet‟s

Sunnah, but instead, fullfilling an obligation towards his

religion, as commanded by God. Once again,

performing of obligatory prayers is never considered as

obeying Muhammad a.s.‟ Sunnah, but in accordance

with Muhammad a.s.‟ virtues which must be obeyed by

all Muslims, including Prophet Muhammad s.a.w.

himself. This is because if Prophet Muhammad s.a.w.

wished to become a Muslim, he had to obey this

commandment (Surah:2: Al Baqarah:128).

This position must be clearly explained as there

are several matters in the Sunnah which have been

documented by the religion, but are not seen as virtues.

For example: Haj by proxy (Badal Haji) and Tahlil by

proxy in Mekah, recital of Talqin (Surah:35: Al

Faathir:22), marriage customs and welcoming a

newborn, etc. have been created within the religion as

are claimed to be Sunnah (Surah:35: Al Faathir:22).

It is clear that not everything has been made

Sunnah by the current religion based on the virtues

of Muhammad s.a.w. However, these have been made

as Sunnah by the customs and religion as elements of

the religion. On the contrary, these have been prohibited

as these do not reflect the religion.

Such act reflects the foolishness of the Muslims

as they claim these as the religion‟s act – as a Sunnah

with merits being granted. Owing to this, the people of

Islam must unite and redefine the term: Sunnah so that it

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would become relevant with the religion‟s position


Thus, man must always remind himself to

strengthen his religious knowledge and practice its

virtues (Surah:5: Al Maidah:48) contained in the

religion; the virtues practised by Prophet Muhammad

s.a.w. based on the virtues gazetted by Allah s.w.t.

through the holy Al Quran.

Another form virtue, Syariat which not only

must be practiced by the people of Prophet Muhammad

s.a.w. (Surah:45: Al Jaatsiyaah:17-18) but instead the

the same virtue, Syariat needs to be put into practice

himself by Prophet Muhammad s.a.w. throughout his

life (Surah:45: Al Jaatsiyah:18).

Such virtues will never be seen as a confusion

with matters invented by the current ulamas claiming to

be religious (Surah:2: Al Baqarah:42) who are forced to

accept them as being religious, failing which,

punishment will be imposed, even though the doer

claims its truth in the religion (Surah:18: Al Kahfi:20).

Hence, it must be stressed that it is not wrong to

embrace the religion by referring to the Sunnah

behaviorism of Prophet Muhammad s.a.w. In fact, these

out to be strengthened by looking at three (3) conditions:

The first condition: Follow the actions of the

Prophet that are still relevant with time and evergreen,

and on the other hand, never make use of the Prophet‟s

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actions that are deemed as irrelevant into Sunnah

(Surah:57: Al Hadid:25). Nevertheless, such actions that

are deemed irrelevant with the current times but are still

in use will cause insult to the Prophet.

For example, the action of pitching tents as a

place to reside, travelling on camels or the use of swords

in war during the nuclear era. If man is still adamantly

using these backward methods and claim them to be

Sunnah, that would actually reflect a zany Sunnah

instead.

Therefore, man must be reminded once again

that such irrelevant elements that are still in use by the

Muslims claiming them to be the Prophet‟s Sunnah will

reflect their ignorance in knowledge in seeing life‟s

concept based on: Walal aakhiratu khairullaka minal

uulaa (Surah:93: Adh Dhuha:4-5). This is an utter

blunder which will cause Muslims to become

backwards, similar to the apes that take pride in their

thick forest.

The second condition: Following the Sunnah

does not mean imitating the Arabs or trying to imítate

them due to the Prophet‟s Sunnah. Such action actually

degrades one‟s own culture just for the sake of imitating

the Arabs by donning their attire.

This is not the religion‟s culture and in fact

there are numerous cultural elements such as these that

have been prohibited by the authorities. This proves the

foolishness of such people trying to imítate the culture

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of the others as they feel that by donning Arabic attire,

their will accummulate more merits from God. Give this

fact a deep thought as the sanity of the mind does not lie

in a long beard or an Arabic robe.

The third condition: Follow the Sunnah based

on the hadith and this must be attentively observed so

that no false Sunnah will be observed. This must be

performed in two (2) angles:

One: Look around to determine if the hadith is

indeed a hadith. This is because there are hadiths that

are false or weak. In fact, there are numerous major

issues of life that have been weakened by hadiths but

encouraged by the holy Al Quran; and on the other hand

the minor issues have been acknowledged by the hadith.

Furthermore, there are many more suggestions that have

been made by the hadiths onto the religion‟s practises

that have been kept at a distance from the current

world‟s relevance.

Two: Look around to determine if the Sunnah

follows the hadith. Such observation must be thoroughly

made onto the traits, practises and analogy of the earlier

people.

It is understood that their interests and practises

may not always be correct, having new parties to accept

their actions as venerated ulamas, who later turn the

religion‟s analogy into elements of belief. These are

then later used to go against the faith, should doubts be

casted upon them.

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On the other hand, the deed performed may not

reflect its truth, and may sway towards another direction

- just for the sake of man‟s individual importance and

Money making. Therefore, embrace the religion by

placing importance on its venerated correlation for

better sustenance (Surah:36: Yaasin:21).

Therefore, the future generation, give these

points a deep thought if you wish to follow the newer

Sunnah: Sunnah for livelihood and embracing the

religion by proxy – a new religious trend in ths era. This

will seem as if even God can be deceived. (Surah:2: Al

Baqarah:9-10). Wallahu a‟lam.

Question: What will probably happen if a

religious person is without its wasilah and what will also

happen if a person embraces the religion without its

Sunnah?

Answer: Every person who has embraced Islam

is obligated to obey the wasilah observed by Prophet

Muhammad s.a.w. (Surah:5: Al Maidah:35). This is

because virtues and wasilah can never be separated and

that the absence of either one element will lead to

destruction. Therefore, both elements must be practised

simultaneously, without any gaps.

Owing to this, it must be thoroughly understood

that wasilah is a basic term in Islam, as Islam that was

accepted by Prophet Muhammad s.a.w. is indeed a

religion of wasilah (Surah:22: Al Hajji:78).

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It was the religion of Prophet Nuh a.s. which

was lated inherited by the later Prophets and Rasools

(Surah:42:Asy Syuuraa:13), until Prophet Ibrahim a.s.

and Prophet Muhammad s.a.w. (Surah:16: An

Nahl:123). The same was further inherited by the newer

generations that pursued until today (Surah:2: Al

Baqarah:132-133).

Thus, if Islam is based on wasilah, it is definite

for the religion to be based on the same, due to the fact

that wasilah can never fade away from the religion; as

long as Islam remains the foundation and virtues of

Muhammad s.a.w.

On the other hand, should the religion lose its

wasilah and that the people do not seek or practice it, six

(6) matters would occur towards the religion and people:

One: Should the religion lose its wasilah, it

would no longer be considered the religion of Islam.

And, should the religion not make use of the wasilah of

Muhammad s.a.w. who is known to be the person who

introduced the Islamic wasilah (Surah:16: Al Nahl:123

with his traits as Prophet and Rasool who received the

religion‟s wasilah of Ibrahim a.s.

Two: Should the religion lose its wasilah, it

would no longer be considered as the religion‟s

practices, if it didn‟t set its base onto the wasilah

practices and methods of Prophet Muhammad s.a.w.

based on the the religion‟s wasilah of Ibrahim a.s.

(Surah:3: Ali „Imran:68). Therefore, only through such

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practice will allow man to understand God and to be in

unity with Him through their faith and righteousness

(Surah:5: Al Maidah:35).

Three: Should the religion lose its wasilah, man

will not be able to feel the Godly benefits as if they do

not practise the religion‟s wasilah. This is because the

wasilah is a practice which preserves its originality in

terms of its practices and methods, being in its natural

form. Such deeds teach man to understand God apart

from benefitting from His favours by being in His

oneness (Surah:84:Al Insyiqaaq:6) besides knowing

how to make use of Him (Surah:94:Al Insyirah:8), as

God is always ready to render His divine helping hand

to His servants (Surah:2: Al Baqarah:186).

On the other hand, please be reminded that

feeling disappointed towards Godly matters is a norm

among those who worship Him; if such person ignores

the religion‟s wasilah practises. Hence, God‟s presence

will not be felt. So, give this matter a deep thought.

Four: Should the religion lose its wasilah and

when the religious people ignore its practises, such

people will not feel His blessings, which eventually lead

to utter frustration worshipping Him (Surah:94: Al

Insyirah:8) and as a place for them to depend on.

This is when a person prays to God, but at the

same time, loses his dependence towards Him.

(Surah:42: Asy Syuuraa:26) with thousands of excuses

as if trying to comfort one‟s self. If something asked for

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is not fulfilled, the person will tend to feel disappointed

for not having a place where he can rely on for help as

in: Iyyaaka na‟budu waiyyakanas ta‟iina (You alone

we worship and You alone we call on for help - Surah:1:

Al Fatihah:5).

Wisdom and help being: Wamaa

ja‟alahullaahu illaa bushraa lakum walitat maina

quluubu kumbih…ilakh (Surah:3: „Ali „Imran:126)

may not appear in a person‟s life when he feels

disappointed and hopes dashed although he has

embraced the religion and worshipped God for a long

time.

Five: Should the religion lose its wasilah, a

person may not feel God‟s presence being near

(Surah:50:Qaaf:16), if the wasilah deeds are not instilled

within himself although he may continuously pray for

for life‟s easiness when facing hardship (Surah:14:

Ibrahim:43). In fact, this is an action which frequently

exists without purpose when such person feels God‟s

presence being distanced.

Such proposition denies the Godly fact, Hence,

religious guidance which have not been nurtured on the

wasilah path will cause such predicament. So, what kind

of religion will this be considered if man himself is

unable to feel God‟s presence and its sweetness. Answer

this on your own.

Six: Should the religion lose its wasilah, the

religion will not be portrayed as a platform for

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developing man‟s life, with the religion‟s motto based

on: Aaamanuu wa‟amilusshaalihat may not function

with its exactness. Hence, this will be made ambiguous

by the Sunnah belief which leads one‟s sight and heart

towards merits and sins, as if tying to assume the

Prophet‟s role.

At the same time: Aamanu

Wa‟amilusshaalihat is narrowed down in terms of its

meaning until man will concentrate efforts towards

praying in a congregation rather than seeing ways to

develop themselves and to get closer to God so that the

society could stand tall in: Liyaquumannasu bilqisti –

So that man may conduct themselves with fairness

(Surah:57: Al Hadid:25) in line with the teachings of the

religion‟s wasilah and the purpose of man being created

to develop the earth (Surah: 18: Al Kahfi:7); similar to

God‟s vision.

Therefore, the future generation, there is a huge

gap between those who embrace the religion based on

wasilah with those who embrace the religion with

virtues based on Sunnah; similar to the difference

between the usage of camels and cars as a mode of

transportation.

In the meantime, why is there a huge gap

between the effects of religious guidance based on

wasilah with those based on Sunnah? There are four (4)

answers to this question:

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One: Knowledge guidance of virtues based on

Sunnah does not concentrate its teachings for man to

understand their actual purpose of being created: why

man must embrace religion and why has Islam been

chosen as their religion.

Two: Knowledge guidance of virtues based on

Sunnah does not concentrate man‟s understanding

towards their importance of being able to determine

themselves as: Bilqisti (relevant) advanced and

innovative (Surah:57: Al Hadid:25) apart from

possessing: Wisdom, Reason, Morality,

Responsibility and Justice, being advanced in this

world and the hereafter.

Three: The virtue-based guidance based on

Sunnah which revolves around hadith and analogies

tends to lower man‟s efforts. The world is then seen as a

place for easing one‟s self with the wealthy being

questioned on the Judgement Day, whereas the poor will

find their place in paradise before the rest, etc.

Nevertheless, such guidance discusses more on matters

related to sins and merits; giving the assumption that the

Muslims will easily enter hell and this topic has

somehow poisoned the development and mind of

mankind.

However, at the same time, the society will not

realize that their minds have actually been poisoned, and

instead, they will accept these as their religion‟s

anology; although there are some amongst them who

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might grumble about such “poison” that exists within

their vicinity.

Four: The virtue-based guidance based on

Sunnah guides Muslims towards abandoning the holy Al

Quran (Surah:25: Al Furqan:30). This is because some

of the ulamas claim that the religious reviews made by

the holy Al Quran are rather incomplete without the

hadith and ulamas‟ anologies.

This means that should such matter be accepted

as a universal view, the concept of the holy Al Quran

interpreting the holy Al Quran (Surah:41:Fussilat:3)

which became the foundation to the interpretation

methods of Prophet Muhammad s.a.w. (Surah:16: An

Nahl:4) as a wasilah interpretation model can no longer

belong among the Sunnah‟s wasilah or made as the

interpretation‟s idol.

On the other hand, the society will continue

saying: Interpretation without the hadith is

incomplete, and that the holy Al Quran

interpretation without hadith is a mere

interpretation of the mind, and not from the religious

people. Hence, the society will be urged to keep away

from accepting such interpretation concept, but to accept

the holy Al Quran‟s interpretation method made by the

hadith and analogies; although the hadith and anology

based interpretation methods are found to have failed in

their explanation on the holy Al Quran verses.

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Owing to this, it has become a dilemma and

weakness which must be looked into seriously – if Islam

based on the holy Al Quran is to stand on a firm ground.

Such dilemma which rejects the actual interpretation

methods can no longer be considered as a form of

interpretation of the Prophet‟s Sunnah. Instead, such

interpretation method is considered as having deviated

from the behavioral Sunnah of the Prophet and this must

be put aside. This dilemma signifies a clash between

knowledge of two different worlds.

Therefore, man‟s lifestyle must be changed so

that such dilemma can be avoided. Give this fact a deep

thought as sound thoughts in weighing such dilemma

functions as man‟s core in life. (Surah:29: Al

Ankabuut:43).

Five: The virtue-based guidance based on

Sunnah causes man to become inconsistent in the

religion‟s regulations, especially when there are

flexibilities in: Dharurah (emergencies) that have been

misused by certain quarters which cause such

regulations to become inconsistent.

During such matters, what is permissible and

forbidden can be altered in accordance to the current

importance and requirements. Furthermore, when

different views emerge within certain cases at different

places, and these depend on the number of ulamas. This

will cause the regulations made not to be based on

God‟s requirements, but instead on man and the current

leader‟s needs. So, give this matter a deep thought.

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Question: What is meant by: Aqidah (faith)

within a religion when: “When a person‟s faith

collapses, so will his religion?” is uttered.

Answer: This is a good issue to be raised, but is

extremely sensitive. This is similar to lighing a

cigarrette at a petrol station. Therefore, the Author

needs to practise extra caution when answering this

question. No matter what, this question must have its

answers. Most people understand what faith means, but

people rarely understand about this term and where its

origins are from.

In fact, when asked: where does faith origínate

from? The answer will be: from the Muslims, and not

from God. Therefore, the holy Al Quran does not

function as faith; but more of life‟s constitution based on

God, with the holy Al Quran being interpreted and

recited.

On the other hand, the future generation must

understand that faith is something that cannot be argued

or blindly interpreted in accordance to academic

research studies on modernization which might tend to

obstruct development due to the reason that faith is

something that cannot be argued.

When such situation occurs, the Muslims

themselves will claim that the faith has not been

properly explained. Instead, faith will be made into a

weapon towards such understanding as: Sami‟naa

wa‟ata‟na (Listen and obey) as the religion‟s faith

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which will be seen as more powerful than the holy Al

Quran. Such Muslims will have the willingness to act

above God which could lead others towards destruction

(Surah:18: Al Kahfi:20) as they claim that only their

faith is considered as their religion and the others are

not, and the others will be considered as wrong and

deviant.

The term: faith can be understood as something

that must be firmly held and practised, as created by the

guidance doctrine which centers on the concept of:

Unquestionable Literature with its truth

unquestionable or doubted upon although there may be

loopholes and pinholes that could be raised and doubted.

Such are the religious concepts of certain

resources based on the Holy Scriptures that have failed

to clearly iron out issues pertaining to one‟s belief and

practice. Hence, the Muslims who embrace the religion

by concentrating on faith alone have actually founded

their understanding towards their religion which does

not reflect on any meaning from the holy Al Quran‟s

verses, as they are only able to explain these through

their faith based on three (3) other resources considered

sacred and equivalent to the holy Al Quran. In fact

people could face punishment should they insult or

belittle their faith. Among the resources meant include

the Hadith, anologies and views of the ulamas.

These are the three (3) resources involved in

spreading the religion, concentrating on only one angle.

This will reflect the religion as being non-

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knowledgeable and ignorant when such resources sway

away from the holy Al Quran and fail to fulfill the holy

Al Quran and its verses‟ requirements.

Therefore, should such situation occur with the

Al Quran not being able to bring any meaning to the

Islamic foundation of a person, such person will be

deemed as having embraced a religion which is unable

to function as one – with utter emptiness.

Definition of: Faith

The Islamic faith can be defined as a review or

conclusion made by the Islamic ulamas or a group of

Islamic congregation when interpreting an issue closely

related to the regulations and lifestyle of Islam based on

three (3) resource branches of Islamis Jurisprudence said

to be based on the holy Al Quran. In the end, this is

made as a conclusión (faith) at par with the holy Al

Quran. Punishments will be imposed should these be

doubted. However, there are numerous hadiths that are

deemed as false, but its usage being permissible as “new

water” – its purity and acceptance at the world‟s

standards.

In the meantime, its analogy in terms of faith

functioning as Right Literature cannot be doubted at.

Hence, this exists from the statements and writings

made by the venerated ulamas as mere hear say that

do not require academic arguments or doubts.

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In the meantime, besides having the hadith and

analogies playing their roles in determining elements of

faith, the ulamas too play an important role in ensuring

matters related to faith, where decisions made by them

pertaining to faith is referred to the Hadith and

analogies which produce – ijtihad (independent

reasoning). This a newer view of the ulamas when a

given issue fails to be seen within a hadith or analogy.

However, this is then classified as an element of faith.

Such independent reasonings have led to

numerous doubts being casted as these are far from

being relevant. In fact, its obvious ignorance causes the

people to look rather foolish practising the faith. A form

of independent reasoning that conclude the origin and

the form of DNA of a creation, is similar to the flesh

(Lahmaa – Surah:5: Al Maidah:3).

Such faith does not take into account the

structure of nature‟s creation. This is similar to the

oxygen (O2) molecules which can never be the same as

water (H2O) molecules although the oxygen molecule

sexists in the water molecules (H2O). Therefore, it is

obvious that the oxygen (O2) molecules are never water

(H2O) molecules or wáter itself. The same goes with the

pig DNA which is not similar to the pork DNA although

the pig‟s DNA exists in the pork.

This is the ijtihad that will cause the religious to

find it difficult to consume food. Example: when they

realize that there are many fish in the river which

contain the pig‟s DNA and the same goes with

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vegetables in the market. (Note: Please refer to the

scientists of Natural Products. The Author is also a

Natural Products and Bio Chemisty Scientist).

Therefore, what is the ijtihad of faith towards

the islamic banking system, as it is not based on hadith,

analogies and the holy Al Quran (Note: Is it sufficient

with the verse: Wata‟aawanuu „alalbirri wataqwa -

Surah 5: Al Maidah:2 – to be used as the foundation to

Islamic banking?), whereas the banking system‟s

implementation is based on its modification of system

to maintain the system‟s requirements and to supposedly

prevent raking bank interest (Surah:3:Ali „Imran:130).

Therefore, the issue raised here is if the

financial forensics process in the aspect of permissible

and prohibited is thoroughly studied, when a bank loan

has been approved and granted to its customer based on

the Mudharabah concept and is assumed to prevent

raking bank interests, will the bank not be practising the

concept of: irregular business by borrowing money

from another party to top up the current fund with its

bank interest? (Note: Inquire this from the bankers).

Furthermore, why isn‟t the financial resource

checked via forensics from its depositors, whereas there

are many non-Muslim depositors who deposit their

money using the Islamic banking system. And, how will

it be should the deposits used by the Islamic banking

origin from the sale of liquour and pork?

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However, such situation defers with investments

made at the Stock Exchange which thoroughly refines

businesses dealing with what is permissible and

forbidden at its stock exchange counters, thus rejecting

whatever forbidden.

This describes the hardships one has to undergo

when embracing a religion and with the self-acclaimed

brilliant intellectuals who claim that even DNA is at the

same level of meat (Before the commencement of

Dharurah – even the forbidden can become permisible)

which sees inconsistencies in its consequences.

These are among the two (2) examples of faith

that have to be accepted as elements of non-devastation

upon the creation of the religion based on the crossroads

of ijtihad and faith that are not being based on the

knowledge‟s relevance which has worsened the

situation. In fact, even the highly educated religious

people have made things even tougher in matters related

in modernising the religion due to globalization.

Owing to this, the future generation has been

reminded to consider the truth within a faith declared by

the ulamas. This must be done in three (3) aspects:

One: Make use of any details of faith made by

the ulamas as long as they are based on the holy Al

Quran. This is because Islam existed due to the holy Al

Quran and nothing else beside the holy Al Quran.

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Two: Make use of any details of faith made by

the ulamas, not due to the certain parties who for their

personal gains which lead to catastrophes due to man‟s

own doing.

Three: Make use of any details of faith should

its Sunnah not reflect the backwardness or irrelevance of

the era. Wallahu‟alam.

Way of Life

Primitive Non-Sunnah

Question: Why „Camel Sunnah‟ in the era of

modern car should not surfaced in view of Islamic

understanding and why it became debated issues in the

context of Islamic understanding of „Prophet Sunnah‟?

Answer: Truly, the above question needs to be

justified in view of the recent era on the existence of a

phenomena on the understanding that for every lifestyle

in the era of Prophet Muhammad s.a.w was the lifestyle

of Prophet Muhammad s.a.w that characterised as

„Sunnah‟ and the element of sunnah should be followed

as way of life for Islamic society without the needs for

„brain surgery‟ in view of existing situation and to why

it exist. The scholistic attitude of the recent Islamic

intellectuals have exagerated the question of sunnah

which inclined to justify their own lifestyle for them to

resolve their family needs to avoid starvation or to live

comfortably. Thus, their way of life has deviated in

designing a specific platform or model to generate

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wealth and comfort in the context to suit their own self

interest.

In view of this unresolved existence, it initiated

the intellectual thinking among the Islamic scholars to

produce or design a religionalistic approach which is

capable for sourcing of wealth for them so that their

effort on disseminating these values can co-exist as

business entity based on religous approach. This,

specifically, comprises of elements of Sunnah which

seems to be sources of wealth in everday life.

As a result, it should not be surprised that the

glossary of religous words have surfaced, such as:

Sunnah Business, Food Sunnah, Sport Sunnah and

Makeup Gear Sunnah, existed in societies. The situation

of the dates considered as food sunnah which was once

the Prophet Muhammad s.a.w food, not knowingly in

the mind that these dates were the common food eaten

by Abu Jahal and Abu Lahab before Muhammad was

borned and also eaten by Firaun (Pharaoh) and Namrud

in the era of Musa and Ibrahim.

Thus, the question of having a ‘Long-Call’ in

the desert and cover it with sands resemble parts of cat

behaviour or can it be accepted as the way of Sunnah?.

If not – why? Relook at the era of Prophet Muhammad

s.a.w, although he was a Prophet, his behaviour

remained as normal human. Ana basyarun mislukum

(Surah:18: Al Kahfi:110). In which, the Prophet also

took „Long-Call’ without toilet. Thus, taking this „Long-

Call’ in the desert cannot be classified as the way of

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Sunnah and should it be Sunnah when taking this Long-

Call in the desert as the way of dakwah for the society

where the sunnah value is equivalent to the sunnah of

eating dates.

It can be far from this. If the dates still exist and

be accepted as sunnah food. Why the tree trunk date did

not be taken as Mimbar Sunnah in the mosque for Pak

Imam to recite khutbah every Friday on the tree trunk

date. It is far from that since the tree trunk date can be

used for import and export ítem based on Sunnah where

it can generate halal income in view of market excess

based on Sunnah such as the business of Prophet dates

during pilgrimage season.

As such to grand children, the religious issues

becomes more complicated due to religious doctrine

where religious platform is taken as business and wealth

platform. Since those early days, the world remained

silent where religion activities were taken as platform

for gaining self sustainable needs or wealth creation

platform in which the way of Sunnah was created

without feeling of fear and guilty. In addition, the world

remained silent and did nothing when the charges for

performing Haj and Umrah (Haji Umrah Badal) were

done by the strong religious members. When asked:

Why this kind of work was allowed for them. They

replied (should it): Since the Prophet Muhammad has

carried out and took the charges for performing the Haj

and Umrah (Obviously, readers replied: Liar). Its truly

liar. However, how can they did it where the Prophet did

not performed it and whereas, they were sunnah

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followers and strong religious members (Author

Reiterated).

As such, it can be seen that all the while,

religious activities seemed to be self created without

strong basis. This include created sunnah where their

self created sunnah were said as sunnah and accepted as

sunnah. This form of effort was considered as

irresponsible attitude carried out by „good people’ of

‘respectable syaitan’ (Surah:41:Fussilat:29) where

religión was considered as platform for creating self

needs and sunnah being sold cheaply.

Thus, it should be cautious of the halal logo,

since najis mughallazah not only comes from life pig.

Plastic pig can be haram. If najis and poison exists on

them. So, ask yourself: should mouth swallow a piece of

food that resemble pig head. Where this pig was created

from soya bean and halal logo was authorised on it.

Then without hesitation, swallow the Soya pig head

where the stomach is inhumane, whereas, mouth, hand

and taste have influenced stomach and ownself without

any feeling of vomiting. Think deeply.

Classification

Attitude of Sunnah Nabawi

Truly, this discussion will be not completed. If

the question of sunnah appearance with sunnah

characteristic is not clarified. In situation of sunnah

appearance which act as the only sunnah that can exist,

if the words and Prophet Muhammad s.a.w actions

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through whole of his life can occupy at least seven (7) of

the following requirements:

One: The words and Prophet Muhammad s.a.w

way of life can only characterised as sunnah and can be

accepted as element of sunnah, if the words or actions

were truly came from the way of life of the Prophet

Muhammad s.a.w and prioritised (started-emphasised)

by the Prophet. This meant that any way of life which

were not emphasised by the Prophet and were not done

by the Prophet s.a.w. thus, it will not be categorised at

all as an element of sunnah. Think deeply.

Two: The words and way of life of the Prophet

of Muhammad s.a.w only characterised as sunnah and

can be accepted as element of sunnah, if the words and

the actions of the Prophet Rasulullah s.a.w. are based on

Al-Quran which the Quranic has stated through the

concept: Maayantiqu „anilhawaa inhuwa illawahyun

yuuhaa (Surah:53: An Najm:3). Which meant that for

every words and the way of life of the Prophet

Muhammad s.a.w through his actions without the basis

of Al Quran (is characterised as words and actions

through normal human appearance as maqam: Ana

basyarun mithlukum (Surah:18: Al Kahfi:110) should

not be characterised and accepted as element of sunnah.

. As an example

For discussion

Should the way of life of Prophet Muhammad

s.a.w: Feels the God has forgotten him (Surah:93: Adh-

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Dhuha:3) was accepted as sunnah and taken as element

of sunnah which was listed as source of sunnah practice.

Can the anxious act from the Prophet Muhammad s.a.w.

was featured as not giving any hope to the God

(Surah:94: Al Insyirah:8) after the lost of Aishah r.a

(Surah:24: An Nur:11-16) were also taken as elements

and sources of sunnah. Instead, these two actions of the

Prophet were advised and corrected by the God through

His revelation to the Prophet and gazetted into Al

Quranul Karim. Think deeply.

Three: The words and way of life of the

Prophet Muhammad s.a.w can only act as sunnah and

can be accepted as element of sunnah, if the words and

actions of the Prophet s.a.w. were realised based on the

concept: Aaamanuu wa‟amilusshaalihaat (Surah:29:

Al Ankabuut:9) that capable to realise the benefit which

characterised: Falahum ajrun ghairu mamnuun

(Surah:95: At Tin:6) with the aimed to harmonise

(Surah:18:Al Kahfi:15) the world life and the life of the

day-after or akhirat (Surah:2:Al Baqarah:201) at level of

the maqam: Wainnaka la ajran ghairumamnuun

(Surah:68: Al Qalam:3) and ini maqam: Wa innakala

„alaakhuluqin „aziim ( Surah:68: Al Qalam:4).

This meant that for every words and the way of

life of the Prophet Muhammad s.a.w which he had

performed without referring on two concept: Aaamanu

wa‟amilusshaalihat (Surah:29: Al Ankabuut:9) which

aimed to create harmonisation (Surah:18:Al Kahfi:15)

between the good life of the world and the good life of

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akhirat (Surah:2:Al Baqarah:201) should not be

accepted at all as an element of sunnah.

Four: The words and way of life of the Prophet

Muhammad s.a.w can only be characterised as sunnah

and accepted as element of sunnah, if the word and his

action appeared with characteristic: Walal aakhiratu

khairul laka minal uula walasaufa yu‟tika rabbuka

fatardaa (Surah: 93:Adh-Dhuha:4-5) appeared as

sunnah transformation that reveal a situation which is

better than the current situation with its relevancy

encompass time and space.

One of the attitude which ignored the concerned

of the positive attitude development of the Prophet

Muhammad s.a.w. Without their own hypothesis

creation: if Prophet Muhammad s.a.w still a life today.

Should the camel remains as his sunnah transport as

sunnah for all of his followers. And should the sands

around his compound act as toilet where the Prophet

accepted his desert environment as his toilet. Think

deeply.

Five: The words and way of life of Prophet

Muhammad s.a.w can only act as sunnah and be

accepted as element of sunnah, if the word and his

action appeared with the characteristic: Liyaquu

mannaasu bilqisti – (For the relevancy of human to

stand-up -Surah:57: Al Hadid:25). It means for human

success through ownself effort. Success to change

ownself and for the success of the whole world. Thus, it

means that for every words and the action of Prophet

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Muhammad s.a.w as he had performed without the basis

of concept: Liyaquu mannaasu bilqisti should not be

characterised and accepted as an element of sunnah.

Think deeply.

Six: The words and way of life of Prophet

Muhammad s.a.w can only act as sunnah and be

accepted as element of sunnah, if the word and the

action of the Prophet Rasulullah s.a.w appeared with the

characteristic: Religionising without force. Religionising

with full contempt and understanding. Religionising

with full understanding of hyprocrisy and the needs for

goodness through religious activities with full heart of

tauhid to the God, rasul and Al-Quran. One of the basic

situation and attitude which was portrayed by Allah

„azzawajalla through words was stated in verse: Surah

2:Al Baqarah:256.

Whereas, forbid all Muslim from religious

hatred and other forms of praying which not fully

contempt to the God through Al Quranic approach and

the existence of syariat Muhammad (Surah:6: Al

An‟aam:108). Thus, it meant, if the word or the actions

of the Prophet Rasullulah s.a.w were against the ayat

(2:Al Baqarah:256) with his followers practices brutal

and terrorism activities. Such actions will not be

characterised as of under sunnah way of life.

Without hesitation, if the perception of

wasatiah Allahu azzawajalla needs to be applied for

the goodness of the society and societal activities.

Especially for the multi level society (plural society -

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Surah:49: Al Hujuraat:13) with the basic livelihood

societal wellbeing.

Seven: The word and the way of life of the

Prophet Muhammad s.a.w can be characterised as

sunnah and be accepted as element of sunnah, if the

words and his actions were based on his prophetic

characteristics. Such that: Siddiq – Amanah – Tabligh

– Fatanah. As such, for every words and the way of life

of the Prophet Muhamad s.a.w through his actions

without the act based on the concept: Siddiq – Amanah

– Tabligh – Fatanah, should ever cannot be

characterised and accepted as confirmation as element

of sunnah.

Conclusions

Based on these seven way of life of sunnah

characteristics that strongly debated, it should

highlighted in details before practising. In view of

misconception or misintrepetation of sunnah,

automatically will appear in any sunnah implementation,

if one of these seven (7) factors exist among them.

On the other hand, if one of sunnah practices

was proven as sunnah. Then, it should be the obligation

of the Prophet Muhammad s.a.w followers to go on

practicing as well as revealing it to the world the

sunnah‟s way of life of the Prophet Muhammad s.a.w

followers with the characterustics: Liyuz hirahuu

„aladdiini kullihi walau karihal musyrikuun (Surah:9:

At Taubah:33). The only way of life of these civilised

followers which generate goodness and wellbeing in-

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line with emerging functions of the prophet Messenger

in maqam: Wamma arsalnaaka illaarahmatallil

„aalamiina (Surah:21: Al Anbiyaak:107). Think deeply.

Sunnah

In the holy Al Quran‟s Angle

Question: Is there no such term of Sunnah in

the holy Al Quran? – A Sunnah which presents the

truth naturally to enable man who has embraced his

religion to become advanced and prosperous in this

world and the hereafter. If such term exists, what is

meant by it?

Answer: It is a relief to answer this question

because this involves the holy Al Quran and never

anyone else. It is different from the issues pertaining to

Sunnah which lie outside the holy Al Quran. However,

its answers must be carefully constructed in order to

safeguard the feelings of the others and so that it will not

touch their belief especially when it comes to discussing

issues related to Sunnah and faith invented by man

himself.

The term: Sunnah is clearly stated in the holy

Al Quran when Allahhu‟azzawajalla had stressed that

Sunnah is indeed a truth onto mankind (Surah:33: Al

Ahzab:38-39) and this is referred to as a natural

tendency (Surah:30: Ar Ruum:30) which must be

fulfilled. This includes Sunnah (commandment and

examplaries) onto the purpose of man being created

(Surah:2: Al Baqarah:30) from the very beginning until

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they have been dispatched to earth to carry out their

lives as Allah s.w.t.‟s Qaliphs on earth.

The Sunnah stated in the holy Al Quran can be

expanded and interpreted into the form of an icon and

idol towards the religion‟s approach besides developing

one‟s self and to transform the earth – (Surah:21: Al

Anbiyaak:105). This a form of Sunnah which involves

comprehensive commandments and examplaries cited

from the religious ambiyas which have different views

from the Sunnah other than the holy Al Quran as they

only concentrate on stories and statements made by the

Prophet.

Definition of:The holy Al Quran‟s Sunnah

The term: Sunnah in the holy Al Quran‟s view

can be defined as all actions and practises of the

Prophets and Rasools sent by Allah s.w.t. as recorded in

the holy Al Quran, and this includes the actions of

Prophet Muhammad s.a.w. as his mission and vision to

generate blessings for the entire universe by creating

man as God‟s servants who are able to transform and

develop themselves apart from being righteous towards

God. At the same time, those actions which reflect

animosity towards God and any form of irrelevence

must be avoided.

Hence, this reflects man‟s natural tendencies in

terms of humanity as created by God under His

commandment and vision as decreed by Him in His

Holy Sriptures and the holy Al Quran.

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In order to explain and classify the term: the

holy Al Quran Sunnah (Sunnah from the holy Al

Quran) which functions as God‟s natural blessings, these

can be done by classifying them into seven (7) angles:

One: The holy Al Quran‟s Sunnah in the form

of a given action and method which reflect‟s Allah

s.w.t.‟s oneness in opposing those men who prevent the

others from being in His oneness. In such circumstance,

the heart and soul‟s strength are taken into account apart

from patience towards hoping for God‟s acceptance

which could help prosper man in this world and the

hereafter.

Therefore, such actions must be made as

Sunnah (turned into icons and idols) by those who are in

search of Islam which means the prosperity of God as

appears in maqam: Qaala aslam tu lirabbil „aalamin

(Surah 2:Al Baqarah:131).

Two: The holy Al Quran‟s Sunnah in the form

of a given action which accepts and portrays the

religion‟s wasilah (Surah:22: Al Hajji:78) through the

virtues of Muhammad s.a.w. (Surah:45: Al Jaatsiyah:17-

18) which are based on the icons and idols of the earlier

Prophets and Rasools as commanded by God to

Muhammad s.a.w. so that he will relay stories about the

earlier people which had been highly looked at by God

(Surah:24:An Nur:34).

The Prophet himself expressed God‟s

requirements to the entire mankind through a religion

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known as the religion which prospers, created by God

(Surah:5: Al Maidah:3) and as made wasilah (Surah:16:

An Nahl:123) and revealed to him through the holy Al

Quran (Surah:6: Al An‟aam:106). This depicts the role

of the holy Al Quran in making the holy Al Quran‟s

Sunnah as core to Prophet Muhammad s.a.w.‟s

constitution as sent down by God in the form of

blessings for the entire world (Surah:21: Al

Anbiyaak:107).

Therefore, such actions ought to be made

Sunnah (made as icon and idol) by those people who

seek Islam for its prosperity from God, as in maqam:

Qaala aslam tu lirabbil „aalamin (Surah 2:Al

Baqarah:131).

Three: The holy Al Quran‟s Sunnah which

functions as an action of icon and idol to the

advancement of humanity so that whatever occured

during the ealier times and no longer now must be made

into an examplary, especially in matters related to

knowledge, with a reminder that the foundation to such

high development as mentioned in the holy Al Quran is

never to be considered as a stumbling block to its

advancement (Surah:14: Ibrahim:24-26). In fact,

whatever has been found missing must be returned due

to its nostalgic excellence, as in: Maanan sakhmin

aayatin aunun sihaa…ilakh (Surah:2: Al Baqarah:106).

The same goes with new inventions which are

sure to spread out until these are able to go beyond the

knowledgeability that had been portrayed during the

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era of God‟s messengers in the form of ancient

leadership which positioned the foundation of humanity

civilization to develop the entire world. Its success was

then displayed by the generations that pursued.

Therefore, such action ought to be made Sunnah

by those people who seek Islam for its prosperity from

God, as in maqam: Qaala aslam tu lirabbil „aalamin


Four: The holy Al Quran‟s Sunnah as a form of

icon and idol of man‟s humanity development so that

whatever created during the earlier times and no longer

today must be made examplary, especially on its

material and physical form of development for man‟s

life to enable them to live in relevance (Bilqisti – Surah

57:Al Hadid:25) besides being able to interpret from the

nature‟s resources prepared by God in order to discover

furqan that exists for the sake of developing mankind in

terms of their abilities and advancement without any

obstructions or limitations being imposed.

Therefore, such actions ought to be made

Sunnah by those people who seek Islam for its

prosperity from God, as in maqam: Qaala aslam tu

lirabbil „aalamin (Surah 2:Al Baqarah:131).

Five: The holy Al Quran‟s Sunnah as a form of

icon and idol of man‟s humanity development so that it

could study and explore further into the holy Al

Quran. (Surah:47:Muhammad:24) with the hope that

man will belong amongst the intelligent due to the holy

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Al Quran (Surah 72:Al Jin:2) upon them realizing that

everything truly exists in this virtual world; the heavens

and the earth, as documented in the holy Al Quran

(Surah:27: An Naml:75). Even the vast ocean is able to

display: Qadar Kejadian (Surah:54:Al Qamar:49-50)

in the form of theories and formulae (Surah:72:Al

Jin:16) which describe the exclusivity of the worlds

which prostrate to mankind, as commanded by God

(Surah:31: Luqman:20).





Six: The holy Al Quran‟s Sunnah as a form of

icon and idol of man‟s humanity development in terms

of observing the covenant between God and Iblis which

allows the latter to entice mankind (Surah:38:Shaad:79-

83). Such enticement will taint the hearts of man besides

severing man‟s relationship with God as their actions

will cause themselves to become ignorants. These will

distract man from their actual purpose of being created

by God and instead cause them to head towards

disbelieving, evil and disloyalty.

Therefore, man must seek for ways towards

attainng the wasilah path by purifying their hearts to at

least the level of: Mutmainnah desire (Surah:89: Al

Fajr:27-30) without forgetting themselves and God

(Surah:59:Al Hasy:18-20) all the time throughout their

lives (Surah:33: Al Ahzab:41-42) as a servant who has

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been invited and assured to enter Paradise besides

having the opportunity of meeting God being Rabbul

‘izzati (Surah:75:Al Qiyaamah:22-23) on the

Resurrection Day in eternity together with the Prophets

and As-sholihin (Surah:4: An Nisa‟:69).





Seven: Sunnah in the form of valueable lessons

which must be avoided by those who yearn to be faithful

towards Allah s.w.t. and His Rasools. The actions of

Iblis, Fir‟aun, Abu Lahab, Musa As Samiri and Abrahah

are among the few examples cited as muzakkir sunnah

that must be given serious attention. It is not doubtful

that such actions continue to occur in the world although

man has attained a high level of knowldge and

development. Owing to this, the tuzakkir sunnah has

been portrayed in the holy Al Quran so that the

generations that follow will not imitate such actions or

add on to their evil doings. Instead, man must make

them as reminders and caution that must be avoided.

Therefore, such evil actions as made tuzakkir

sunnah by the holy Al Quran must be given serious

attention. The same goes with some parties claiming to

create new books on the pretext that those are from

Allah Taala. However, such action will only tarnish

Islam‟s image, similar to the apes in the thick forest (in

maqam Faja‟alna nakalallima bainaya daiha wamaa

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khalfahaa wamau „izatallil muttaqiin Surah:2:Al

Baqarah:66).

Nevetheless, such actions cannot be made as

icon and idols by man who are in search of Islam for its

prosperity from God, as in maqam: Qaala aslam tu

lirabbil „aalamin (Surah 2:Al Baqarah:131).

So, the future generation, these are the types of

Sunnah that have been made wasilah by Allah s.w.t. for

Prophet Muhammad s.a.w. to follow, based on the holy

Al Quran that had been sent down. Owing to such, the

people of the Prophet must instill the same stimuli of

Sunnah within their lives of Islam all for the sake of the

holy Al Quran. Ponder over this. Wallahualam.

The End

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An Old Secret

For the Womenfolk

Third:

A Prayer for Natural Female Libido Enhancer

(Kacip Fatimah)

Yaa hubba -+- quwwata hubba -+- Yaa

marrahiimu -+- wayaa marrahiim -+-

Wara‟sil rahmaani -+- wara‟sil wadudi -+-

Fijannatil waduudi -+- Walhamdulillaahi

rabbil‟aalamina

Wahai kasih -+- kekuatan kasih -+- Wahai

pemilik kasih dan wahai pemilik kasih -+-

Demi kepala penyayang dan demi kepala

pengasih -+- Pada syurga pengasih -+- Dan

segala puji bagi Tuhan sekalian alam -+-

Method:

One:

Recite this prayer before an intimate relationship.

Recite this prayers for three (3) times and gently

stroke your private area during each recital.

Two:

Entice your husband to dance together, although at

different beats.

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What are the benefits of

A Woman‟s Temptation

According to the elders, a young bettlenut will ever

be cracked apart if it wasn‟t for the nutcracker. A wife‟s tight

embraces signifies a sense of longing. As the woman swings,

the man dances. The woman silently laughs as it is

worthwhile to head towards the well, although on a cold

morning. Wallahu a‟alam.

An Old Secret

For the Womenfolk

Fourth:

A Prayer for Male Libido Enhancer

Yaa rijaalu rabbiir rijaali -+- Waqiyaamir rijaali

ma‟aka rijaali -+- waquwwata rijaali -+- wa

anzalni bitajallanii -+- maa idatan zuuqillatii -

+- hubbun „alaa hubbin -+- Rijaalan

jannatul qubra -+- Walhamdulilaahil waduud -

+-

Wahai kejantanan Tuhan (bersifat) jantan - +- Maka

bangunlah kejantananku -+- bersama engkau

(bersifat) jantan -+- Dengan kekuatan jantan

-+- Lalu perturun-jelmakanlah -+- hidangan rasa -+-

Kasih di atas kasih -+- jantan dari kebesaran syurga

-+- Dan segala puji bagi Tuhan yang Maha memiliki

kasih -+-

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Benefits of a Vigorous

Erected Pole

According to the elders:

When a wife glances at her husband, this signifies

her readiness in accepting a gift. Therefore, recite this prayer

and gently stroke your own manhood for three (3) times, and

its desired effects will be rewarded.

Wallaahu a‟laam.

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N while discussing the Draft Resolution of the Fifth Annual Conference of

World Philosophical Forum that will be submitted to the UNESCO and

the United Nations, on 2nd of October 2014. A history that will be

remembered for the opportunity given to him.

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A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N in front of

the National University of Athens, the venue of the Fifth Annual Conference of World Philosophocal Forum, held on 29th of September

2014 until 2nd of October 2014.

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N and Mohammad Nizar Mat Nor, in front of the National University of

Athens, the venue of the Fifth Annual Conference of World

Philosophocal Forum, held on 29th of September 2014 until 2nd of October 2014.

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A photograph of Classical Philosopher Prof. Dr. Igor Kondrashin with

Dato‟ Philosopher Prof. Dr. Halo-N at the lounge in conjunction with the 5th World Philosophical Forum held at the National University of

Athens on 2nd October 2014.

A memorable photograph of Prof. Dr. Jack Hart (Ireland) with Dato‟ Philosopher Prof. Dr. Halo-N at the Lounge of the 5th World

Philosophical Forum held at the National University of Athens on 2nd

October 2014. Also seen is Miss Junyan He (China) Envoy of World

Philosophical Forum - Asia Region.

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The Seventh Chip

Understanding the Tasauf Guidance

Module (Heart‟s Purification- Getting closer to God)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 3 - 2014

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A Special Discussion

Title: At the Corridor of the Tasauf World

Tasauf Guidance Module

Introduction

In the midst of chasing merits based on

remedies and fiqah knowledge (virtues), there sure is

another group of people who yearn to recieve God‟s

tranquility and acceptance via remedies and tasauf

guidance (wasilah knowledge). This branch of

knowledge possesses its very own methods for man to

get closer to God besides cleansing the heart from

mazmumah traits to make way for mahmudah traits that

are commended by God to be instilled. At the same

time, such person will also be able to increase his desire

level to at least the level of: Ammarah, and eventually

moving towards achieving Mutmainnah, Radhiah and

Mardhiah.

However, in the midst of exploring knowledge

in the tasauf world, there are some parties who will ask

on the guidance module and curriculum involved that

will be handed out by each mursyid of the tasauf field,

as determined by its wasilah method. Such information

is rarely elaborated all this while. However, the Author

will give a brief explanation on this matter in this piece

of writing, and may this be beneficial to everyone who

reads it.

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Exploring the Module

Question: The acquiring of tasauf knowledge is

seen as a great importance in the angle of Allah s.w.t.‟s

oneness and His Godliness in embracing the religion.

Therefore, please explain the guidance ingredient that is

instilled by the tasauf knowledge until man is able to

achieve a high level of unity with God besides

portraying its wisdom of knowledge.

Answer: The guidance module and curriculum

which emphasises the tasauf knowledge can be

classified into twelve (12) phases:

The Twelve Modules

Phase One (1) Tasauf Module

Every pupil and mursyid must determine the

knowledge‟s source and its relationship apart from the

authorization of their teachers who teach the true virtues

of Prophet Muhammad s.a.w. which displays the

genuine path of wasilah as meant by the holy Al

Quranul Karim (Surah:5: Al Maidah:35). This means

that those people who wish to indulge themselves into

the tasauf world must ensure that their teachers are

highly qualified to teach this subject matter, with a

certified wasilah level.

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Phase Two (2) Tasauf Module

Every tasauf mursyid will ensure that each and

every pupil of theirs truly wish to acquire and strive

towards the wasilah path. In other words, they must

truly pledge their loyality towards Allah s.w.t. and His

Rasool based on the Islamic religion inherited by

Prophet Muhammad s.a.w. from Ibrahim a.s. (Surah:6:

Al An‟aam:161) as the religion‟s continuity (way of life)

of Adam a.s. by striving to achieve a strong unity with

Allah s.w.t. through the wasilah path (Surah:5: Al

Maidah:35).

Referring to the virtues of Muhammad s.a.w.

(Surah:45: Al-Jaatsyiah:18) in terms of purifying one‟s

self, heart and soul (Surah:37:Asshaffaat:83-84) until

the mahmudah traits are seen in a person as:

Ahsanitaqwiin (Surah:95: At Tin:4) portraying insanul

kamil (Surah:98: Al Bayyinah:8-9) who is sincere

towards his religion (Surah:39: Az Zumar:11-12) as in

maqam: lil laahi Ta‟ala (Surah:6:Al-An‟aam:162-163).

In addition such person will strive hard to display the

furqan of a prosperous life in this world (Surah:57: Al

Hadid:25) besides preparing for the hereafter (Surah:19:

Maryam:15).

Phase Three (3) Tasauf Module

Every pupil of any of the tasauf mursyids will

hold an Allegiance Ceremony with their respective

mursyids (Surah:33: Al Ahzaab:7). Such agreement

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signifies the beginning of the wasilah continuity with its

knowledge acquiring methods as performed by the

earlier mursyids (Surah:48: Al Fath:18). This ceremony

is vital as this will lead to the wasilah which signifies

the beginning of knowledge continuity in the future

from one pupil to another. However, such position does

not exist within the Syariat studies, but in the wasilah

knowledge.

Phase Four (4) Tasauf Module

Every mursyid of the tasauf knowledge will

discuss and explain to their pupils on matters related to

the origins of mankind, their creation (Surah:7:Al

„Araaf:172) and the vision of Allah Ta‟ala towards

mankind, i.e. the pupils themselves on earth (Surah:57:

Al Hadid:25).

It is stressed that man plays an important role as

Allah s.w.t. has created them to inhabit earth (Surah:2:

Al Baqarah:30) due to their role as Allah s.w.t.‟s

Qaliphs on earth (Surah:6: Al An‟aam:165). Therefore,

with the existence of such curriculum, man will

understand better on who he really is, apart from getting

to understand God besides instilling the spirit to serve

God.

Phase Five (5) Tasauf Module



the roles and responsibilities of man towards God. They

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will also explain the role of a person towards their

ownself, their family, society and country by portraying

their knowledge based on the principle of: Aamanuu

wa‟amilusshaalihat which leads such pupils to belong

among the devout servants of God‟s (Surah:29:Al

Ankabuut:9).

Therefore, such curriculum will produce man

who understand their role in life besides hoping to

become advanced in life‟s relevance as in maqam:

Liyaquu mannaasu bilqisti (Surah:57: Hadid:25).

Phase Six (6) Tasauf Module



the world (Surah:15: Al Hijr:20) in terms of its benefits

(Surah:18: Al-Kahfi:7) and challenges (Surah:3: Ali

„Imran:185). They will also discuss on matters related to

Iblis and Satans who are man‟s greatest adversary.

(Surah:17: Al Israak:53).

Among the topics discussed include matters

related to the heart and how easily it can be ruled by

Iblis and Satans and this can easily severe man‟s ties

with God besides tarnishing humanity.

The pupils will also be taught on methods on

how they can defend themselves from Iblis and Satans‟

doings and this is taught at the: Khaafa level as:

Wanahannafsa‟anilhawaa (Surah:79: An Naaziaat:40)

apart from the: Khasyiya level as: Zaalikaliman khasyi

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yarabbah (Surah:98: Al Bayyinah:8). Concurrently, the

pupils will be exposed on the methods on how they

could portray righteousness towards God.

Therefore, such curriculum will be able to

produce man who would understand the world better in

terms of its advantages and disadvantages as they

explore the world as a place for investing life‟s

prosperity.

Phase Seven (7) Tasauf Module



desire – the Ammarah desire (Surah:12:Yusuf:53) which

is able to destroy humanity and man‟s own dignity

(Surah:7: Al A‟raaf:179). This desire also taints the

heart with rust (Surah:83: Al Mutaffifiin14-15) and

causes man to become blind towards displaying

development to God (Surah:22: Al Hajji:46).

In the meantime, the tasauf mursyids will also

introduce their pupils on the other levels of desire that

could raise mankind in terms of their humanity as a

devout servant of God‟s.

Therefore, such curriculum will be able to

produce men who would understand their desires and

dignity in the eyes of God with the spirit to rectify

whatever shortcoming they may have.

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Phase Eight (8) Tasauf Module



shirk. This is a subtle issue which needs to be

emphasised (Surah:4: An Nisaak:116), and at the same

time the mursyids need to discuss and teach therir pupils

on methods involved in purifying the heart through

supplications and performing prayers (Surah:87: Al

A‟alaa:14-15).

Thus, the mursyids will bestow each and every

pupil of theirs the supplications that ought to be recited

(Surah:73:Al Muzzammil:8) from one level to another

until they achieve the level of: Insanul kamil (Surah:89:

Al Fajr:27-30) as the pupils are able to prove Allah

s.w.t.‟s bestows upon attaining the high level of a

purified heart and desire.

Phase Nine (9) Tasauf Module



the existence of the Laduni knowledge (Surah:18:Al

Kahfi:65) and its methods on how to acquire them

(Surah:16:An Nahl:2), as this is something that can

never he attained by the practitioners of virtues.

However, this only exists in the tasauf world as long as

the pupils practise the ingredients of tasauf studies

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Such advantage does not exist in today‟s

education system, but only in the Godly worlds - due to

the bond between God and His devout servants.

Phase Ten (10) Tasauf Module



fana’ (transient) and: zuhud. Every mursyid of the tasauf

knowledge will closely watch the behaviour of their

pupils as they practise the ingredient of the tasauf

teachings.

However, this must be carried out throughout

the commencement of the studies, especially during the

occurence of zuhuq (oblivious towards worldly matters)

and fana’ qalbi – a phenomena which the pupils may

experience in the Godly world before they lay their foot

in the fana’ baqaaillah as those successful in

remembering God as in maqam: „Alaa shalaatihim

daaaimun (Surah:70: Al Ma‟aarij:23). This is when

such person attains his memory at the level of

permanent witnessing (through obligatory prayers)

towards God although he may seem to be a simple

person in life.

Such surveillance is deemed crucial to prevent

the pupils from being trapped in the zuhub world where

they will go to the extent of abandoning worldy matters

and instead spend the rest of their lives in mosques

chanting supplication, being drifted away in their love

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for God. However, such action is rebuked by Allah

s.w.t. (Surah:9:At Taubah:108).

Phase Eleven (11) Tasauf Module



methods on how one can benefit from God. In other

words, wise in making use of God until the concept of:

Iyyakana‟buduu waiyyaaka nasta‟iin (You alone we

worship and You alone we call for help– Surah:1: Al

Fatihah:4) is enhanced in the form of Allah Ta‟ala‟s

offer in maqam: Waizaa sa alaka ‟ibaadii „annii faiinii

qariib ujiibuda‟ watddaa „iizaada‟aan ...ilakh

(Surah:2:Al Baqarah:186) - He is the best of all helpers

(Surah:3:Ali „Imran:150) and the best protector

(Surah:12:Yusuf:64).

It is rather sad to note that not many people who

worship God know how to make use of God, whereas,

He is the true God, and unlike to the God worshipped by

Ibrahim a.s.‟ father which was axed by Ibrahim a.s.

himself. Therefore, the God whom his father

worshipped was unable to render any help (Surah:21:Al

Anbiyaak:66).

Therefore, the future generation, such situation

would never exist within the knowledge of virtues. Even

if there is, it is only up to the extent of requesting the

others to pray and it is uncertain if the prayers will be

answered. This because such people may raise their

hands in prayer but with an empty heart

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(Surah:14:Ibrahim:43). Therefore, this is when the

tasauf knowledge is able to portray its exclusivity – an

approach which is able to bring a person‟s soul to be

close with God, with His help being proven (Surah:8: Al

Anfaal:17) as: Innallaaha baalighu amrihi (Surah:65:

At Thalaaq:3). An exclusive servitude with

incomparable blessings (Surah:48: Al Fath:3).

Phase Twelve (12) Tasauf Module



the methods of reciting the holy Al Quran and the

benefits that they would enjoy during and after their

studies. All pupils guided by their ideal mursyids will be

taught the following matters about the holy Al Quran:

(i): To urge and encourage the pupils to recite

and memorize the holy Al Quran from surah:1: Al

Fatihah until the end of verse: 114: An-Naas. Such

memorizing process is carried out in an organized

manner without skipping, and this is based on the

concept of: Warattilil quraaana tartiilaa (Surah:73:Al

Muzzammil:4). Such method is to ensure that every

pupil understands the entire contents of the holy Al

Quran at a quick glance.

(ii): To urge and encourage the pupils to always

be motivated to recite the holy verses of the holy Al

Quran so that its meaning will become part of their

lives. In fact, this method is to display three (3)

meanings:

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(a): To make the holy Al Quran as a pillar of

strength for a person‟s heart from being subjected by

Iblis and Satans (Surah:58:Al Mujaadalah:19). This is

because man‟s own ignorance towards the holy Al

Quran will cause them to become easily subjected by

Iblis (Surah:43: Az Zukhruf:36-37).

(b): To make the holy Al Quran as a form of

supplication to create strength within the person

(Surah:73: Al Muzzammil:5) besides warding off Iblis

and Satans from residing in such pupils‟ hearts

(Surah:16: An Nahl:98).

(c): Encouraging and teaching the pupils to

venture further into the holy Al Quran throughout their

studies. Such step will enable the mursyids to evaluate,

understand and measure the position of the pupils‟

hearts based on two (2) aspects:

(i): Measuring the heart‟s ability of the pupils

whether it is tightly locked away or open to guidance

(Surah:47: Muhammad:24). If the pupils are rather lazy

to look at the holy Al Quran, it can be concluded that

their hearts are indeed tightly locked. Thus, methods

will be introduced to prevent such pupils from falling

into the world of ignorance and negligence towards the

holy Al Quran (Surah:25: Al Furqan:30) as this aspect

had caused alarm to the Rasulullah s.a.w.

(ii): Measuring the heart‟s ability of the pupils

whether its enticement boundary is thick or thin for the

Satans‟ enticement to take place. This is based on the

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pupils‟ diligence in reciting the holy Al Quran

(Surah:43:Al Zukhruf:36).

There are the twelve (12) basic modules of the

tasauf studies that can be concluded by the wasilah

mursyids from the beginning of such studies being

introduced to the world. May these guide those who

seek for the wasilah and strive towards it. Wallahu

a‟alam.

Question:

Why can‟t the Syariat group of people accept

tasauf, but on the other hand, the tasauf people can

accept the Syariat? Furthermore, the approach of the

Syariat is put into practice by the tasauf people?

Answer:

This is a good question which needs to be

answered as it is able to solve the dilemma‟s secrets

although the dilemma of the Syariat group of people

have boycotted the tasauf group a long time ago. Thus,

there are three (3) reasons for such to take place:

One: Due to the ego among the Syariat group of

people as they claim to be far more superior and pious

from the others as they tend to be ignorant and non-

religious.

Two: Due to the feeling that the Syariat group

of people claim that only their approach reflects the

religion and that there is nothing else compared to

theirs. This means that only the knowledge of virtues

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must be emphasised and put into practice as the tasauf

does not belong to the religious knowledge. Even

matters related to purifying the heart and soul are not

given any attention. Instead, what the Syariat group of

people concentrate on is on matters related to sins,

merits, the forbidden and permissible that are grouped as

a person‟s faith by the venerated elders through four

resources: the holy Al Quran, hadith, Qias and ijma‟

ulamas.

This reflects the ignorance among the Syariat

intellectuals as they tend to overlook the fact that being

well versed and religious by concentrating efforts into

the religion‟s regulations and prevention of vice

activities alone will not be able to cleanse man‟s heart

and soul. Therefore, the importance of the tasauf

knowledge within the religion is seen and that both

methods of Syariat and Tasauf are equally required by

the religion and God of the worlds.

Three: Having the ability to converse and read

in Arabic makes such people feel more religious. This is

due to the fact that they are known as Ustaz. Whatever

uttered by the Ustaz must be taken into account and

praised. So, such people tend to feel flattered due to

their firm grasp of virtues, and that the tasauf need not

be introduced as they are claimed to be not at par.

Hence, such people tend to consider the tasauf group as

deviant.

On the other hand, although the tasauf people

are well-versed in Arabic, they do not make these as

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their yardstick to measure a person‟s strength or

weakness in the religion. In fact, they place importance

onto matters related to the religion‟s practices, as a

devout „abid (worshipper), as worshipping God in

silence is better that uttering a thousand words. Whereas

at the same time, there are many people from the Syariat

group who do not practice what they preach (Surah:2:

Al Baqarah:44). Even worse is when their souls tend to

have a void within them in terms of blessings from God,

which lead to utter disappointment and frustration. Give

this a deep thought.

The End

A photograph showing Dato‟ Philosopher Prof. Dr. Halo-N with Prof. Dr.

Abdelmajid Amrani, one of the 2013 Gusi Laureate Award recipients. Also seen is Mr. Mohd Norazwan Dato‟ Ahmad Laksamana, Chairman of Public

Relations, Gual Periok Foundation - November 2013, Manila

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A memorable photograph of The Hon. Ambassador Barry Gusi, Chairman Gusi Peace Prize Foundation with Madam Nooraidi binti

Hamzah @ Yusoff and Puan Nasibah Wahab in conjunction with the Gusi Laureate Award Giving Ceremony – Manila, November 2013.

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The Eighth Chip

Haddathul Quran

(Hadith – the Light Provider of the Al

Quran)

Note:

Excerpts taken from

Al Fathun Nawa

Volume 4 - 2015

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THE FIRST BANANG

The Writing Concept of

Haddathul Quraan

Introduction

Initiated from the Al Fathun Nawa‟s discussion

regarding the role of the Nabawi Hadith in the context of

turning it into a resource and as one of methods for

interpreting the Al Quran, many avid readers of the Al

Fathun Nawa – Volume 1 had requested the Author to

prove the hadith‟s ability in interpreting the Al Quran.

A lot of skepticism towards the hadith‟s ability

in elaborating the Al Quran obviously exists amongst

the society, especially amongst the secular educated

youngsters and the pious. In fact, the preachers and

Islamic scholars rarely relate clearly the relationship of

the hadiths with any of the Al Quran verses in their

religious talks. This is as if the hadith is able to stand

alone without depending on any of the Al Quran

verses as required by the respective definition of the

hadith, which includes its definition, function and

role towards the Al Quran.

Whereas, at the same time, intelectual defence

and establishing proof onto the hadith‟s role towards the

Al Quran in terms of interpreting the Al Quran does not

extensively exist in the world of Islamic intellectuality.

However, only the authoritative ability of the mouth

exists where it is used to label people with names such

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as being anti hadith, deviant, etc. It is sad to note that

that such people wrongly use their intellectuality

whereas they should be concentrating their efforts

towards finding a solution to such predicament.

Hence, this is a dilemma of labelling people that

must be overcome (Surah: 49: Al Hujuraat:12) besides

the dilemma of punishing the others (Surah:18: Al

Kahfi:20) as such dilemma is definitely not a good step

especially in the world of intellectuality. Instead,

courage in attaining knowledge (Surah:16:An Nahl:

125) must be introduced to the society so that the people

will be able to increase their knowledge, similar to the

ulamas who claim to be rather pious.

In order to face this challenge, this piece of

writing serves as foundation which proves the

importance of hadith in life and religion, especially in

the context of the hadith as a resource for interpreting

the Al Quran. This small effort must be conscientiously

taken to ensure tranquility exists in the hearts of the

society by stimulating the ulamas who have been

lackadaisical all this while to wake up and face together

with the open-mindedness of the society towards the

issues raised pertaining to knowledge with utmost

courage.

Literally speaking, tolerance towards the

turbulence in a cup of water does not necessarily mean

that the water will be spilt or that the cup is to be

disposed. Instead, such act must be seen as stirring sugar

in the drink.

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Similarly, not everything decreed or done by

Prophet Muhammad s.a.w as a normal human being can

be classified as a revelation having the standing as the

Al Quran. In other words, not everything said or

performed by Prophet Muhammad s.a.w in the form of

his hadith is able to stand independently without the Al

Quran or supported by the Al Quran.

Looking at the Ability of the

Hadith in Interpreting the Al Quran

In this piece of writing, the Author will prove

the hadith‟s ability in interpreting the Al Quran by

discussing in three (3) angles of informative

knowledge:

First:

Providing information by proving that the hadith

as a short expression (Remark of conclusion) which had

been intelligently concluded by Rasulullah s.a.w

(Surah:41: Fussilat:3) through the decree and actions of

his which were presented in a simple, precise and

compact manner. These were either done spontaneously

or pre-planned when explaining the meaning of the Al

Quran verses. Hence, even his single decree is able to

explain several verses from the Al Quran so that these

can be comfortably utilised by the „Aabidiin (Surah:21:

Al Anbiyaak:106) as a thinking material (Surah:16: An

Nahl:44) and a material for promoting peace should

there be any misunderstandings that arise in the religion

(Surah:16: An Nahl:64).

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Second:


can be made as foundation for life and religion as it is

not against the Al Quran‟s requirements but is in line

with the Al Quran. Therefore, the hadith can be used as

the religion‟s resource as long as its authenticity can be

proven to have origínated from the decree and actions of

Prophet Muhammad s.a.w. (Surah:16:An Nahl:44)

which is always based on the Al Quran (Surah:53: An

Najm:3-4) and never on the fake hadith (Mughallazah

Hadith - Surah:16: An Nahl:116) similar to the evil

slander of Musa As Samiri (Surah:20:Taha:88) that was

spread by him to the people of Musa a.s during the era

of Musa a.s.

Third:


is a knowledgeable resource and is presented in the form

of ideas, concepts, principles, philosophies and

education for man‟s advancement in life (Surah:57: Al

Hadiid:25). Thus, Prophet Muhammad s.a.w is indeed

the greatest Icon of Humanitarian Idolism who presents

blessings for the entire universe (Surah:21:Al

Anbiyaak:107) as sent by God (Surah:34: As Sabak:28).

These are the three (3) outlines of intellectual

discussion proof that will be shared with the future

generation in this piece of writing. It is hoped that this

will bring loads of benefits to everyone.

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Purpose of Writing

This piece of writing is based on four (4) main purposes:

First:

To Prove that the Hadith Elaborates the Al Quran

This piece of writing is intended to present a

book which has the ability to prove the importance of

the nabawi hadith in matters related to providing

easiness to the entire mankind in understanding and

venturing deeper into the Al Quran. Furthermore, not

every verse of the Al Quran had the opportunity to be

precisely elaborated by th Prophet s.a.w during his life

that was based on the concept of: The Al Quran

interprets the Al Quran (Surah:41:Fussilat:3), mainly the

subtle matters related to regulations stipulated in

worshipping and the ethics of the Muslims.

Nevertheless, importance of the hadith in

elaborating the Al Quran has been doubted upon by

certain parties who mock its role in life and the religion

itself. Among their imputations claim that the hadith had

failed to portray its definition in the world of Hujjatul

ilmaa – world of knowledge.

In actual fact, the hadith refers to the decree and

actions of Rasulullah s.a.w to elaborate verses of the Al

Quran only as a decree without its function. However,

no intelectual has come forward to refute such claim.

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Owing to such dilemma, the Author is obligated

to prove the fact that the hadith definitely elaborates the

Al Quran. It is hoped that this small effort of the Author

will spark initiative amongst the pious scholars to find

time to prevent such illness from spreading amongst the

society as they ought to be exposed with knowledgeable

information: Wajaadilhum billatihiya ahsan

(Surah:16:An Nahl:125).

However, the preachers do not carry the traits

of: „Abasa watawalla anjaa ahul a‟maa …ilakh

(Surah:80:‟Abasa:1-6) or: Innahum inyazharuu alaikum

yarjumuukum auyu‟iiduukum fiimillatihim…ilakh

(Surah:18: Al Kahfi:20) by imposing on the people to

believe their earlier beliefs without verifying its

authenticity, whereas the society is well aware of such

vastness of knowledge without limitations (Surah:18: Al

Kahfi:109), accompanied with their maturity and

ingenuity in their religion that they yearn to present

without being forced upon by their belief‟s strength


Second:

Proving the Hadith‟s Impurity, Causing it to Lose

Credibility to Be Made as the Religion‟s Belief

This piece of writing is intended to present a

book which has the ability to expose to the world on the

obvious dirt and impurities that shroud the hadith in this

current era. This is due to the fact that the numerous

researches have been conducted by the world‟s scholars

which prove that the hadith and its knowledge have been

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soiled and made impure until the hadiths can be

classified into at least three (3) positions: One:

Classified as Mughallazah Hadith and Two: Classified

as Mutanajjis Hadith and Three: Classified as Al Quran

Hadith (Haddathul Quraan).

One:

Hadith Mughallazah

The Mughallazah Hadith (Hadith of the pig

sty) is classified as a hadith created intellectually onto

any hadiths that have been identified as fake hadith

and hadiths that oppose the requirements of the Al

Quran. It is obvious that such hadiths are considered as

tainted as they have been created from the slanderous

work towards Prophet Muhammad s.a.w. Such doers are

of the impression that these hadiths are from the decree

and actions of the Prophet.

However, such hadiths must never be touched

and must be considered as forbidden should these be

presented to the people through: Qaalannabii

shallallaahu „alaihi wasallam (As decreed by the

Prophet s.a.w). Thus, everyone ought to see and evaluate

these as mughallazah soil that must never be presented,

touched or savoured in the religion.

Hence, when asked: Why are such hadiths

considered as Mughallazah Hadith (Hadith of the pig

excretement)? One must reply: Classification of such

hadith is made based on the respective hadith‟s meaning

of mughallazah dirt when these are seen and evaluated

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in terms of the evil doings of man who are willing to be

portrayed as: Syarrulbariyyah (Surah:98: Al

Bayyinah:8) and amongst those who are willing to make

use of such traits to spread slander and to kill the

Prophets (Surah:2: Al Baaqarah:61).

Such slanderous doings towards the Prophets is

deemed worse than committing a murder (Surah:2: Al

Baqarah:191). Thus, this is considered as worse than

any filth as it is portrayed as an enemy of Allah‟s and to

commit shirk against Him. Such shirk dirt will never be

forgiven by God (Surah: 4:An Nissak:48) as its dirt is

worse than the mughallazah dirt that can never be

cleansed even through performing the sertu.

The future generation, this is the repercussion of

creating and using the fake hadiths which is not only

considered as a murder or to be associated with it. In

fact, it is worse when such act not only kills the Prophets

but also the religion itself. Thus, its consequence is

indeed humungous when such slander (fake hadith)

which appears as dirt spreads amongst the people and

causes them to portray themselves having abandoned

their religion. This is due to them utilising dirt that is

obtained from external resources other than the Al

Quran.

Such position is similar to the act of forcing dirt

into a person‟s mouth or filling a vehicle‟s fuel tank

with dirt. Both acts will cause a person‟s body and the

vehicle to ruin.

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Two:

Mutanajjis Hadith

The Mutanajjis Hadith (Hadith which has

touched dirt) is classified as a hadith created

intellectually onto any hadiths that have failed to

interpret and elaborate any given verse of the Al

Quran, but has been widely accepted as an authentic or weak hadith. Such hadiths elaborate things that have

not be elaborated by the Al Quran. Instead, such hadiths

contain several elements that mock the requirements of

Allah and at the same time are elaborated by the Al

Quran.

Hence, when asked why is such hadith classified

as Mutanajjis Hadith (Hadith which has touched dirt)?

The answer is that the religion is based on the Al Quran

and one must accept the fact that in order to embrace the

religion, one must never sway away from the Al Quran

and thus need to fully utilize the Al Quran in all

activities in life. This includes during the presentation of

arguments (Surah:16:An Nahl:125) in the event of

seeking a solution towards issues related to the religion

and challenges faced in life.

In other words, any religious activity that is not

based on the Al Quran but is claimed to be a religious

activity is deemed as an act of tainting it with dirt.

Such situation is similar to a live chicken that is

permissible but becomes forbidden to be eaten (Surah:5:

Al Maidah:3) when it dies and left as a carcass

(Surah:6:Al An‟aam:145) as it was not slaughtered in

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the name of God. Hence, the chicken is considered as

permissible when it is slaughtered, similar to the

religious arguments that utilize the hadiths that are based

on the Al Quran.

The future generation, today, exists many

chickens that are forbidden in the market of the ulamas,

where the permissible have turned into the forbidden

and dirt (Surah:6:Al An‟aam:121) when they (the

hadiths) are not slaughtered (strengthened) with

postulates from the Al Quran or in line with the

requirements of the Al Quran.

Therefore, it is best if the future generation is

able to practice caution in such matter, so that the

chicken that is slaughtered in name of God remains in

the faith‟s serving. Furthermore, never savour meat that

is doubted upon in terms of its manner of being

slaughtered although such meat is widely available in

the ulamas‟ market on the pretext that the meat is good

to be eaten! This is because it is still presented to the

people sugar-coated with: Qaalannabii shallallaahu

„alaihi wasallam (As decreed by the Prophet s.a.w).

Owing to this, should a person make use of the

Mughallazah Hadith or Mutanajjis Hadith, one must

understand the fact that he has actually stepped into the

religion‟s dirt accompanied with fakehood unknowingly.

Ponder over this fact.

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Three: The Al Quran Hadith

(Haddathul Quraan)

The people must be reminded that there still

exist hadiths that have been gathered by the

muhaddithins which portray the Al Quran Hadith

(Haddathul Quraan) – Hadiths that have been classified

onto any hadiths (authentic hadith or weak hadith or

similar) that have successfully presented its function as

hadiths that interpret the Al Quran verses (Surah:16:An

Nahl:44).

Its eyes have the ability to clearly interpret any

verse of the Al Quran (Surah:16:An Nahl:64) similar to

its level being the Al Quran‟s hadith which displays

preciseness and authenticity in interpreting the Al

Quran. In fact, there are numerous of such hadiths that

are suitable to be presented to the people whilst citing:

Qaalannabii shallallaahu „alaihi wasallam (As

decreed by the Prophet s.a.w).

However, should there be any hadith that fails to

interpret verses of the Al Quran, whether it is displayed

as an authentic hadith or weak hadith or similar, such

hadith will automatically be deemed as a non-hadith

which depicts the traits of Mughallazah Hadith and

Mutanajjis Hadith which cannot be made as the faith‟s

belief. This is similar to the authenticity nullification of

the Prophet‟s sunnah in the eyes of sanity and relevance

of the world‟s civilization – when the camel is

considered as a sunnah vehicle of man‟s civilization!

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It is vital for such position to be clarified so that

the people will not be in a dilemma. This is because the

world cannot deny that numerous hadiths exist in the

world of ulamas that are actually considered as

mughallazah hadith (Hadith of the pig sty) and

mutanajjis hadith (Hadith of unslaughtered chickens).

Owing to such predicament, the world needs to find

solutions to completely solve it.

Thus, for this matter, the Al Quran Hadith

(Haddathul Quraan) must be introduced to the entire

world so that the exactness of the hadith (authentic

hadith) can be ultimately determined should issues

pertaining to the fake hadith (maudha‟), authentic

hadith, weak hadith and other hadiths that have been

classified in a conventional way arise that are no longer

used in the new millenium of life and religion. Instead,

the Al Quran‟s hadiths are used as determiner of the

secondary resource in matters related to the faith of the

Muslims after the Al Quran.

The Al Quran Hadith (Haddathul Quraan) meant

is defined as a hadith that is derived from the world‟s

nabawi hadith treasures that have successfully

interpreted and elaborated any given verse from the Al

Quran through its utterance made by any of hadith

nabawi narrators.

This means that any hadith that have been

narrated by the hadith narrators that have failed to

interpret and elaborate any verses of the Al Quran must

never be classified as a hadith. Instead, it must be

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classified as Mughallazah Hadith or Mutanajjis Hadith

which is final.

Once again, this means that any hadith that

portrays the Mughallaah Hadith and Mutanajjis Hadith

must never be made as a secondary resource after the Al

Quran. Instead, it must be eliminated and disposed from

the religion‟s magnetic circulation so that its dirt which

alters the religion‟s form will be rectified and returned

to its normal self, bringing along the religion‟s

environment back to the earlier times during the era of

Prophet s.a.w. At the same time, the retailers and sellers

in the Cleric Market need to re-evaluate their ítems to

determine if they are permissible or forbidden.

This means that the Muslims have no other

choice but to present and utilize the Al Quran hadiths in

their daily lives for the sake of their religion‟s honour

without having any traces of dirt or fakehood appear in

it. Ponder over this.

Third:

Proving the Classification Concept of Hadith Based

on the Individual Traits of the Narrators as Incorrect

This piece of writing is intended to produce a

book which has the ability to prove the process and

approach of classifying the hadith made by the earlier

muhaddithins which are still used in the Al Quran and

Sunnah studies today as an incorrect and irrelevant

method. Hence, there are numerous aspects in the

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religion in the Al Quran‟s view that have been mocked

and put aside. However, the smaller and unimportant

issues related to the religion and life have been given

emphasis and brought forward. This has caused the

hadith to appear as more important than the Al Quran as

agenda of the Hadith Backwardness propaganda

amongst those who hold on to the teachings of the

Islamic Doctrine.

Fourth: Empowering the Hadith to the Original

Purpose of Writings Made by His Friends

This piece of writing is intended to present the

task of empowering the hadith which ought to be carried

out by the younger generations so that it will not be

turned into a child‟s play by citing utterances of the

Prophet s.a.w which are subjected to slander and

doubtfulness. It is indeed a sensitive phenemenon

whenever such slanderous doings that are authentic,

weak and fake are cited as: Qaalan nabii s.a.w (As

decreed by the Prophet s.a.w), although they may seem

to be gentle. However, they tarnish the knowledge‟s

reputation when these are evaluated as being slanderous

in the religion‟s platform.

The Prophet‟s name is used whilst uttering:

Qaalan nabii s.a.w which is accompanied with subtle

slander. Such subtleness is used together with the

authenticity of decree of the Prophet by factions for their

own benefits as these are used whenever they desire to

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strengthen their own agenda of propaganda and claim

that its genuinity cannot be doubted upon.

At the same time, views expressed by such

factions tend to be altered in accordance to their desires

and requirements. Thus, there are also certain times

where such views are acceptable while the other

rejected. Such confusion in the religion will cause the

pious to become ignorant.

Confusion in the Religion

Such confusion has arisen due to the religion‟s

approach practices in two (2) areas:

One: Turning the Drifting Wood into a Rope

of Strength

It is a fact that such confusion exists in the

religion due to turning the drifting wood into a rope of

strength; when the hadith which exists in the

contradictionary world is instead made as the faith‟s

regulatory resource to strengthen the religion. Whereas,

such regulatory resource denies its strength as an

authentic, organised and compact standing order that is

widely accepted and used by the people as a regulation

that cannot be doubted upon.

However, the hadith still lies far from the Al

Quran‟s strength, similar to a tall tree with sturdy roots

(Surah:14: Ibrahim:24-25) but still possesses the ability

to bring mankind high into the sky as granted by God.

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On the other hand, hadiths that portray the current use

are deemed as a tree with weakened roots

(Surah:14:Ibrahim:26) which causes its branches, twigs

and leaves to touch the ground as parts that are dried,

and withered.

Therefore, the issue raised is: who has caused

the strength of the hadiths which were introduced by the

friends of the Prophets as an important piece of writings

for the coming generations to become loosened and

weakened whereas these need to be used as a useful

resource for interpreting the Al Quran and never as a

comparison element of the Al Quran.

It is an obvious fact that no one has embraced

the religion of Islam due to the hadith and that the hadith

is never mentioned during the recital of a person‟s final

rites during death. In fact when questioned by Munkar

and Nakir: “Who is your Lord.” The deceased is

reminded to answer:”Al Quran.” (and never the hadith).

Owing to this, why isn‟t the hadith provided as an

answer, as significance of a person‟s life that is based on

the hadith.

On the other hand, why is it that during life, a

ignorant person who has shown interest in Islam is

taught the hadith before the Al Quran, where he is

taught to memorize the hadith before the Al Quran,

including the benefits of performing good deeds and the

torment that awaits those who do not believe in God, as

stated in the hadith. These are portrayed by the hadith

without relating them to the Al Quran verses.

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Such situation exists as if a person who does not

believe in the hadith will be demed as those who

believe in the Al Quran. Such ignorance displayed by

the pious tend to push the Al Quran aside due to the

insanity world of the sunnah and Islamic doctrine.

Two:

Whatever Said is Not Done

Confusion occurs due to the doings that are not

the same with what is being said. The mouth may utter:

“How do we interpret the Al Quran without the hadith

and how do we establish sholah without the hadith.”

However, in reality, one may grasp the belief that every

hadith does not need to be related to the Al Quran.

Owing to such fact, discussions that are related

to the hadith need not refer to any verses of the Al

Quran. Hence, regulations of the hadith are able to stand

independently without the Al Quran. However, it is sad

to note that this is actually a deception in the world of

the Islamic doctrine where it acknowledges the doubted

hadith as a foundation of strength.

Man must clearly understand the fact that the

fakehood of certain hadiths is indeed a form of

fakehood. Instead, one must always remember that

hadith without the Al Quran brings the religion towards

the world of darkness, having its religious doctrine sway

away from the guidelines of its usage and purpose. In

short, such hadith is never considered as an Islamic

hadith – but a stray hadith.

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Therefore, the task of empowering the hadith as

an interpretational resource for the Al Quran must be

performed so that the meaningful decree and actions of

the Prophet s.a.w is benefitted together with the

supremacy of the Al Quran as a pillar of strength by

eliminating whatever doubtfulness. This is a also to

allow contentment when looking at the hadiths that are

able to successfully interpret the Al Quran.

Fifth:

Proving the Presence of Hadith Backwardness

Agents That Destroys the Religion‟s Strength

This piece of writing is intended to expose proof

of the hadith backwardness agents (the religion‟s

doctrine) which destroys the religion‟s strength. This is

a dilemma that must be given serious attention,

especially with activities that weaken the intergrity of

the hadiths carried out by those who belong to the

Hadith Backwardness group.

Such activity is considered as treacherous but

tends to appear as something good, and is rather difficult

to be detected, as it is performed by reputable

individuals. However, such unjustness towards the

society goes on without being detected by the forensics.

Thus, the term: Hadith Backwardness Agents

is defined as the presence of an individual or a group of

people amongst the many pretending to be religious but

subtly inject poison – virus towards the religion‟s belief

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towards the hadith which weakens the excellence and

vulnerability of a person. This brings the people towards

attaining success in this world and at the same time

eroding their religious strength.

Traits of the Hadith Backwardness Agents

In the Religion‟s Development

Knowledgeability of such people (agents of

hadith backwardness) can be concluded when the traits

and habits that cause backwardness towards

development that are based on the teachings‟ excellence

are portrayed as propaganda by those who pretend to be

religious. Among the five (5) main traits include:

One:

Portrayed as Hawkers – Selling Items that

are Small and without Significance

The presence of those who prefer looking for

things that are of no significance but is later made into a

big issue. On the other hand, such people also mock

things that are important due to the world being naïve.

Such doers tend to exalt Islam in words but are

disgraced in life. Furthermore, knowledge acquired by

them is of no significance as they promote to the others

to perform good deeds; without them doing so (Surah:2:

Al Baqarah:44).

However, they tend to place importance onto the

rasoolhood sunnah that has been based on what had

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been revealed and those unsignificant aspects in the

context of their daily worship, basic form of worship

(aamanuu) such as the obligatory, non-obligatory,

fadhilat, the forbidden and the permissible. At the same

time, they neglect concentrating on deeds that portray

innovative worship („amilusshaalihat) which are capable

of bringing the people and country towards

advancement and relevance in the virtual world.

Two:

Concentrating Their Sight Towards Conflicts

Presence of those who prefer disputes and

conflicts. This occurs when such people get drifted away

in the doctrine which promotes hadith disputes besides

enticing the others to grasp onto what is drifted as they

position the Al Quran lower (Surah:47: Muhammad:24)

in terms of its usage as their propaganda agenda. The

propaganda claims that without hadith, the quality of

Islam in a person will diminish; as if the hadith is able to

stand independently without the Al Quran as catalyst

towards separation (Surah:98:Al Bayyinah:1). However,

this fact has swayed away from the Al Quran‟s purpose

that was elaborated (made hadith) by the Prophet s.a.w

(Surah:16:An Nahl:64).

Three:

Portrayed as Living Without a Culture

Presence of the religious without a culture. It is

a fact that whatever that does not exist in Sahara is not

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an inheritance that can be monitored. The trait of

changing the vibrant colours of a race deemed as

hopping around whilst emphasising issues related to the

factions, branches and furuq. Hence, this is done by

accusing, labelling and giving names to the others

without looking at one‟s self who has a rather imperfect

DNA (Dynamic - Nomad - Acceleration).

Four:

Portrayed as Knowledgeable without

Possessing Knowledge

Presence of the knowledgeable without

possessing knowledge as such people have acquired

knowledge which is not deemed as one or beneficial in

the religious world. Hence, this is considered as

Religion of Conflicts, having factions presenting

guidance modules without displaying wisdom for the

advancement of one‟s self, nation and race which is in

line with the world‟s relevance, as claimed.

When such guidance module is presented, one

may feel pious, honoured and well respected. However,

in reality, such module forces the people towards

returning to the era of the forest or the era of the sunnah

which uses camels as mode of transportation, based on

the principle of: Rice is eaten as long as it is available.

But as soon as it finishes, even the weak and fake is

edible. Such weakness is portrayed in the angle of one‟s

intelligence, skillfulness and ability in the context of

God‟s requirements.

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Five:

Portrayed as Yearning to Control

Everywhere

The presence of such trait in an individual or a

group of people desiring to conquer the land and sea as

long they are given the opportunity of setting base,

similar to the tale of the rabbit and the tortoise.

Such tale of ignorance sees no rabbit having the

courage to race with a tortoise, although the short legs of

the tortoise still portray the honour of its civilization.

Hence, such phenomenon has occured due to the

tortoise successfully making use of the name of the

goblin which is able to cast pleasures and torment. At

the same time, the rabbit feared the goblin. Its fear

increased when the tortoise practiced its rights to lodge a

complaint to the crocodile at the Haunted Depths of the

river.

This is seen as a phenomenon of the tortoise‟s

trait which makes the world give in to its demands. Even

the wise frog had to admit the cavity in its coconut shell

as the sun. In other words, every form of life‟s invention

that is to be introduced by the frog under the influence

of the tortoise must not exceed the coconut shell‟s cavity

as believed by the tortoise.

Such act causes the intelligence of a person to

be ridiculed, having one‟s open view concealed for the

sake of respecting the tortoise‟s influence that has

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successfully conquered the surrounding, having the

others to accept its way of life combined with the

civilization of the camels‟ era that must be honoured by

the people as long as the tortoise conquers the entire

land and sea.

The future generation, believe that the presence

of the five (5) traits as mentioned above is part of antics

displayed by the Hadith Backwardness agents, as each

one of them see their denial as a form of good deeds

(Surah:18: Al Kahfi:104). Hence, this is considered as

knowledge‟s ignorance which diminishes the purpose of

the Prophet generating blessings for the universe

(Surah:21:Al Anbiyaak:107) and creating mankind

which is relevant, highly reputed and honoured

Surah:57: Al Hadid:25).

However, such grumblings will never be able to

alter the situation. Thus, even the entire universe is well

aware that the traits of the Amazon that cannot be

altered, as long as the natives are clad in loincloth and

the vast flora and fauna are considered as beautiful and

must never be changed. Owing to this, would it not be

nice if the Amazon is replaced with the guidance

module of the apes (branches of furu‟) with the tortoise

(extremely slow walk) as life‟s core.

Sixth:

Revolutionizing the Use of Hadith Towards

the Al Quran

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This piece of writing is intended to present the

hadith‟s call to enhance clarity towards its actual

function in interpreting the Al Quran.

This proves the sayings of the elders that the

sharpness of an axe (refers to the Al Quran) will not be

displayed without its wooden handle (refers to the

hadith). And, the wooden handle will not be named as

one without the presence of the sharpened piece of metal

In other words, strength of the axe does not lie in its

handle, but in its sharpened metal plate.

The same goes with the views of the people as

they claim that the Al Quran cannot function without the

presence of hadith. Similarly, the sharpness of the axe

will not be enhanced in felling the trees in the forest

should it become blunt and old. However, the people

have never denied that the important role played by the

axe in producing farms from the cleared forests.

No matter what the situation is, the axe‟s

wooden handle (hadith) must never be equated with the

sharpened metal plate (Al Quran), as both differ – one

being wooden and the other metal. Afterall, wood can

never be equated to metal.

Hence, this is the dilemma that exists within the

forest‟s treasures, as there are numerous hands that try to

explore the forests with the wooden handle without its

sharpened metal plate. This is because they feel that the

axe‟s wooden handle without associating it with the

sharpened metal will help them clear the land. Sadly,

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this perception leads such people to nowhere as there is

no one to lend their ears to listen to such fakehood that

exists.

Revolutionising Ignorance in Knowledge

Ignorance in knowledge which already exists

must be revolutionized in terms of its changes so that the

sharpened metal piece and its wooden handle could be

reunited to play its role in clearing the forest to make

way for building farms. For this purpose, there are eight

(8) steps that need to be taken for revolutionizing:

One:

Dispose and Drop the Mughaalazah Hadith

and Mutanajjis Hadith from the Treasures of

Nabawi Hadith List

Alter the knowledge‟s perception amongst the

society towards the role of the hadith by dropping those

hadiths classified as Mughaalazah Hadith and

Mutanajjis Hadith from the collection of hadiths under

the Nabawi Hadith. Such action must be enhanced by

urging the people universally to stop utilizing such

hadiths as regulations of faith and religious life, as these

will cause dirt, slander and fakehood to become

rampant.

Two:

Suspend Hadiths that are Doubted Upon

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Alter the knowledge‟s perception amongst the

society towards the role of the hadith as a fact revealed

by the Prophet s.a.w that has been postponed in terms of

its usage as foundation to the religious life‟s regulations,

as long as doubts are casted onto the hadith‟s

authenticity that has been based on the characteristics of

the hadith narrators that are yet to be overcome.

This means that as long as the hadith‟s

authenticity is perceived as a non-existing hadith, it will

then be considered as mutanajjis water (soiled wáter)

and can never be used for ablution (Surah:22:Al Hajji:8-

9). Owing to this, issues related to methods to

authenticize the hadith must be revolutionized until it

portrays the hadith of true excellence which is

universally acceptable.

For this purpose, the hadith must never be

evaluated in terms of the individuality of its narrators;

but it must be evaluated in terms of its contents that are

used in interpreting the Al Quran verses. And, such

suggested revolution cannot be performed by

individuals, but by the authorities that conquer the

world‟s religion, society and country. Ponder over this.

Three:

Collecting Hadiths that have Successfully

Interpreted the Al Quran

One must take the initiative at the revolutionary

stage to collect any hadith which have successfully

interpreted the Al Quran and rename them as the Al

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Quran Hadith. This will then be a collection of hadiths

that have been authenticized by the world‟s authoritative

which can then be comfortably used by all parties.

Thus, such authenticity cannot be doubted upon which

has successfully interpreted the Al Quran. This is indeed

a smart step for the hadith to return to its actual

definition. Ponder over this.

Four:

Presenting Interpretational Methods of the

Al Quran Using the Hadith

One must also take the initiative at the

revolutionary stage to present methods of the hadith‟s

usage as an interpretation resource of the Al Quran. This

step must be immediately taken by not allowing the

people to search its methods so that the hadith‟s

definition and claims stating: The Al Quran cannot be

interpreted without the hadith will soon become a reality

and no longer as a mere hearsay, as claimed by those

who have acquired knowledge without its wisdom.

Ponder over this.

Five:

Collecting Hadiths as

Encouragement for the People‟s Progress

One must also take the initiative at the

revolutionary stage to search and explore those hadiths

that support the aspirations of the Al Quran to develop

the mankind in this world by altering the current usage

of the hadith‟s perception which concentrates into

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matters related to regulations, punishment and benefits

that are portrayed in the form of encouragement and

threats for the sake of weakening the people as they face

life‟s development.

Such situation is not a created phenomenon, but

exists in any given religious occassion. Nevertheless,

the task to despise life of this world also exists

everywhere. Those who preach appear weak as they

demand for payment and wages as such task is turned

into an juncture for earning a living. Hence, such

dilemma obviously occurs before the people and must

be changed should the hadith presenters yearn as agents

who desire to deliver aspirations of the Al Quran.

Ponder over this.

Six:

Producing Al Quran Interpretation Experts

Based on the Hadith

One must take the initiative to revolutionize the

lack of experts in the fields of elaborating and

deliberating the Al Quran, including experts in

interpreting the Al Quran based on the hadith. Such

position is deemed as crucial due to the numerous

grumblings raised by the intellectuals in relation to the

non-existence of experts in those areas.

This is mainly in the area of elaborating and

delibrating the Al Quran based on the concept of the Al

Quran interprets the Al Quran (Surah:41:Fussilat:3) and

the Al Quran interpretation that is based on the hadith

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(Surah:16:An Nahl:44). Both (2) areas have long existed

during the era of Rasulullah s.a.w. but were not revived

as core of the religious life. Hence, when asked: Why

could this happen? The answer received in general is:

Because there is no expert in this area.

This is indeed an astonishment that should not

be answered in such manner owing to the fact that there

are thousands of universities and centers of Islamic

studies that exist around the world. Thus, it would be

utterly strange if not even one or two of them were to

take the initiative towards this puspose as there is an

urgent need in the religion in terms of its

knowledgeability.

Such weakness amongst the people claiming

that embracing the religion and obtaining a degree is a

piece of cake and such perception brings them towards

being willing to trade the same ítems (trading of

regulations). Nevertheless, even stalls and hypermarkets

sell mineral water. However, flavoured drinks (another

aspect of discussion) are no longer available in the

religious market as they are forced to live in a

pretentious world due to the dilemma‟s propaganda.

Owing to such situation, does the new

generation of today and tomorrow need to continue to be

fooled so that such falshood remains in their thoughts‟

approach as handed down by their elders‟ ignorance

towards such predicament. Hence, such dilemma must

be given a serious thought.

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Seven:

Expand Preaching of the Al Quran‟s

Contemporary Interpretation Method Based

on the Hadith

Revolutionizing initiative must also be taken

onto the preaching‟s approach which utilizes hadiths by

presenting steps that expand preachings of the Al

Quran‟s interpretation methods that are based on

hadiths that introduce a new method. However, such

steps must be made to ensure the smooth continuty

between the hadiths and the Al Quran.

Eighth:

Nurturing the People to Abandon Deeds that

Utilize Hadiths without Being Supported by

the Al Quran.

Initiative must be taken towards revolutionizing

deeds besides nurturing the Muslims to abandon and

eradicate those deeds that use the hadith without being

supported by the Al Quran verses. Also, to nurture and

encourage the Muslims never to make use of those

mughallazah and mutanajjis hadiths in their daily

undertakings which includes its usage in terms of

making them as their religion‟s core as a practice of

sunnah for the sake of reaping loads of rewards.

Wallahu a‟lam.

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THE SECOND BANANG

Presence of Hadith In its Context of History

Part One:

History of the Hadith

in the Angle of the Al Quran

The hadith emerged from the process of

elaboration and interpretation exercise carried out by

Prophet Muhamad s.a.w onto the Al Quran verses that

were sent down to him, and those explanations were

documented by his friends as essential details that ought

to be kept and inherited by the generations of mankind.

Therefore, the Al Quran has clearly stipulated the

history of hadiths in the religious world. Among the

verses are:

History in the Angle of Revealing Verses -

Emergence of Hadiths

With the Bayyinat (legalized righteous

statement) and Zaburi (elaboration of

invention), We have sent down the reminder to

you (Al Quran) so that you may explain clearly

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to mankind as to what was sent to them so that

they may think about it.

Surah:16: An Nahl:44

History in the Angle of the Al Quran‟s

Concept Interpreted by the Hadith

We have revealed to you the Book (Al Quran) so

that you may clearly explain to them the reality

of those things in which they differ – it is

guidance and blessing for those people who

believe.


History in the Angle of Extremism Dilemma

In the Religion which Led to Self Created Hadiths

(Mughallazah Hadith and Mutanajjis Hadith)

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Tell them: O people of the Book! Do not

transgress the bounds of truth in your religion,

and do not yield to the fancies of those people

who went astray before you. They misled many

others and have themselves strayed away from

The Right Way.

Surah:5: An Nisaak:77

7

Part Two:

Chronology

of the Hadith Discovery

The term: Hadith is defined as the decree and

actions of Prophet Muhammad s.a.w that are used as an

interpretation resource of the Al Quran and the history

of the hadith can be summarized through the chronology

process of ten (10) stages:

Note: Knowledge related to the history of the

hadith of the religious world ought to be

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documented in this piece of writing as there are

many people, mainly the younger generation who

do not have the necessary knowledge in this

matter.

The First Stage:

The Birth of the Final Rasool

It all began from the prediction of a Jewish

pastor who used the astrology science of Prophet Israeil

(Yaakub a.s) and his son, Prophet Yusuf a.s using the

name of Ahmad (Surah:61:As Shaff:6) and the Al Quran

(Surah:Asy Syu‟araak:196) as mentioned in the earlier

scriptures. The news of a grandchild of Abdul Muttalib,

fathered by Abdullah Bin Abdul Muttalib and mothered

by Aminah Binti Abdul Wahab will be born as the final

prophet and rasool from the list of prophethood and

rasoolship which began to spread amongst the people.

The history of Prophet Muhammad s.a.w began

sixty (60) years prior to the birth of the blessed baby in

the entire universe and this soon became a fact that this

child will bear the characteristics of: Al Amin who will

then be selected by the God of the worlds as Prophet and

coronated as Rasool as he attains the age of forty (40)

years.

The Second Stage:

Coronation of Rasullulah s.a.w

Coronation of Prophet Muhammad s.a.w as the

final Rasool and Prophet (Surah:33:Al Ahzab:40) as

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designated by Allah in a ceremony at Hira‟ Cave as

Jibril a.s had taught him in one decree the supreme

seedling of the world‟s knowledge: Iqra‟ in order for

him to recite: Iqra‟bismirabbikal lazi khalaq. Khalaqal

insaana min alaq. Iraq‟ warabbuka akramullazi

„allamabil qalam. „allamal insaanamaa lam ya‟lam.

(Surah:96:Al Alaq:1-5).

The Third Stage:

Rasulullah Receives the Divine Revelation

The iqra‟ ceremony did not end there. Prophet

Muhammad s.a.w received God‟s divine revelation

which was presented from one verse to another in stages

(Surah:17: Al Israak:106). He was also commanded by

God to adhere to whatever that was sent down onto him

(Surah:6: Al An‟aam:106) and to write the revelations

(Surah:45: Al Jaatsiah:29) in the form of an organized

inscription (Surah:52:At Thut:2-3) which was later made

into a Book named the Al Quran (Surah:36:Yasiin:2) or

the Al Furqan (Surah:25:Al Furqan:1). The Prophet was

also commanded to follow the religion embraced by

Ibrahim a.s (Surah:16: An Nahl:123) and to continue the

the struggle of Ibrahim‟s religion that was based on the

religion of Nuh a.s (Surah:42: Asy Syuraa:13).

The religion carried the traits of Mustaffa

Lakumuddin (Surah:2:Al Baqarah:132) which promoted

peace (Surah:21: Al Anbiyaak:107) and guidance –

blessings (Surah:27: An Naml:77) for the entire universe

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in line with his credentials as God‟s messenger for the

entire mankind in the universe (Surah:34:As Sabak:28).

The Fourth Stage:

Assignment of Rasulullah to Reveal the Al

Quran

Prophet Muhammad s.a.w was commanded by

God to urge the mankind (Surah:3: Ali „Imran:164) to

tauhid Him (Surah:21:Al Anbiyaak:25) and to obey

whatever that was sent onto Prophet Muhammad s.a.w

(Surah:47: Muhammad:2) that was put together into a

Book deemed as self-sufficient to enable man to portray:

‟Aabidin (those who serve God) without casting any

doubtfulness (Surah:2:Al Baqarah:2).

Owing to the highness of the Al Quran‟s value

being the Ummul Kitab (Surah:43:Az Zukhruf:3-4) with

its presentation structure which is easily understood

while some being difficult (Surah:3: Ali „Imran:7).

Prophet Muhammad s.a.w was once again commanded

by Allahu azza wajalla to explain (elaborate and

delibrate) the Al Quran verses in order for man to make

use of the Al Quran as the religion‟s milestone and a

thinking material (Surah:16:An Nahl:44).

The Fifth Stage:

Friends of the Prophet Compiled the

Rasools‟s Explanations

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During the explanation of the revealed verses of

the Al Quran (Surah:86: At Thaariq:13), there were

many matters that were not clearly explained by the Al

Quran. Hence, they were later explained by the Prophet

(Surah:86: At Thaariq:13-14) through his decree and

actions; although the Al Quran is indeed a Book that

interprets its own verses (Surah:41:Fussilat:3) that have

been simplified in terms of its meaning (Surah:54: Al

Qamar:32).

Owing to the importance of such issue and

explanation made by Rasulullah s.a.w. (Surah:69: Al

Haaqqah: 40), friends of the Prophet had put his

explanations in writing – mainly matters that were not

clearly stated by the interpretation method: The Al

Quran interprets the Al Quran (Surah:41:Fussilat:3).

Such precious writings were carefully maintained by his

friends and had handed them down as inheritance from

one generation to another, portrayed as: Knowlegeable

Decree and Actions that have been based on the

foundation of its acceptance onto the Sanad Wasilah and

the inherited treasures carefully kept by their

generations until the era of knowledge resurrection

which acknowledged the importance of decree made by

Muhammad s.a.w as he reviewed the Al Quran – the era

of hadith collectors initiated by the prominent

mujtahidiin wal muhaddithin figures two hundred (200)

years after the demise of Rasulullah s.a.w.

A Note of Reminder:

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The future generation must remember

that every hadith deemed as one must possess at

least three (3) traits as below:

First: Every hadith can only be

deemed as one when it truly originates from the

decree and actions of Prophet Muhammad s.a.w

as he elaborated verses from the Al Quran that

had been revealed to him.

This means that anything other than

his decree and actions must never be considered

as a hadith.

The same goes with the position of

such hadith as long as it has successfully

explained and interpreted any given verse from

the Al Quran. Hence, this means that should any

hadith fail to elaborate the Al Quran, it will be

deemed as something that is not originated from

the decree and actions of Prophet Muhammad

s.a.w during his elaboration onto the Al Quran

verses. Thus, such hadiths do not portray the

traits of Nabawi Hadith.

Second: Every hadith can only be

deemed as one when it truly originates from the

genuine writings made by the friends of Prophet

s.a.w as they received the explanations from the

Prophets very own decree and actions onto the

Al Quran verses that had been revealed to him.

Those writings were then made wasilah-sanad to

their descendants or friends who portrayed

themselves as genuine narrators of the hadith.

In other words, any statement made

from other parties cannot be deemed as hadith.

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Therefore, such position must be

revealed to the future generation due to two (2)

factors:

One: There are many people amongst

the Muslims, not only the younger generation,

but also the elders who are not aware of the

history (origins) of hadith in their religion.

Two: This is to enable the future

generation to act upon (preventing and

prohibiting) those people who read and promote

the Mughallazah and Mutanajjis hadiths so that

the faith‟s fakehood will not get spread by the

accredited ulamas and ustaz. This is especially so

when awareness begins to rise amongst the future

towards such fakehood that takes place in

mosques and centers of Islamic studies around

the world during preachings and teachings. Give

this fact a deep thought as there is a big number

of people in cities that have strayed away despite

them holding a guidance map.

Third: Each hadith can only be

considered as one when its cordial statement is

able to be portrayed as a source of prosperity

and never as a source which promotes disputes

and animosity within the religion. Hence, such

hadiths are able to generate guidance and

blessings for the devout mankind (Surah:16:An

Nahl:64). Wallahua‟lam

The Sixth Stage:

History of Conflict Seedlings of the Hadith

Without touching or taking into account the

effect of the incidences that occurred during the rule of

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Muawiyah and Abassiah after the killing of Syaidina Ali

r.a, the discussion only concentrated on the impact of

usurp and the effects of both administration policies.

This caused numerous matters to arise due to the

policies, mainly in political matters which defend

factions and policies of electing qaliphs that was based

on ancestry by changing the selection policy

implemented by Khalifah ar Rashidin that was

introduced during the era of Abu Bakar as Siddiq r.a.

Such important policy had caused conflict

within the society as the decree of Prophet Muhammad

s.a.w that were documented by the sanad wasilah

practitioners and put into use to strengthen their

arguments of the faction. Such conflict involved the

actions of the sanad wasilah practitioners which

functioned as weapon to weaken the opponents

(Surah:42: Asy Syuraa13-14).

However, numerous accusations, labelling and

calling of names towards individuals from the opposing

groups were made, thus calling them kufr and fasiq for

the purpose of weakening the belief of the people

towards the respective sanad wasilah figures by tainting

their names (Surah:53: An Najm:28-29) for the sake of

propaganda (Surah:31:Luqman:6) towards strengthening

the position of the faction, politics and position of the

influentials.

Hence, the effects from labelling and calling

names that took place within the society at that time

caused the society to look negatively towards the

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victims (Surah:58:Al Mujaadalah:9). At the same time, a

group of fake makers emerged, claiming to asnad the

decree of Rasulullah s.a.w. which caused the genuinity

of Prophet Muhammad s.a.w‟s decree in the earlier

sanad wasilah to be altered and soon became weakened.

The effects of such policy which led to conflicts

and showdown causing factions within the religion to

acknowledge their own people to be on the correct path

whereas the others as wrong and having strayed away

(Surah:45: Al Jaatsiyah:17-18).

Thus, such doctrine was made as module into

the teachings of the younger generations during that

time which portrayed continuity in the doctrine‟s

understanding and belief. This was made as an element

of faith which was injected into the minds of the people.

This was later handed down onto the muhaddithins.

The Seventh Stage:

Hadith Evaluation Module that was

Inherited

The guidance module as mentioned above

continued to be inherited from one generation to another

until today. Such module portrays the continuity of the

Hadith Backwardness agents (agents for weakening the

hadith‟s intergrity) based on the discussion module

which concentrates on the shortcomings of the narrators,

placing emphasis on minor matters, whereas important

aspects of the religion have been nurtured to appear as

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weak and maudu’ – although the respective hadith at the

beginning was claimed to be authentic and portrayed the

sanad wasilah traits deemed rightful as it displayed the

ability to clearly interpret the contents of the Al Quran.

The Eighth Stage:

The Rise of the Muhaddithin Figure

Owing to such major disorder in the religion,

utterances of Rasulullah s.a.w remain relevant when

interpreting the Al Quran although there are numerous

fake decree that are claimed to be authentic from the

Rasulullah s.a.w. Therefore, awareness to re-examine

the asnab wasilah that remains within the society has

emerged.

This led to the emergence of asnab wasilah

seekers and researchers of the decree of Prophet

Muhammad s.a.w to be known as the muhaddithins such

as Bukhari, Muslim, Abu Dawud, Tarmidzi, Ibnu

Majah, Nasai, Ahmad and other hadith figures. They

searched and traced the remnants of the sanad wasilah

descendants to compile and document these into several

books that contain the decree of Rasulullah s.a.w which

was later named as the Rasulullah Hadith (Nabawi

Hadith). Such initiative was carried out with the hadith

sanad wasilah holders known as Narrators of the

Hadith.

Such effort towards collecting interpretational

materials for the Al Quran is meant for the benefit of

future generation in matters pertaining to tadabbur the

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Al Quran beside to facilitate them in exploring the Al

Quran with the desire that the future generation will not

neglect the Al Quran‟s knowledge.

Hence, from the efforts put in and steadfastness

amongst the muhaddithins, several among them had

successfully compiled a large number of the Rasulullah

s.a.w‟s hadiths, totalling to almost five to seven

thousand of them. Such effort must be viewed by the

world as a excellent step of their forward thinking for

the world in terms of their religion.

Nevertheless, such ancient shortcomings (the

doctrine) usage method in evaluating the hadith

narrators remains inherited and practiced by the

respective muhaddithin figures – without them

considering the importance of the hadith‟s contents in

terms of life when these are related to the contents of the

Al Quran‟s verses of guidance.

Such kufr and fasiq accusations made towards

the hadith narrators still continues to be practiced

without altering its module although the political

importance had diminished in their lives. This means

that the earlier disputes and conflicts have been revived

once again, having the religious factions and such

conflicts to expand. This is similar to proving the Hadith

Backwardness agents (weakening the intergrity of the

hadith) enthusiastically turning the hadith as mother of

all disputes within the religion.

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The Ninth Stage:

Dilemma of the Old Remnants that are Inherited

This is the remnants‟ dilemma of the Al Quran

and sunnah that have been handed down onto today‟s

religious intellectuals, as if such guidance module

handed down by the earlier muktabar ulamas has made

people of today become advanced in their religion.

On the other hand, the accepted ingredient has

positioned the people in the midst of the faction‟s

conflict which has no ending (Surah:18:Al Kahfi:22).

Such situation is as if Islam and Paradise lie in their

hands, without them realizing that the role played by the

current hadith ulamas actually reflect the hadith‟s

weakness.

Hence, there are millions of people in this

world who acquire knowledge of the Al Quran and

hadith. However some of them still portray ignorance

despite them having acquired the necessary knowledge

in these fields. This is due to the studies‟ concept which

has and will not change as long as awareness towards

this does not exist in the world‟s thinking (Surah:2: Al

Baqarah:19-20).

Such courageous awareness towards changing

the perception towards a crack in a coconut shell which

does not reflect the sunlight, having the Muslims willing

to portray themselves as Al Kahfi: enjoying slumber in

the pitch darkness while pretending to enjoy the

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brightness in a darkened toilet! (Surah:2: Al

Baqarah:17-18).

This is indeed a dilemma of unawareness

(Surah:2: Al Baqarah:11-12) towards the sunlight that is

denied in a person‟s life. This is seen as knowledge and

religion that is eroded towards backwardness from being

relevant (Bilqisti): Liyaquumanaasu bilqisti -

Surah:57:Al Hadiid:25), similar to the silver dime which

is no longer of value to even purchase a slice of bread to

curb one‟s hunger (Surah:18: Al Kahfi:19).

Therefore, what should be done by the younger

generation of Al Kahfi of today, to return to the cave to

continue their slumber after being aware that the silver

dimes in their hands are obsolute and no longer is of

value in the market. Thus, one must ask themselves as

enthusiasm in the religion is not something that is to be

followed. Instead, it is their belief that is based on the

teachings of the Al Quran that portrays intelligence in

nature (Surah:53:An Najm:3-6).

The Tenth Stage:

The Emergence of Al Quran Awareness Era

Emergence of the Al Quran awareness era and

Al Quran literacy as a new approach in empowering the

hadith as an important resource in the religion.

Furthermore, the utterance of Rasullah s.a.w of his

initial interpretation of the Al Quran needs to be

empowered and upheld once again. This is for the Al

Quran generation to formulate several steps that ought to

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have been taken by the older scholars in making the

hadith relevant in terms of knowledgeability in life.

The below mentioned suggestions are made

owing to the religion‟s increasing dilemma and

ascending number of questions that exist in the minds of

the younger generation who yearn to know and explore

the religion – not as mere followers or to embrace the

religion due to inheritance. Instead, this has increased

due to their maturity in the ulul albab methods. Among

the suggestions and steps that need to be taken are:

One:

To Correct the Hadith‟s Perception

of Being a News Report

The evaluation of a hadith being authentic, weak

or fake originates from the perception of the older

muhaddithins who classify the hadith as a news report.

Such single tiered perception towards the word: hadith is

seen by them in a simple language; whereas this term

refers more towards a conclusion made by the language.

This is similar to the Malays need to understand

their language. For example, the term: berkaki ayam in

Malay language does not mean that a person has chicken

feet, but it actually a person who is barefoot. The same

goes with the hadith terms which differ in their actual

meaning should the hadith be directly related as a news

report.

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This position is obviously proven when the

term: hadith appears in kalimah: Ta‟wiilul ahaadith

(Surah: 12:Yusuf:21) which cannot be related the

otherwise: News of a dream (dream interpretation) in a

usual circumstance. It would be more pertinent if this is

seen in terms of the knowledge‟s interpretational

process from its delivery method which needs to be

interpreted.

The same goes with the term: hadith which

appears in: Rasullah Hadith which should not be

considered as a piece of news that has been decreed

and demonstrated by the actions of Rasulullah s.a.w;

but its terms must be understood as knowledgeable

contents of interpreting the Al Quran derived from

his decree and actions that were documented by his

friends while he explained and interpreted the Al Quran.

Such invaluable knowledgeable writings need to be

carefully stored and handed down to the generations of

mankind to facilitate their future in understanding the

contents of the Al Quran.

Hence, should the hadith be considered as a

news report, there will be numerous issues raised

pertaining to the report‟s authenticity which is reported

by the so-called newsmen (hadith narrators). It is due to

such understanding‟s approach created by the earlier

“inventors” (muktabar) who had classified the given

hadiths based on the concept of the eye observing the

actions of the newsmen (hadith beholders or hadith

writters - the sanad wasilah). This requires each one of

them to be thoroughly screened, studied and observed

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based on the authenticity of their delivery in reference to

their individual personalities.

Here lies the issue related to: overlook and:

knowledge negligence amongst the earlier muhaddithins

as they define: Hadith as a piece of news report –

although its approach created by them is based on the

concept of advice of the Al Quran. However, this is far

from the report‟s acceptance method, especially when

issues related to: Faasiqun binabain (Fasiq by

fabricating stories) and: Fatabayyanu (Feel regret and

verify it thoroughly) are raised by the decree of Allah

Ta‟ala:

O believers, if an evildoer comes to you with

some news (the news of Muhaddithin), verify it,

lest you should harm others unwittingly and

then regret what you have done.

Surah:49: Al-Hujurat:6

Should the basis of the Al Quran‟s advice be

utilized and taken into account by the earlier

muhaddtihin as foundation for evaluating such hadith

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news as presented by the hadith narrators with

authenticity that depends on the individuality of the

news presenters, advice obtained from the Al Quran

must be interpreted before the hadiths can be classified

as authentic, weak or fake.

The five (5) terminologies that exist in the

above mentioned piece of advice (Surah:42: Al

Hujuraat:6) must be thoroughly observed, i.e. beginning

from the kalimah: Faasiqun Binnabaii Fatabayyanu

An Thuthibuhu Qauman Bijahalah which contains

three (3) Al Quran terminologies that are: (a) Faasiqun

(The Fasiq – Agents of Destruction) (b) Binabaiin (By

fabricating stories).(c): Fatabayyanu (Verify it

thoroughly).

The three (3) terminologies are subjected to two

(2) conditions that are signified by: An tuthibuhu

qauman bijahalah fatusbihu „alaa maa fa‟altum

nadimiin which appear in: (i): An tuthibuhu qauman

bijahalah (Causing the people to become ignorant –

foolish). (ii): And: Fatusbihu „alaa maa fa‟altum

naadimiin (Regret on what you have done).

The position of: Faasiqun and: Binnabaiin and:

Fatabayyanu must be seen in the angle of its effect and

impact that can be presented by information relayed by

the news presenters. Hence, proper research and

observation must be concentrated onto the issue of: Can

such news present and cause foolishness amongst the

people and will they feel remorseful should they go

overboard and accuse someone as being fasiq?

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Hence, should both (2) effects not exist from

such news that is presented, the news is then considered

to be newsworthy which contains elements of truth

(theft - witness). More so should the news contain words

of philosophy, logical ideas and knowledgeable methods

that lead to benefits for the people and the world. This is

similar to the contents of the hadith that has the ability

to interpret the Al Quran being mother of all books

which reflects the actual purpose of the Prophet‟s decree

that were documented by his friends and later brought

by the sanad wasilah narrators to the wise muhaddithin

members.

On the other hand, should a news that is

received cause foolishness (ignorance – Bijahaalah) to

the people or remorsefulness towards the act of

spreading such news; or even cause disasters, such news

is automatically considered as fake and must be

immediately disposed.

Hence, what will happen should matters related

to knowledge and acquiring it be positioned and

evaluated as weak, whereas its authenticity cannot be

denied by one‟s sanity? Even dollar notes will never be

considered as weak or disposed by the insane despite

them certified as one. Therefore, how insane can a

person become until he is willing to consider something

as weak which cannot fool the people or cause

remorsefulness when accepting such news considered

mandatory onto every Muslim as stated by the hadith

that will be discussed (refer to the discussion on Hadith

1). Hence, this is the dilemma that exists in a mental

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institution at its Moulding Intelectual wards, similar to

the centers of hadith studies that run based on the

current fake modules.

Thus, the act of weakening something must not

be carried out as this could cause disadvantages in the

religion itself. And, the act of weakening the obligation

towards acquiring knowledge as reported by a respective

hadith could also lead to weakening the knowledge

(Source: Weak Hadith) enticing the society and nation

towards foolishness (Bijahaalah). Worse is by faking

love for the nation (Source: Fake Hadith) as such

falsehood will not only reflect the doer‟s foolishness

(Bijahaalah), but the members of the public will soon

need to learn with the foolish (Bijahalah) people and in

the end causing everyone to become foolish

(bijahaalah), as a result from obtaining a foolish degree

(bijahaalah) unknowingly.

Such negligence default as a result from the

teaching‟s module dilemma must be re-examined so that

the hadith could return to its genuine prestige after

having the decree and actions of the Prophet

documented by his friends, used as interpretation

material of the Al Quran.

Therefore, man must halt such dispute to

prevent one‟s piety from appearing as foolish

(Bijahaalah) and from making the others as foolish

(Bijahaalah) so that they could return to the rope of

Allah‟s original fundamental route of the religion after

being drifted away in the turbulence dispute by making

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themselves smarter as in maqam: Qattabayyana

rusydu minal ghayyi (Surah 2:Al Baqarah:256) to

portray their unity‟s strength as: Faqadis tamsaka bil

„umrati wusqa lam fishaa malaha (Surah 2:Al

Baqarah:256).

However, man has all this while performed

tasks and wasted precious time in their knowledge by

displaying hard-headedness and adamant towards

changes: Faman yakfur bittaghuti wayu‟minbillah

(Surah:2: Al Baqarah:256), and at the same time,

believing in Allah (Al Quran) as a devout Muslim

towards the strong unity rope of the religion.

Two:

Halt Disputes Related to the

Hadith Narrators

Disputes that are caused by difference of

opinions towards the hadith based on the fasiq traits of

the narrators or the loss of sanad wasilah must be

stopped. This could be due to the facts that may have

been left out or were not written in its original sanad.

Such hadith does not conflict with the Al Quran and is

able to interpret it.

Unity of opinion amongst the ulamas must

emphasize on the hadith‟s contents – and never on

the misbehaviour of the asnab wasilah narrators by

accepting the fact that gold can never be transformed

into copper – even if these are given by an insane

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person. On the other hand, even if faeces are given to a

pious muktabar, its form and values will remain

unchanged. Owing to such fact, always practice the

sayings of the elders: Accept money if given should it

originate from the Central Bank and at the same time do

not ever think if those notes have ever touched pork or a

dog!

Three:

Re-evaluating the Authenticity and Weakness

of the Hadith

Initiative must be taken towards re-evaluating

the position of the hadith‟s authenticity or weakness, as

accepted by the current views by determining those

hadiths classified as authentic, weak or fake by any of

the hadith figures. Hence, these must be considered as

hadith (non-classified) as long as the hadiths or the

Muhaddithin News have the ability to interpret the Al

Quran verses. And, at the same time, to falsify those

hadiths or the Muhaddithin News should they fail to

prove themselves as interpretation resource of the Al

Quran.

Four:

Seek for a Conclusion towards the Authentic

Hadith‟s Dilemma

Re-evaluate the hadith‟s dilemma as there are

many authentic hadiths that discuss on minor matters

whereas the weak and fake hadiths discuss on major

issues. Such dilemma arises having the actual fact lie in

the religion‟s major issues that are cast aside. Worse is

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when the hadith‟s contents are of no significance to the

Al Quran verses, while some them contradict with the

Al Quran‟s requirements.

Therefore, the courageous character of the

younger generation portraying their awareness towards

the Al Quran will come forward to ask: “Which verse

does this hadith interpret?” and: “Can this hadith

stand independently without the Al Quran.” Thus, such

initiative must be well received and instilled in every

youngster in the religion to ensure that the given hadith

is based on its ability to function as the Al Quran‟s

interpretation resource. Owing to this, one must never

allow a person to recite a hadith in a speech without

referring it to a given Al Quran verse.

This revolution will reduce the ego meter and

fake piety in a person. Such revolution of the younger

generation in exploring deeper into the religion will help

classify the authenticity and fakefulness of a given

hadith.

Hence, this is a dilemma that will be faced by

the fake piety in terms of difficulty in the knowledge‟s

requirements that cannot be avoided as a result from

their awareness of utilizing the hadith as an

interpretation source of the al Quran which has spread to

the entire knowledgeability amongst the younger

generation having the Al Quran awareness.

Such burning desire will soon exist amongst the

younger generation who appreciate the concept: Fas

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aluu ahlizikri inkumtum laata‟lamun (Surah:16:An

Nahl:43), seen as an excellent trait. On the other hand,

the pious too must make necessary preparations to

accept such challenge by portraying: „Abasa

watawallaa anjaa ahul a‟maa (Surah:80: „Abasa:1-2)

by openly departing their knowledge (Surah:80:3-5) and

at the same time being receptive towards: Fa antalahuu

tashadda (Surah:80:‟Abasa:6).

Owing to such dilemma that arises, this serves

as a new arena in the world of Al Quran and Sunnah

studies. It is a challenge that ought to be well accepted

by the elders as filters the knowledge‟s fakeness. In

fact, such challenge exists due to the mistakes made by

the elders (parents) while teaching their offsprings.

Note:

During the verification of this piece of

writing (December - 2015), an intellectual

amongst the verifiers raised a question.

The question reads as:

Today, movement of Islamic preaching

takes place almost everywhere. Even the

mosques, and centers of Islamic studies around

the world have teachers and accredited preachers

who are assigned to give religious talks, citing

the hadith as the main topic of discussion.

Some of them, while speaking and

teaching have utilized, recited and promoted

the mughallazah and mutanajjis hadiths. Such

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presentation is similar to the act of spreading

virus to the religion, alike a number of dogs

with the rabbies spreading its virus to the people

in a society.

This is considered as spreading

deviant teachings by the accredited religious

teachers and preachers in mosques nationwide.

Isn‟t such rabbies (disease of the deviant

teachings) able to be spread by the licenced

dogs? Whereas, the elements of rabbies virus

(mughallazah and mutanajjis hadiths) was

brought by them as their taught and lectured the

religion?

Owing to such fact, is the Author able

to enlighten this issue as today, there is a huge

number of mad dogs that linger and scavange

for food in the halls of mosques. Hence, their

bite is even more hazardous than the zombie bite

as the former spreads its deadly virus.

Answer:

The Author has no intention to answer

this question as he himself has been classified to

belong amongst those who spread deviant

teachings (a dog infected with rabbies).

Therefore, it would be best if this

question is answered by the future generation

themselves using the knowledge that they have

acquired. At the same time, the future generation

must also accept the fact that dogs which are wet

and chickens that are not slaughtered in the name

of God is considered as forbidden, although these

could be made permissible by a monarch ruler.

Ponder over this.

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It is an open fact that there is no one

who will accept such phenomenon that is being

presented. Thus, this must be avoided and

completely eliminated within the society which

yearns the nobleness of the virtues guidance

taught by Prophet Muhammad s.a.w.

Allahumma shalli „alaa syaidina muhammad – 3x.

Five:

Re-assess the Acedemic Module of

the Al Quran and Sunnah Studies

There is a need to re-assess the academic

module in institutions of higher learning that are closely

related to the Al Quran and Sunnah studies, so that such

institutions and faculties will not be considered as

centers for creating the hadith‟s backwardness by the

society with creed that is tainted by the older

understanding as a result from the previous disputes

which had accepted the older views considered as

muktabar apart from the fear instilled to re-assess in

terms of its authenticity and excellence.

One must also acknowledge the fact that the

task of arguing the standings of the hadith narrators will

never come to an end. Thus, this will only destabilize

the understanding and belief of the students, due to their

thoughts easily gets drifted away similar to a fast

moving vehicle on a mountaneous winding road.

Such academic module conceals its benefits

and at the same time wastes time similar to daydreaming

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as having the knowledge acquired leading to nowhere. It

is a pity as such students are victimized by the

religion‟s doctrine.

Therefore, there are several matters that need to

be amended in the Al Quran and Sunnah‟s academic

module, in terms of its new approach which can be

categorized into the following five (5) aspects:

(a):

Presentation of the Hadith‟s Module

As an Outburst of Advancement

There is a need to present a module of thinking

containing hadiths that interpret the Al Quran which can

be firmly held and practiced and thus made as a resource

to spur life‟s advancement, displaying examplaries as

portrayed and presented by the Muslims of the olden

days. This includes parables of the anbiyaaks – The Icon

of Humanitarian Idolism – that ought to be instilled in

the open mindedness of the students to enable them

portray themselves as: Muslims who are relevant as

appears in maqam: Liyaquu mannaasu bilqisti

(Surah:57: Al Hadiid:25) in the entire virtual world.

(b):


Not as a Source of Disputes

There is also a need to present the religion‟s

creed – not as a creed of disputes. Instead, this is to

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revive the Al Quran‟s empowerment towards the

religion of Islam in line with the studies of Al Quran and

Sunnah. However, today, more eyes concentrate on the

Sunnah than the Al Quran. This causes the position of

the module‟s movement as an agent of disputes; and not

as an agent for life‟s advancement.

Those lecture modules that are based on

disputes (Surah:22:Al Hajji:8-9) do not teach the

religion‟s nobleness. Instead, they provide space for the

students to witness the religion‟s weakness and the non-

usefulness of the religion should such doctrine be

accepted and utilized, causing the students to become

confused and involved in such disputes in the society.

Therefore, owing to the effects and impact of such

doctrine, can a religion be considered as one? Ponder

over this.

(c):


For Interpreting the Al Quran

Initiative must be taken towards presenting the

academic module of Al Quran and Sunnah studies by

positioning the hadith as an interpretation resource for

the Al Quran and there‟s nothing more than that. In

actual sence, the hadith should not be used in such

manner, except while explaining the meaning of a given

Al Quran verse that is not explained with clarity by the

Al Quran itself. Unlike the current practice where the

hadith is recited and used without referring it to any of

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the Al Quran verses. Thus, such hadith is claimed to be

similar to the revelation of the Al Quran.

This is a negligent step which brings impact

onto the Al Quran which is put aside (Surah:25: Al

Furqan:30) with the hadith being widely utilized without

referring it to the Al Quran assuming that the hadith is

of the same value of the Al Quran. For the sake of Allah,

hadith is not a revelation (Surah:7:Al A‟raaf:203) but an

interpretational resource of the Al Quran derived from

the decree and actions of the Prophet with authentically

interprets the Al Quran (Surah:16: An Nahl:44). This is

due to the fact that the Prophet would never have

decreed something or acted upon based on his desires

(Surah:53: An Najm:3) but they were actually based on

the Al Quran (Surah:53:An Najm:3-4). Therefore, this is

the trait that must be portrayed by those who have

embraced the religion as they make use of the hadith

that is said to be the religion‟s hadith – the Al Quran

Hadith. Ponder over this.

(d):

Present an Al Quran Module Portrayed to

Elaborate and Delibrate the Al Quran.

These must be portrayed in the Al Quran and

Sunnah studies‟ module by making the Al Quran as an

interpretation resource that interprets the Al Quran,

similar to the approach practiced by Rasulullah s.a.w as

he elaborated and deliberated the Al Quran. Thus, this

needs to be revived so that the religion could remain

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standing tall with its very own original fundamental

pillars.

Five:

Introduce an Interpretation Method of the Al

Quran Based on the Hadith

Introduce a specific method for interpreting the

Al Quran together with the hadith in terms of presenting

a new thinking derived from the words of wisdom of

Rasullulah to assist the Al Quran to portray itself as

Ummul Kitab and to empower the hadith in the

relevance of the world‟s knowledgeability.

Note:

The Author plans to introduce the Al

Quran interpretation method that is

based on the hadith. Therefore, please

refer to the next topic of discussion in

Banang 5.

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THE THIRD BANANG

The Hadith Cannot Stand Independently

Without the Al Quran

Whenever discussing about the hadith, there are

three (3) aspects that will be touched:

One: This discussion will touch on the

importance of the hadith as secondary source of creed

after the Al Quran. Such importance leads to the belief

and discussion on Islam which will be deemed as

incomplete without its presence with the combination of

the hadith with Qias and Ijmat of the ulamas.

Two: This discussion will also touch on the

importance of knowledge in determining the authenticity

of a given hadith. Thus, it is utterly important for those

who desire to acquire a sound religious knowledge with

the status of the hadiths: whether they are authentic,

weak or fake so that every argument made will utilize

the hadiths that are firm and precise.

Three: This discussion will also touch on

matters deemed as religious but have not been discussed

by the Al Quran – but is touched and stated by the

hadith that every hadith reflects the actions of the Al

Quran as presented by Prophet Muhammad s.a.w.

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These three aspects of discussion has positioned

the hadith at a high level which makes a person who

cites such hadith to feel as if he is on the right track.

However today, it is rare to find discussions related to

the hadith‟s role towards the Al Quran and its role in

interpreting it.

This is seen as a discussion that has been

ignored on purpose by the religion‟s approach doctrine

to enable the preachers of such doctrine to preach

regarding the hadith as the religion‟s resource which is

able to stand independently without it being referred to

any of the Al Quran verses.

Such action in the religion‟s approach based on

the purpose of creating a group of Muslims which

ignores the history of the hadith‟s origins in the

religious realm besides ignoring the purpose and role of

the hadith towards the religion until it was written, kept

and produced by the friends of the Prophet s.a.w as he

interpreted the Al Quran, having each and every one of

the hadith to play its role – to explain and interpret any

of the Al Quran verses and nothing more than that. At

the same time, the hadith‟s position can never be

equated with the Al Quran.

Thus, such poistion must be clarified so that a

person who embraces Islam must not be due to any other

reason except for the Al Quran (and not due to the

hadith). Besides, one‟s belief towards the existence of

God is due to the Al Quran, and that man is to believe in

the prophethood and rasoolship of Muhammad s.a.w.

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The same goes with the other related matters with the

way of life which were stated in the Al Quran.

Therefore, the Al-Quran is the foundation of Islam and

completes Islam in the angle of methods pertaining to

one‟s belief and deeds.

Hence, when speaking about Islam, it is related

to the Al Quran while the Al Quran is also related to the

hadith. There are four (4) chronological steps in the Al

Quran that are related to the hadith that must be known

by everyone to enable a person consider the following

positions of the hadith:

First:

To understand the chronology of the position of

Islam which is based on the foundation of the scriptures

of Allah named the Al Quran that must be believed and

trusted without casting any doubtfulness (Surah:2: Al

Baqarah:2). This is because the Al Quran is able to lead

man towards the true path (Surah:36:Yasin:2-4),

portraying them as righteous towards God and to

succeed in this world and the hereafter.

Second:


Islam which was made complete by Allahu Azzawajalla

by providing such completeness without having the need

to add or alter anything from it (Surah:6:Al

An‟Aaam:115). Its completeness has been

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acknowledged to provide entire aspects of the religion,

including life‟s bounties that have been assured.

Third:


Islam that stands on the name of the Al Quran with its

completeness and for the entire use of the religion by

those who portray the traits of ‘aabidin towards God.

This means that the Al Quran is able to stand

independently with its very own verses without

requiring any other external elements to prove its

completeness.

Fourth:


Islam that stands on the name of the Al Quran which is

portrayed as a Book which explains and interprets its

very own verses (Surah:41: Fussilat:3). Each revelation

revealed to Prophet Muhammad s.a.w., if felt necessary

by God to have them clarified, will be elaborated by the

following revelations. This is to provide clear

explanations to whatever that appears to be vague.

Hence, Prophet Muhammad s.a.w was briefed

by Allah Ta‟ala on the meaning of each revelation that

was sent onto him. In return, the Prophet was required to

explain those revelations to the entire mankind

(Surah:16:An Nahl:64) for them to grasp a better sense

of understanding towards what has been revealed by

God (Surah:16:An Nahl:44).

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This is where the writings of the Prophet‟s

friends are considered as the Nabawi Hadith of

Prophet Muhammad s.a.w. It is stressed that there are

no hadiths that exist other than for the purpose of

explaining the Al Quran citing the decree and actions of

Muhammad s.a.w as hadith and source of the religion‟s

regulations.

These are the four (4) important basis which

positions Islam to be owned by the Al Quran and

that the religion of Islam must obey the Al Quran. The religion‟s disciples must acknowledge the fact that

Islam is complete with the Al Quran, without having the

need to add any other elements that are claimed to

complete the Al Quran (Surah:5:Al Maidah:77). Such

position must be reminded to the religion‟s disciples to

accept the fact that one‟s deeds in the eyes of Islam must

only reflect the requirements of the Quran (Surah:5:Al

Maidah:77) – although there may be some people who

claim to be more pious and knowledgeable than God

(Surah:9: At Taubah:31).

Therefore, for those people who feel that Islam

is unsifficient with the Al Quran and that the Al Quran

needs to be added with external resources other than

from the Al Quran, they have not embraced Islam that

has been based on the Al Quran. Instead, such people

are considered as disciples of the Doctrine of Islam who

prefer utilising the additive colourings to the religion

derived from mughallazah and mutanajjis resources.

Such act is similar to luring the people to return towards

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being unbelievers wheares the Al Quran already exists

beside them (Surah:2:Al Baqarah:109).

This situation completely differs with the

character of the Islamic ulamas towards the pig, where

its meat is strictly prohibitted – even its DNA is seen as

the same standing with its meat (Lahmul khinzir –

Surah:5:Al Maidah:3).

Thus, it is strange that matters related to the

mughallazah and mutanajjis hadiths seem to have

become food for the soul which are then turned into

blood amongst the Muslims. Such people tend to

practice negligence towards this matter without them

creating any preventive steps and this is deemed as a

serious matter. Instead, worse is when drastic actions are

taken against food that may contain traces of pig DNA

as compared to the earlier issue.

In other words, why hasn‟t the permissible and

the forbidden clearly stipulated onto the usage of the

hadith as a form of food that is served in the ulama‟s

market? Whereas, the world must be well informed that

the act of utilising the mughallazah and mutanannjis

hadiths is the same as consuming food that contains

elements of pork and feaces as its offence is similar to

consuming pork and faeces.

This discussion will be deemed as incomplete

should issues related to the hadith are not considered

as being discussed, mainly those hadiths that are of

mughallazah and mutanajjis traits. Therefore, such

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position must be made known by everyone as its usage

could lead towards a negative repercussion towards the

religion, in terms of the hadith‟s function as a

secondary resource after the Al Quran. Afterall. There

are numerous hadiths that are made available in the

market of the ulamas that have soon become additive

colours to the religion. This is as if the religion‟s very

own colours have faded away as it is not gayly

decorated by the hadiths.

Owing to this fact, such hadith will appear

empty in terms of its function without the presence of

the Al Quran and that such hadith cannot be made as

element of the religion‟s creed – if it is not related to the

Al Quran that is based on details of Prophet Muhammad

s.a.w‟s Prophethood and Rasoolship.

Prophet Muhammad s.a.w was appointed as

Prophet and Rasool by the God of the worlds and the

entire universe was informed of his assignement as

Prophet and Rasool through His divine revelations

which were enshrined in the Al Quranul Karim.

However, the Prophet‟s appointment remained subjected

to several conditions that were imposed and needed to

be fulfilled by Prophet Muhammad s.a.w. Among the

conditions are:

(One):

It was made mandatory for Prophet Muhammad

s.a.w by Allah Ta‟ala to embrace the religion of Islam,

being a way of life (religion – Addin) that was inherited

by Prophet Nuh a.s and was then continued by Prophet

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Ibrahim a.s (Surah:42: Asy-Syuuraa:13) and thus to his

era. It is the religion that is based on the four (4)

scriptures of Allah‟s that were sent to the earlier rasools

(Surah:2:Al Baqarah:4) based on the Al Quran revealed

to the Prophet (Surah:38:Shaad:29). This means that if

Prophet Muhammad was unwilling to embrace Islam

(Surah:2:Al Baqarah:130-133) and refused to obey the

Al Quran (Surah:6:Al An‟aam:106), the appointment of

prophethood and rasoolship would have been

automatically nullified.

(Two):

The appointment of Prophet Muhammad as

Prophet and Rasool was subjected to the condition

where he himself must be ready and willing to receive

the revelations in stages throughout his appointment as

Allah‟s Rasool (Surah:17:Al Israak:106) from God until

the holy Al Quran is made complete (Surah:6:Al

An‟aam:115). In other words, if Prophet Muhammad

s.a.w was unwilling to receive the revelations from God,

his appointment as Rasool would have been

automatically nullified.

(Three):


Prophet and Rasool was subjected to several conditions,

where he was required to always obey and follow the

requirements stipulated by the Al Quran (In maqam of

the requirements of the Al Quran: Wamaa yantiqu

„anil hawaa inhuwa illaa wahyun yuuhaa –

Surah:53:An Najm:3-4), where he was never allowed to

disobey the Al Quran in what-so-ever actions of his (In

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maqam: Wattabi‟uu maayuuhaa ilaika mirrabbika -

Surah:33:Al Ahzab:2). In other words, he was never to

disobey the Al Quran or invent the Al Quran without the

genuine revelations from God (In Maqam: Qul

innamaa attabi‟umaayuuhaa illayya mirrabbi -

Surah:7:Al Al –A‟raaf:203).

Such command of God‟s (Surah:7:Al

A‟raaf:203) which signifies the existence of difference

between the normal decree of the Prophet as

compared to his decree that reflects revelation from

God. Such differences is similar to the mantiq term of:

Anabasyarum mislukum – (I am but a human being

like you) and: Anabasyarum yuuhaa ilayya – (The

revelation is sent to me - Surah:18:Al Kahfi:110). In

fact, not every decree of Prophet Muhammad s.a.w

reflects the revelation and not all actions of Prophet

Muhammad s.a.w reflect the requirements of the

revelation without the presence of both aspects (decree

and actions) that are referred to the Al Quran‟s

revelation.

Such position clarifies the fact that any decree

of Prophet Muhammad claimed as hadith but at the

same time cannot explain or be explained by the Al

Quran or even rejects the Al Quran, it will mandatorily

be nullified as the religion‟s resource of creed which

must be completely eliminated.

(Four):


Prophet and Rasool was subjected to conditions, as

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Prophet Muhammad was to remain as any other

normal human being which signified to the universal

mankind that he was indeed a normal human being (In

maqam: Qul innamaa anabasyarum mislukum

yuuhaa ilayya annamaa ilaahukum ilaahun waahid –

Surah:18:Al Kahfi:110). Thus, his behaviour portrayed

the normal behaviour of the mankind who had often

recited the istighfar seeking for forgiveness from God.

This made him as a property of God where he

was subjected to God‟s rebukes due to his shortcomings.

Such rebukes onto his very own shortcomings was

stated by God in the Al Quran as an element of

examplary for the newer generations. This was because

Prophet Muhammad was never an Angel but a normal

human being amongst the descendants of Adam a.s and

Hawa. In fact, the actions of a normal human being must

be referred to the Al Quran – should such behaviour be

enhanced in the empty lives of mankind.

Hence, it would not seem awkward if several

incidents related to the actions of Prophet Muhammad

s.a.w that did not portray his prophethood and rasoolship

and were in fact rebuked and corrected by God.

Note:

It is proven that not all decree and

actions of Prophet Muhammad s.a.w reflected

the revelations or were at the same level of the

Al Quran. In fact there were many decree and

actions of his that were rebuked by God that

portrayed his decree and actions (hadith) which

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cannot be made regulation without them being

based on the Al Quran.

Thus, in order to answer this issue, it

would be best if the future generation were to be

briefed on several incidences which involved the

individuality of Prophet Muhammad s.a.w as a

normal human being:

(a): Prophet Muhammad Was Rebuked by

God When He Claimed That God Had

Ignored Him

Prophet Zakaria a.s never once felt

that God had ignored him by turning down his

request for an offspring. He prayed from his

younger days until he was old but his wife

remained barren (Surah:19:Maryam:1-7).

However, he never felt that God had ignored him

(Surah:19:Maryam:8-10).

However, Prophet Muhammad s.a.w

who had just turned twenty (20) years failed to

see God‟s help throughout his struggle to

strengthen the religion of God‟s. In fact, he

accused God to have ignored him (as appears in

the Al Quran:Surah:93:Adh-Dhuha:3).

Hence, can such action be made into a

hadith having its incidences to stand

independently as a creed‟s resource without it

being referred to the Al Quran or can such

incident be made intoa sunnah element? – the

non-obligatory aspect to obtain rewards as

something good that is best followed and

practiced by the disciples of Prophet Muhammad

s.a.w, having its incidences stand independently

without having based on the Al Quran.

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Owing to this, the actions of the

Prophet needed to be corrected by Allah Ta‟ala

(Surah: Surah:93:Adh-Dhuha:3) as a sign that the

Prophet himself portrayed the traits of a normal

human being. However, the traits of a normal

human being compared to the divine revelations

based rasool are two (2) aspects that completely

differ.

This means that the Al Quran and the

hadith can never be equated in terms of their

standings. At the same time, the characteristics

portrayed by Prophet Muhammad s.a.w without

having them based on the Al Quran is similar to

the incompleteness and infunctionability of the

nabawi hadith without referring them to the Al

Quran.

(b): Prophet Muhammad Was Rebuked As He

Failed to Place Hope in God – His Restlessness

Was More Than From the Villlagers When

His Wife, Siti Aishah Went Missing

Restlessness is a trait of the villagers

who neglected the religion. They displayed

restlessness whenever they were short of money,

their children were ill or even when the lost

something precious. However, would it be proper

for a person with sufficient religious knowledge

to display restlessness until the entire village

becomes aware of such situation?

This situation will not be considered as

awkward should it occur amongst the villagers.

However, it is definitely strange should this

happen to a religious teacher similar to the status

of a Chief Imam feeling restless until he is

unable to sleep at night should his bull be stolen

by someone. Whereas, prior to this incident, he

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used to spread the religious teachings whilst

uttering: “We must believe in God. We must put

hope in God.”

Hence, how can a person being a

Prophet and Rasool portray restlessness without

putting hope in God (Surah:94: Al Insyirah:8)

when his wife went missing in the dessert

(Surah:24:An Nur:11-17), believing in the fake

tales invented by the surrounding?

Hence, can such actions be made into a

hadith having its incidences to stand

independently as a creed‟s resource without it

being referred to the Al Quran or can such

incident be made intoa sunnah element? – the

non-obligatory aspect to obtain rewards as

something good that is best followed and

practiced by the disciples of Prophet Muhammad

s.a.w, having its incidences stand independently

without having based on the Al Quran.

Owing to this, the actions of the

Prophet needed to be corrected by Allah Ta‟ala

as a sign that the Prophet himself portrayed the

traits of a normal human being; as the traits of a

normal human being compared to the divine

revelations based rasool are two (2) aspects that

completely differ.

This means that the Al Quran and the

hadith can never be equated in terms of their

standings. At the same time, the characteristics

portrayed by Prophet Muhammad s.a.w without

having them based on the Al Quran is similar to

the incompleteness and infunctionability of the

nabawi hadith without referring them to the Al

Quran. Ponder over this.

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(c): There are several other incidences of the

actions of Prophet Muhammad s.aw that were

rebuked by God.

Please refer to the stories of Prophet

Muhammad s.a.w where he was rebuked by God

and related by the Al Quran – Some of them

include Prophet Muhammad expressing a sour

face (facial expression) when he was approached

by a person who was ignorant and without

knowledge (Surah:80:Abasa:1-2), having God

enlighten Prophet Muhammad on the purpose of

the naive‟s presence, as appears in verse:

(Surah:80:Abasa:3-6).

It is rather fortunate for his disciples

did not follow the traits of being sour faced as

displayed by Prophet Muhammad s.a.w as a trait

of the sunnah and non-obligatory when the Al

Quran explained the behaviour of the Prophet as

an act of a normal human being. Ponder over

this.

These are among the several incidences that can

be observed and concluded that not every decree and

actions of Prophet Muhammad s.a.w who portrayed the

traits of a normal human being can be classified at the

same standing of the Al Quran. This clarifies the

meaning that not every decree or actions portrayed by

Prophet Muhammad s.a.w can be considered as his

hadith without having supported by the Al Quran.

Such position totally denies the opinion and

belief of some people who claim that the decree and

actions of Prophet Muhammad s.a.w as hadith can stand

independently without requiring it to function as an

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interpreter of the Al Quran verses. Such belief is

assumed to complement the meaning of: Wamaa

yantiqu „anil hawaa inhuwa illaa wahyun yuuhaa –

(Surah:53:An Najm:3-4).

Such understanding considers Prophet

Muhammad as: Wamaa yantiqu „anil hawaa inhuwa

illaa wahyun yuuhaa throughout the time during his

lifespan without having them related to the requirement

of: (In maqam: Qul innamaa anabasyarum

mislukukm yuuhaa ilayya annamaa ilaahukum

ilaahun waahid – Surah:18:Al Kahfi:110) apart from

being related to the shortcomings of Prophet

Muhammad as a normal human being until there were

numerous actions of his that were rebuked by God.

The hadith and its terminology will only be

presented from the decree and actions of Prophet

Muhammad s.a.w as he explained and interpreted the

revelations that were sent by God for the mankind (i.e.

as he executed his duties as in maqam:Wa anzalnaa

ilaikazzikra litubayyinalinnaas – Surah:16:An Nahl:44

atau dimaqam: Kitaabun anzalnaa ilaika mubaarakun

liyaddabbaruu aayaatihii waliyatazakkara ulul

albaab – Surah:38:Shaad:29).

In other words, not every utterances and actions

of Prophet Muhammad s.a.w during his entire life can

be made hadith; if there are not related to the process of

him explaining and interpreting the Al Quran that was

performed by him single-handedly.

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The End

A photograph of rememberance of Datin Nawiah Salleh, wife of Dato‟

Philosopher Prof. Dr. Halo-N with Madam Nasibah Binti Wahab,

Legal Advisor of the Gual Periok Foundation during attendance at the Philippines Military Honour Ceremony held for the award recipients

of the Gusi Laureate at the Rizal Monument in Manila. Also seen is

Miss Nor Fadhliah Dato‟ Haji Ahmad Laksamana – November 2013.

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THE FOURTH BANANG

Concept of the Current Hadith Studies

The concept of the current hadith and sunnah

studies can be concluded into three (3) that disqualifies

the hadith as a resource for regulations of the religion‟s

creed. This is not due to the hadith but weakness of the

education‟s approach module:

One:

Guidance Concept of the Hadith Studies that

Cast Doubtfulness on its Authenticity

Based on the global education module in

relation to the Al Quran, hadith and sunnah studies, their

discussion concentrated on the hadith and its position in

the angle of authenticity. Such studies are indeed a

waste of time as knowledge acquired from such studies

is nothing beyond obtaining information and dispute.

Whereas, information obtained is unable to generate the

knowledge‟s wisdom that leads the people towards

achieving advancement and progression comparable to

the world‟s development.

In fact, such education module exposes the

shortcomings of the others by placing importance onto

one‟s own understanding which causes the Islamic

factions to be self-centered. This exists when their own

faction claims to be the only ones right and the others as

wrong – and that only their own faction will enter

Paradise while the others into Hellfire. It is as though

Paradise is only meant for their very own faction.

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However, in actual fact only a handful from this faction

deserve Paradise.

Nevertheless, this is the disaster resulted from

the hadith that is not used in a serious manner when

elaborating the Al Quran. In fact, the hadith is claimed

to be able to stand independently without having it

subjected to the Al Quran. Hence, the studies module

portrays the Al Quran as the sole property of Islam

and not that Islam is the property of the Al Quran or

where the Al Quran originates from.

Such attribute will cause Islam to utilize

external resources other than the Al Quran (Surah:7: Al

A‟raaf:3) without having it referred to the Al Quran‟s

authenticity and consent. This is especially when the

Qias and Ijmak are made as a creed under the perception

of it being of the same value with the Al Quran

(Surah:5: Ak Maidah:77), similar to the nurturing which

perceives that the Al Quran is only a part from Islam‟s

requirement and not that the Al Quran has the right onto

the religion of Islam having its actions solely based on

the Al Quran.

Hence, such education module will produce

intellectuals of the Islamic Doctrine (D‟Muslim) who

ignore the call of Allah Ta‟ala: Wa aaminuu bimaa

nuzzila „alaa Muhammad…ilakh

(Surah:47:Muhammad:2) as required by Allah onto

Prophet Muhammad s.a.w for him to hold firmly onto

what had been sent upon him as in maqam: Attabi‟maa

uuhiyaa ilaika minrabbika…ilakh (Surah:6:Al

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An‟aam:106). This sees the current studies‟ syllabus as

having the right to alter and add the religion‟s creed with

external resources other than the Al Quran in the form of

an intellectual conclusion which makes them appear like

God (Surah:9:At Taubah:31-32).

This is a dilemma of the module‟s approach

pertaining to the hadith‟s usage in terms of its relation

with the Al Quran which ought to be evaluated and

rectified so that the hadith will not appear as more

popular or powerful than the Al Quran which causes the

people to have their hearts locked to tadabbur the Al

Quran (Surah:47:Muhammad:24) and at the same time

to ignore it (Surah:25:Al Furqan:30) – although such

hadiths that have been presented and used have

obviously failed to portray itself as an interpretation

resource of the Al Quran.

Two:


Narrows Down onto Crucial Matters that are

Considered as Weak

The concept and education module of the hadith

studies of today are based on the concept of looking at

vital matters as weak. This occurs when there are

various perceptions towards those hadiths that actually

raise important issues of life and advancement but are

instead claimed to be weak or fake hadiths. Whereas,

issues presented by the said hadiths have become

important aspects that are raised and discussed by Allah

Ta‟ala in the Al Quran. Such predicament has existed as

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ugliness in the world of hadith studies in the process of

teaching piety amongst the people.

Thus, this is a handicap that must be made

obvious to everyone should the hadith be made relevant

as a secondary resource in the religion. This is especially

during the era of having open-minded individuals and

the vast blue ocean of knowledge (Bahru ilmaa liulil

albaab). Hence, the concept of: Logic . systematic .

emperical has soon become foundation to man‟s

thinking and comparison amongst the world educational

intellectuals as there are thousands of universities that

nurture man towards becoming intelligent.

However, the teaching concept in the hadith and

sunnah studies ought to be re-studied, especially the act

of accepting such concept with the perception that there

are good and bad narrators in terms of classifying the

hadiths into authentic, weak and fake – as there are

many authentic hadiths classified as weak and fake, and

vice versa. Such efforts will position the guided

generation to become ignorant in the vast blue ocean of

thinking. Nevertheless, this is an issue that has been

overlooked by such education module by displaying

impact which weakens the people in the long run.

Owing to this, who is actually guiding the

generation towards this? The answer lies in the studies‟

module which is widely in use. At the same time, even

the creed twists the thinking power which eventually

produces moulding intellectuals which are shaped into

their stipulated moulds.

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Three:


Guides the Hadith as a Resource of

Unregulated Regulations

Views of the legal advisors need to be taken into

account as whenever a hadith is claimed to be one, it is

sure to be classified as a source of regulation. Thus, it

serves as a regulation that must be complied, having its

gist accepted by all parties without casting any

doubtfulness when it is enforced and interpreted by the

courts of justice.

The question raised is who will function as the

court of justice towards the hadith‟s regulations should

the hadith‟s authenticity and weakness be doubted upon

everywhere? Afterall, exactness of the hadith‟s

empowerment remains unchanged; similar to the

benefits of certain factions in the world of understanding

and religion. Whereas, in the legal world, the court will

not solely rely on the witnesses, but on the contents of

the case that is argued. In other words, even if a witness

is sane, smart, highly educated and reputable, the court

may still reject his statement made in court should it

divert from the reasonableness factor onto the case that

is being on trial.

The same goes with the Court of Appeal, where

the panel of judges will never look at who enacted the

laws that are enforced or the judge‟s characteristics who

had passed the earlier verdict. Instead, they will

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concentrate on issues pertaining to the reasoning of

judgment - Ratio decidendi.

Even the Court of Appeal will not take such

details into account should one member from the panel

of judges not be in agreement with the others - although

the other judges may claim authenticity of the offence

committed by an accussed.

However, the opposite takes place on the

hadiths that are considered as a source of regulations, as

the origins of the hadiths are closely scrutinized for

authenticity. Even the behaviour of the hadith narrators

is taken into account. This is similar to having a

Proposed Act not passed as law should one of the

Legislature member be accused of a past robbery!

This proves the topsy turvy that exists in the

hadith‟s law whenever issues related to its authenticity,

weakness and fakeness are doubted amongst the ulamas

although they may be unsure of the issue‟s head and tail.

Hence, this is the hadith and sunnah studies‟ module that

is presented and made element to develop the people.

Owing to the void that exists in the hadith

studies‟ module in the context of interpreting the Al

Quran, the Author feels obligated to prove to the entire

world that the hadith is indeed a relevant resource used

in interpreting the Al Quran as it is subjected to the Al

Quran and is indeed the best interpretation resource of

the Al Quran (Surah:16: An Nahl:44). This is due to the

fact that the hadith reflects the actions of the Prophet

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s.a.w., especially when explaining and interpreting the

Al Quran which is indeed the trait of the Al Quran.

A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N with

the President of World Philosophical Forum, Classical Philosopher

Prof. Dr. Igor Kondrashin and his wife. Also seen are Prof. Raoul

Weiler (Belgium) and Mr. Hasbullah Zakaria – Manila, November 2013

at the Rizal Memorial Monument.

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THE FIFTH BANANG

Interpretation Methods of the

Al Quran Based on the Cordial Statement

of the Hadith

Introduction

Since the earlier times until today, the definition

of hadith and its role in interpreting the Al Quran was

made known by the Islamic scholars. It all began two

hundred (200) years after the demise of Rasulullah

s.a.w. until today, the hadith was made as the religion‟s

creed element after the Al Quran. However, throughout

its entire life, the hadith had failed to prove of its role

towards the Al Quran as defined, where the hadith refers

to the decree and actions of Prophet Muhammad s.a.w.

made as a source of the religion‟s faith together with its

content‟s cordial statement which serves as an

interpreter of the Al Quran (Surah:16: An Nahl:64).

However, such role is yet to exist today as views

expressed by the hadith scholars who desire to display

the hadith‟s role as the religion‟s creed which does not

require the Al Quran – where it is able to stand

independently without having related to the Al Quran.

Such position exists in the midst of the society

as numerous grumblings and questions are raised by

several well educated parties around the world casting

doubts on the hadith‟s role as a resource of creed. This

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was raised soon after observing the actions of the

religion‟s preachers who began to replace the earlier

belief with the sunnah‟s propaganda strength until issues

and sunnah related matters served as pillars to the

religion that that have embraced.

Thus, there are many hadiths from its collection

that revolve around the decree and actions of Prophet

Muhammad s.a.w that ought to be followed and made

exemplary (Surah:33:Al Ahzab:21) without referring to

the Al Quran due to its maturity in knowledge

(Surah:68:Al Qalam:4) by accepting the fact that

Prophet Muhammad s.a.w behaved as a normal human

being (Surah:18:Al Kahfi:110) in his life, accept when

he received the divine revelation (Surah:53:An Najm:3-

5)

At the same time, there exists numerous

Mughallazah and Mutanajjis hadiths that poison and

cause chaos amongst the people while destroying the

religion‟s exactness by presenting insane doctrines of

the religion that play a major role in the lives of the

people. This causes the people to abandon the religion‟s

relevance and nobility by creating factions that are

hostile with one another as well as terrorizing lives on

earth.

In the midst of such dilemma having fake

hadiths (Mughallazah hadith) and the dilemma of the

hadith‟s failure in interpreting verses of the Al Quran

(caused by the mutanajjis hadith), some of the pious

within their faction make use of such hadiths similar to

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scavenging for items from the garbage bins in hope to be

able to sell them in the society‟s market.

Life‟s minor issues are blown out of proportion

in the religion as they perceive that should those minor

issues not put into practice, a person who has embraced

the religion will not be considered as pious. Thus, such

perception is accepted by the Ummi‟s Market

(Surah:2:Al Baqarah:78) having the religion willing to

see the society as sloppy, weak and naïve.

This is another dilemma that must be overcome

as it tarnishes Islam‟s quality, stance and values, thus

portraying it as sloppy and weak as displayed in the eyes

of the world‟s race due to the misuse of hadith and

unjustness towards it by positioning the hadith to

somewhere it does not belong.

In fact, such dilemma is rather rampant in the

society and seems as if there is no cure to overcome this

contagious disease having the backward zombie

preachers to run around freely in the midst of life‟s

hustle and bustle. Therefore, it will not be considered as

wrong if the Author spends a little of his precious time

to reveal an interpretation method of the Al Quran based

on the cordial statements of the nabawi hadith were

narrated. It is hoped that this step will obtain attention

from its readers while reaping its benefits that await

them.

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Definition of the Nabawi Hadith

(In the angle of the Al Quran Science)

The Nabawi Hadith in the context of

contemporary science is defined as a spiritual

description of the leadership‟s vision of Prophet

Muhammad s.a.w that was created by him based on his

views when commenting on the Al Quran to enable his

leadership vision be implemented by his followers

which is in line with the Al Quran‟s requirements of

creating man as Allah‟s qaliphs on earth, besides

worshipping in the context of: Aamanu

wa‟amilusshalihat by portraying a fine life in this world

and in the hereafter. Also, to prosper in life, in death and

during resurrection which describes life as Mustaffa

Lakumuddin.

Definition of the Al Quran Hadith

(In the angle of the Al Quran Science)

When reviewing further on the Al Quran Hadith

and its relation with the vision of Rasulullah s.aw., it

will not be deemed as complete if the terminology: Al

Quran Hadith is not specifically defined once again. The

term: Al Quran Hadith is defined as a form of cordial

statement of the nabawi hadith (including the Qudsi)

which successfully explains and interprets any given

verse from the Al Quran. Its cordial statements

describe the rising spirit of the leadership of Prophet

Muhammad s.a.w (Surah:93: Adh Dhuhaa:4-8) which

were presented by him based on his views (Surah:53:

An Najm:3) as he reviewed the Al Quran (Surah:16: An

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Nahl: 44) to enable his leadership vision aspirations

(Surah:21:Al Anbiyaak:107) be implemented by his

followers (Surah:57:Al Hadid:25) which are in line with

the requirements of the Al Quran of creating man as

Allah‟s qaliphs on earth (Surah:6:Al An‟aam:165) apart

from worshipping in the context of: Aamanu

wa‟amilusshalihat (Surah:4:An Nisaak:173) by

presenting a fine life in this world and in the hereafter

(Surah:2: Al Baqarah: 201) besides to prosper

(Surah:2:Al Baqarah:128) in life, in death and in

resurrection (Surah:19: Maryam:15) which reflects the

life of Mustaffa Lakumuddin (Surah:2: Al

Baqarah:132).

Reviewing Definition of the Nabawi Hadith

In the Angle of One‟s Desire to Interpret the Al

Quran Based on the Hadith

Each time the future generation wishes to

interpret the Al Quran based on the nabawi hadith, one

must observe the following four (4) matters that appear

below:

One:

Seeing the Hadith as a Seedling of the

Leadership Vision of Rasullullah s.a.w

The future generation must remember that each

time one wishes to interpret the Al Quran based on the

nabawi hadith, one must accept the fact that every hadith

of the Al Quran Hadith trait serves as a seedling

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resource of the leadership vision of Rasulullah s.a.w

which ia able and needs to be expanded in life.

Note: This means:

(i): Whenever the future generation wishes to

interpret the Al Quran using the hadith, seek for

a hadith that carries a major significance

which complements the leadership of Rasulullah

s.a.w. apart from being in line with its

significance of being created and sent by God .

(ii): Whenever the future generation wishes to

interpret the Al Quran using the hadith, seek for

a hadith that has a vision. Thus, don‟t look for

a hadith which describes the poor being noble

than the wealthy as to become poor seems to be

easier than to become wealthy, and this is

definitely considered as insane. (Surah:18: Al

Kahfi:7).

Two:

Seeing the Hadith as an Initiator of the

„Aabidins who portray Allah Ta‟ala‟s

Vision



must accept the fact that every hadith of the Al Quran

which has successfully reviewed the Al Quran verses

will have their direction concentrated onto one

important target, i.e. to create man of the „aabidin nature

who are able to present Allah‟s vision onto themselves

and the earth, reflecting: Aamanu and ‟Amilusshalihat.

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Such views of the Prophet remain subjected to

the authenticity and truth as stated in the Al Quran as:

Wamaa yantiqu „anil hawa in huwa illa wahyun

yuhaa (Surah:53:An Najm:3-4). In other words, every

detail of the Rasulullah‟s vision contains the guidance of

the Al Quran‟s vision.

Three:

Seeing the Mughallazah and Mutanajjis

hadiths as an Interpretation Resource of

the Al Quran.



must accept the fact that any hadith or any statements

claimed as hadith (Mughalllazah or Mutanajjis Hadith)

cannot be accepted as an interpretation resource of any

verse of the Al Quran.

Such precaution must be taken as both hadiths

(Mughalllazah and Mutanajjis Hadith) as classified are

definitely not hadiths and have failed to interpret any of

the Al Quran verses as narrated to have originated from

Rasulullah s.a.w.

This means that any hadith that discusses on

minute matters such as the beard, nasal hairs, eyebrow,

eye lashes and pubic hair as sunnah must never be

described as the leadership vision of Rasululullah s.a.w.

– although there were many other visions that were yet

to be disclosed by the Prophet but did not take place due

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to the limited lifespan of the Prophet that was

determined by God. However, these must be

implemented by the Prophet‟s followers as long as they

believe in the Al Quran.

Four:

Not Everything in the Hadith are of the

Nabawi Sunnah Nature



must accept the fact that not everything stated in the

hadith can be considered as sunnah nabawi which

can be put into practice as sunnah or non-obligatory,

should the conditional statement of the hadith not reflect

the leadership vision of Rasulullah s.a.w.

This means that minute matters (as a step to

Arab-ize the mankind) that do not reflect such vision

cannot be categorized as sunnah and such step must be

enforced to protect the reputation, prophethood and

rasoolship of Prophet Muhammad s.a.w from being

ridiculed. This was due to the Prophet being sent as

innovator of the world as well as to bestow blessings

(Surah:21:Al Anbiyaak:107) for the entire civilization of

mankind (Surah:34:As Sabak:28). Therefore, should

minute matters such as bodily hairs (such as the eye

brow) be seen by the Prophet as his vision being the

world‟s leader for the world ? Ponder over this.

Hence, such positions must be elaborated as

there are numerous civilization tasks that have been

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portrayed as of no significance but instead have been

made important and made sunnah which definitely

tarnish the prophethood and rasoolship of the Prophet.

And, such elaboration must be clarified as there are

many people who prefer using the mughallazah and

mutanajjis hadiths without them realizing that it is

indeed an act of an evil doing.

Introducing Interpretation Methods of the

Al Quran Based on the Hadith

As it is deemed suitable with the discussion‟s

concentration towards issues related to the hadith as an

interpretation source of the Al Quran, there are two (2)

interpretation methods of the Al Quran based on the

hadith that are introduced to the future generation. It

is hoped that such methods will enable the future

generation to utilize the hadiths to explain and interpret

the Al Quran verses:

The First Method:

Interpreting the Al Quran Based on the Hadith

As:

Fathul Quraana Fii Syaraahil Hadiith.

Exposure of the Al Quran in hadith-based talks.

The interpretation method of the Al Quran as:

Fathul Quraana fii syaraahil hadith is defined as an

interpretation method of the Al Quran that is based on

the hadith as its discussion will revolve around the

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hadith that explains a verse or several verses of the Al

Quran by making its discussion appear as maudha’ in

the various aspects of life. Hence, it will be reviewed-

interpreted in accordance to the stipulated interpretation

format.

Interpretion Format of:

Fathul Quraana fii syaraahil hadith

There are five (5) steps involved in the Fathul

Quraana fii syaraahil hadith interpretation method:

Step 1:

Selecting the Al Quran Hadith

The act of selecting the Al Quran Hadith and a

verse or several verses of the Al Quran that can be

explained and interpreted by a given hadith.

Step 2:

Explaining the Al Quran Hadith‟s ability in

the angle of interpreting a given verse from

the Al Quran

This step involves explaining the selected Al

Quran Hadith‟s ability of interpreting any given verse

from the Al Quran which is in line with the leadership

vision of Rasulullah s.a.w as required by the vision of

Allah Ta‟ala onto the entire mankind and earth which

portrays man as Allah‟s qaliphs on earth (Surah:2: Al

Baqarah:30) apart from reflecting their entrustment

(Surah:33:Al Ahzab:72) as appears in the Godly-

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Servitude covenant (Surah:7:Al „Araaf:172) in the form

of: Aamanuu wa‟amilusshaalihaat.

Step 3:

Presenting the Syarahul Bayan.

Presenting the Syarahul Bayan, i.e. discussing in

greater lengths the hadith‟s meaning that is portrayed in

the predicaments faced by man together with its

suggestions in overcoming them based on the Al

Quran‟s requirements which lead to prosperity (safety)

in three (3) aspects (Surah:19:Maryam:15) apart from

presenting good deeds in this world and in the hereafter

(Surah: Al Baqarah:201-202) by mankind that stands tall

with pure relevance(bilqisti) (Surah:57: Al Hadid:25).

Step 4:

Citing verse excerpts from the Al Quran and

the Al Quran Hadiths that prove an issue

Citing verse excerpts from the Al Quran and

the Al Quran Hadiths that prove an issue in order to

make it appear more steady and compressed as this

appears in maqam: Falillahi hujjatu baalighah (Allah‟s

argument is conclusive – Surah:6:Al An‟aam:149).

The Second Method:

Interpreting the Al Quran Based on the Hadith

As:

Usluubul hadith Fii bayaanil Quraan

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Hadith procedures that reflect the Al Quran.

This refers to the procedures involved in

explaining the role of the hadith when interpreting its

significance (Amthal and Bashaair) or a fact (Aayah and

Bayan) in a verse or several verses of the Al Quran for

the sake of displaying the Al Quran‟s requirements with

clarity through the hadith‟s significance (cordial

statement of the leadership vision of Prophet

Muhammad s.a.w) which is in line with the vision of

Allahu „Azzawajalla Who created man as „aabidin and

Allah‟s qaliphs on earth.

Interpretation Format at the Stage of:

Usluubul Hadith Fii Bayanil Quraan.

Beginning from the method of interpreting the

Al Quran format that is based on the hadith through the

method: Usluubul Hadith Fii Bayanil Quraan, there are

five (5) steps involved in its interpretation:

The First Step:

Syajaratul hadith fii maudhaa‟iI khitaab.

The main hadith that is discussed

Search and determine a hadith of the Al Quran

Hadith standing that is to be discussed. It is the main

hadith that has the ability to interpret and explain a

certain verse or several verses from the Al Quran and

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such hadith is named: Syajaratul hadith fii

maudhaa‟iI khitaab.

The Second Step:

Mukhrijul Bayaani Fii Muraadil Hadith.

Presenting a fact that explains the meaning of a given

hadith

After obtaining the hadith that is to be

discussed, observe its meaning in a simple language and

in its mantiq and badi’ that is at the same standing of the

Al Hadith Khitab, so that both scholarly meanings could

exist at the level of ilmul qalam. Such step is known as:

Mukhrijul Bayaani Fii Muraadil Hadith.

The Third Step:

Idhaail Aayaati Fii Bayaanil Muraad.

Explanation of the intended verse

Search and determine one or several Al Quran

verses that are similar in meaning so that their

consequences could elaborate their meanings that are

signified by the Khitabil Hadith onto the hadith that is

discussed.

Its meaning can be expanded and made a belief

as a leadership element of Rasulullah s.a.w. in his efforts

in portraying Allah‟s vision towards the entire mankind

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and the earth in two forms of worship: Aamanu wa

„amilusshalihat. Such step is called: Idhaail Aayaati Fii

Bayaanil Muraad.

The Fourth Step:

Syaraahul Bayaani Fii Ma‟nil Khusus.

Elaborating with a Specific Meaning

Carefully review the description of the vision of

Rasulullah s.a.w. one after another as signified by the Al

Quran‟s hadith that is discussed in line with the Al

Quran‟s requirement in the form of a call or command

of Allahu Azzawajalla. Such step is called: Syaraahul

Bayaani Fii Ma‟nil Khusus.

The Fifth Step:

Sakhmin Baatila Fii Iqaadil „Aqiid

Rejecting Falsehood in what is Believed

Make a comparison on the existing issue and the

one that is raised by the mughallazah and mutanajjis

hadiths in the context of reviving one‟s greatness in the

religion that has been founded by such method if

compared to the interpretation and practices of the

hadith without the Al Quran. Such step is named:

Sakhmin Baatila Fii Iqaadil „Aqiid.

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Note: The Author does not intend to elaborate

further on this method as he feels that the

ability to present the method‟s example can

be outlined on one‟s own. For further

guidance, it is best to refer this matter to the

wise muhaddithins.

Photograph of Dato‟ Philosopher Prof. Dr. Halo-N at the Award Giving

Ceremony of Gusi Peace Prize International 2013. He is seen waiting for his turn to recite a short prayer on behalf of the Muslims. May Allah answer his prayers –

Manila, November 2013.

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THE SIXTH BANANG

Classification of the Hadith

Causing Disorder in the Religion

Introduction

The initiative towards making the hadith as the

religion‟s resource is indeed not wrong. Hence, the

initiative taken by the friends of Prophet Muhammad

s.a.w due to the invaluable decree and actions of his as

he elaborated by the Al Quran. However, such

excellence in the Prophet‟s decree and actions as he

elaborated in the Al Quran (known as the Prophet‟s

Hadith hereafter) had been disfigured in terms of its

purity during the conflict era between Mu‟awiah and

Abbasiah.

Nevertheless, there existed the mughallazah

hadith (fake hadith) and mutanajjis hadith (Hadith that

has failed to be reflected by the Al Quran) which caused

distraction to the religion‟s harmony and led to factions

(sects) and disorder (animosity) within the religion

itself. This was caused by the hadiths, and such disorder

still exists within the Islamic society of today – it is even

worse and disasterous as compared to the earlier times.

Such situation took place due to the desire of

defending the opinions of their own factions by mocking

and accusing the other factions as well as making use of

the Prophet‟s name (as the Prophet‟s hadith) for the sake

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of strengthening their own arguments so that the people

will believe in whatever they say.

Initiative to classify the hadiths derived from

such phenomenon, as there are hadiths that are classified

as the authentic hadith while some are classified as the

weak hadith, etc. Such classification of the hadiths is

made based on the individuality of the hadith narrators

(beholders of hadith‟s wasilah) in accordance to the

evaluations made and views of the hadith evaluators

amongst the factions that were formed through the

ruler‟s style of leadership as well as their desires,

without having the hadiths classified based on the

relationship between the cordial statements of the said

hadith with verses of the Al Quran in terms of the

hadith‟s role as an interpreter of the Al Quran.

Owing to this, tremendous chaos took place in

the religion with the hadiths causing the religion to

experience disorder and chaos, especially when those

hadiths failed in explaining verses of the Al Quran

besides having hadiths that belittle things that are

deemed as beneficial by the Al Quran. In addition, there

are also some hadiths that reject the Al Quran but are

still accepted as the religion‟s main resource which

definitely makes the religion look as insane.

Such disorder caused by the hadiths lead to

differences in its classification performed from one

muhaddithin to another. One may classify the hadith as

authentic, while the other may classify the same hadith

as weak. As a result, two (2) different views and two (2)

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different beliefs tend to cause disorder amongst the

people who desire to turn the hadith as an element of

belief in their lives. However, the hadith (explanations

given by Prophet Muhammad) pertaining to the Al

Quran‟s revelation - Surah:16:An Nahl:44) for the

purpose of preventing misunderstandings amongst the

Muslims was unsuccessful (Surah:16:An Nahl:64).

Instead, there are numerous of such hadiths caused

animosity amongst the Muslims and caused them to be

divided into factions with different views and opinions.

Such predicament will worsen should issues

related to Qias be made as the religion‟s source for

regulations and opinions. This is when the Ulamas‟

Qias (scholar‟s literature) causes a major calamity to the

religion when the views presented by an ulama‟

(including the muktabar ulama‟) or a group of ulamas

are based on the mughallazah or mutanajjis hadith. Such

phenomenon of the ulamas will cause the religion‟s

creed to be portrayed as the Mughallazah or

Mutanajjis Creed that are certainly considered as

forbidden to be used as the religion‟s source of creed.

Therefore, such position must be informed and

exposed to the society members so that the religion‟s

creed will not contain elements of dirt. At the same

time, the intellectuality of the society must not be

belittled by certain parties who choose to promote the

prophet‟s hadiths without seeking their authenticity as a

genuine hadith that came from the decree and actions

of Prophet Muhammad s.a.w. as he elaborated the Al

Quran. Hence, in order to take a peek into such disorder

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the future generation is encouraged to observe the

following discussions, where several hadiths are cited as

examples.

In the coming discussions, the future generation

is adviced to observe the traits of the hadith that will be

presented in at least three (3) aspects:

(i): Take a closer look and observe the traits of

the respective hadiths as to how they have been

classified.

(ii): Take a closer look and observe the traits of

the respective hadiths in the context of interpretation of

its cordial statement with any verse from the Al Quran.

(iii): Take a closer look and observe the traits of

the respective hadiths in the context of causing disorder

to the understanding and belief of the people, resulting

them to break up into separate factions that are hostile to

one another within the religion.

Hadith:1

Acquiring Knowledge As an Obligation

Cordial Statement of Hadis 1:

ضة على مل هسلن فري طلة العلن

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Acquiring knowledge is an obligation for all

Muslims

The Conventional Status

Hadis 1: Sahih Ibni Majah

Note:

(i) This is the most popular and well-

received hadith around the world.

However, there are parties that claim

this as a Weak Hadith.

(ii) However, the Author continues his

classification and classifies it as: The

Al Quran Hadith. Hence, its cordial

statement of hadith has the ability to

elaborate and interpret the meaning and

teachings of the Al Quran verses which

reflect: Ah sanu tafsiiraa.

Contemporary Status

Hadith 1: The Al Quran Hadith

This hadith is classified as the Al Quran Hadith.

Thus, the cordial statement of its hadith is able to

elaborate and interpret meaning and teachings

projected by the Al Quran verses which reflect: Ah

sanu tafsiiraa as this will be further elaborated in

greater depths in this piece of writing.

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Owing to its classification as the Al Quran

Hadith, it is clearly understood that this hadith can

be made as one of the hadiths that function as the

religion‟s creed resource as it does not reject the Al

Quran. Instead, it successfully elaborates and

interprets verses of the Al Quran.

Example of Hadith 1



Muslims

In the Context of Explaining the Al Quran

This hadith successfully elaborates and

interprets verses of the Al Quran as the below-

mentioned while its cordial statement of hadith is

classified as the Al Quran Hadith and is certified as

the religion‟s belief.

Thus, this hadith is able to interpret the concept

of: Knowledge and rankings which appear in this

verse:

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Allah will raise to higher ranks those of you

who have faith and knowledge. Allah is aware

of all your actions.

Surah:58: Al Mujaadalah:11

Review on the Hadith and

The Direction of Hadith 1

This hadith is core to the leadership vision of

Rasulullah s.a.w which enables his people to acquire and

become advanced with knowledge as the gist of such

vision is in line with Allah s.w.t.‟s vision.

Thus, this is the hadith that interprets the ruhul

ma‟ani‟s meaning of several Al Quran verses that were

sent by the God of the worlds to encourage and enable

man to become advanced with the knowledge that they

have acquired. Therefore, man must understand several

matters through this hadith which can be categorised

into at least five (5):

The First Direction

Hadith 1:

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Muslims

Forming a Vision Which Eradicates Ignorance

This is a hadith which explains its significance

to the followers of the Prophet to understand the trait of:

Ignorance is nature of mankind. In fact, this is the

only hadith which interprets such verse:

The fact is that We offered the Trust to the

heavens, to the earth and to the mountains, but

they refused to undertake it and were afraid, but

man undertook it. He was indeed unjust and

foolish.

Surah:33: Al Ahzab:72

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433

This verse signifies man‟s ignorance which is

considered as a norm. Hence, the term: The ignorants

and ignorance is considered as a disease. There is no

other cure for such disease, except for knowledge.

Therefore, the task of Talabal „ilmu (acquiring

knowledge) is a process of curing ignorance (Surah:21:

Al Anbiyaak:7) which must be undertaken by every

mankind, especially those who believe in Allah and

tauhid Him as God by performing the tasks as Allah‟s

qaliphs on earth (Surah:35: Al Faathir:38) functioning as

innovators of the earth (Surah:18: Al Kahfi:7).

The Second Direction

Hadith 1:



Muslims

Forming a Vision Which Differentiates Between the

Knowledgeable (Piety) and the Ignorant

This is a hadith that explains its significance to

the followers of the Prophet so that they will understand

that the concept of ignorance and knowledgeability

(piety) are two (2) positions of mankind made similar to

being blind and literate (Surah:6:Al An‟aam:50). Thus,

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434

darkness and brightness differ to the knowledgeable

(Surah:13: Ar Ra‟d:16). In fact, this is a concept of

vision portrayed by the teachings of Rasulullah s.a.w to

his followers, as this is a life‟s concept that must be

emphasised by everyone who admits as being a follower

of Muhammad s.a.w.

This is a hadith that explains and clarifies the Al

Quran verse:

Are the knowledgeable and the ignorant equal?

In fact, none will take heed except the people of

understanding (the Ulul albaab)

(Surah:39: Az Zumar:9).

The Third Direction

Hadith 1:



Muslims

Formation of a Smart Vision with Knowledge

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435

This is a hadith that explains its significance to

the mankind as they will never know God and to believe

in Him without acquiring knowledge (Surah:2: Al

Baqarah:13). And, man will not love his religion in the

midst of such foolishness (Surah:2: Al Baqarah:130) and

will not be able to accept the Al Quran without being

knowledgeable (Surah:22:Al Hajji:54).

The smart (Ar Raasyidu – Surah:Al

Baqarah:186) cannot fool themselves (Safihanafsah -

Surah:2: Al Baqarah:130) as they understand God and

know how to utilize Him (Surah:2: Al Baqarah:186) as

He is always close to mankind (Surah:57:Al Hadiid:4).

Below is a hadith that explains such interpretation‟s

significance on the following verse:

When My servants question you about Me, tell

them that I am very close to them. I answer the

prayer of every suppliant when he calls Me;

therefore, they should respond to Me and put

their trust in Me, so that they may be rightly

guided.

Surah:2: Al Baqarah:186

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436

Note: Kindly refer to the above

mentioned verse that is discussed in

the: Al Fathun Nawa – Volume 2 –

Introduction – Methods of Interpreting

the Al Quran - pages: 85-87)

Besides this, what is the process involved to

iqra‟ the virtual world until the furqan becomes visible

(Surah:18: Al kahfi:7) and can be implimented should

ignorance find its place in their efforts?

The Fourth Direction

Hadith 1:



Muslims

Forming a Knowledgeable Vision

In Venturing the Al Quran

This hadith explains its interpretation towards

the fact that without knowledge and man‟s intelligence,

they will not be able to accept the Al Quran or to

successfully conquer it (Surah:72: Al Jin:2). This is the

hadith that explains the Ruhul Ma‟ani of the verse‟s

interpretation:

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437

So that those who are endowed with knowledge

may realize that the Al Quran is the truth from

God and thus believe in it and humble their

hearts towards Him, and surely Allah will guide

the believers to the straight way.

Surah:22: Al Hajji:54

Such position is fully supported by verse:

(Surah:43:Fussilat:3). It is a fact that only a sane mind

will be instilled in a person who has acquired knowledge

and is successfully able to see the Al Quran as a greatest

achievement: Nabaul „azim. (Surah:38: Shaad:67) and

mainly its amthal which is impossible to be understood

and interpreted except by the knowledgeables

(Surah:29:Al Ankabuut:43). The future generation, this

is the important role played by the smart people and

knowledge in life as decreed by the Prophet s.a.w

through the weak hadith as mentioned above that has

been classified as the Al Quran Hadith in this piece of

writing.

The Fifth Direction

Hadith 1:

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Muslims

Forming a Knowledgeable Vision

Whilst Exploring the Secret Treasures of the

Universe

This hadith has the ability to bring man forward

in knowledge. The secret treasures of the universe that

are recorded in the Al Quran verses will not be explored

if man is backward in knowledge, and the hadith that

portrays such verse is:

Nor there is any secret in the heaven and the

earth which is not recorded in a clear Book (the

Al Quran).

Surah:27: An Naml:75

Besides that, the universe‟s secret treasures that

appear as life and furqan (invention of life) resources of

life‟s ornaments (Surah:18: Al Kahfi:7) will not be dug

or fully benefitted if knowledge is not explored

(Surah:10:Yunus:101).

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439

Conclusion:- The future generation, this proves

the vastness and importance of the weak hadith in the

context of interpreting the Al Quran. At the same time,

this also proves the Prophet‟s decree as precise on the

interpretation that ought to be observed. Therefore, this

is the hadith that is able to lead the people forward

towards advancement being: Islam is high and there is

nothing more higher than Islam.

Hadith1:

Syaraahul Bayan



Muslims

This hadith elaborates the three kalimah terms

of the Al Quran which need to be explained. They are

closely related to man‟s advancement in terms of

knowledgeability and those kalimahs meant are: Iqra‟

- Iqra‟ bismirabbika (Read in the name of God– Surah:

96: Al A‟laa:1) and: Zidnii „ilmaa – Qur rabbizidmii

ilmaa (O God! Increase my knowledge –

(Surah:20:Taaha:114) as well as: Fas aluu ahlazzikrii

inkuntum laata‟lamuun (Ask those who have the

Reminder if you don‟t know this fact yourself –

Surah:16: An Nahl:43) to tasrikh the term: Talabal

immu (Seek knowledge) that apper in the said hadith.

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440

All three terminologies of the Al Quran do not

precisely portray on how a person is able to acquire

knowledge and to become knowledgeable. In fact,

without knowing the correct path, man will appear to be

lost.

Owing to this, Rasulullah s.a.w decreed on the

methods of acquiring and increasing knowldge –

through performing deed as appears in: Talabal ilmu

(Seek knowledge).

Therefore, it can be concluded that the term:

Talabal ilmu is crucial and must exist in man‟s

knowledgeability in the context of man‟s advancement

is definitely due to his knowledgeability. This proves of

the importance of this hadith to the lives of the mankind.

The question raised is: How can such vital

hadith be classified by certain parties as a Weak

Hadith? Such classification is sure to bring a negative

perception towards knowledge and its importance

besides causing the Muslims worldwide to live in

backwardness.

However, times have changed. The Islamic

nations around the world have claimed themselves as

developed, having several prominent Muslim figures

successfully invented cars, televisions and telephones

that have spurred the world‟s modernization revolution.

Whereas at the same time, there are mouths of the

highly pious who claim that Islam is high and that there

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441

is nothing else higher than Islam – as uncountable empty

voices.

Following its classification as a weak hadith,

will it not be considered strange that relunctance in

acquiring or increasing knowledge comes from the

negative perception of such people, as such act will

weaken the Al Quran‟s encouragement (Surah:22: Al

Hajji:51) in the people‟s thoughts that the act of

acquiring knowledge is indeed weak. Hence, they are

willing to live in such weaknesses and despicability.

In the meantime, there are also some hadiths

that criticize wives who refuse to go to bed with their

husbands until such wives will be cursed by the angels

until the next morning (Authentic hadith: Al Bukhari) It

is said that this came from an authentic hadith and is

accepted as one. The question is: Why is the act of a

wife refusing to sleep with her husband considered

worse than not acquiring knowledge?

Furthermore, why is having a beard considered

more important than acquiring knowledge? Whereas a

person of has a long beard may actually be ignorant

towards knowledge. Therefore, if the hadith discusses

on the beard, (Authentic hadith: Abu Daud) then it is

classified as authentic and encouraged as a way of life.

This is a question that must be pondered upon

when a person accepts the hadith as a source of

regulations after the Al Quran as it is continues to be

doubted upon by various parties with different beliefs.

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442

Thus, how can the creed‟s strength exist if it is bound

onto a drifting wood. This is because a boat will not be

able to be secured with such bind: Faqadistam saka bil

umratil wustaa lamfishaa malahaa (Surah:2: Al-

Baqarah:256) - should the boat of creed be bound with

the drifting boat of hadith in the midst of the turbulence

waves.

Give this fact a deep thought so that one will

always be able to think with maturity as there are still a

handful of people who have ignored to tadabbur

(Surah:47:Muhammd:24) and observe the Al Quran‟s

completeness (Surah:21: Al Anbiyaak:106).

Hadith 2

Concept of Worship – Living for a

Thousand Years

Cordial Statement of Hadith:

ياك مأل جعيش أتذا واعول اعول لذ

لخرجل مأل جوىت غذاPerform good deeds for your world as if you

live forever and perform good deeds for your

hereafter as if you die tomorrow.

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443

The Coventional Status

Hadis 2: Source of the Al Qurthuby: Weak Hadith

Note:

Such hadith is very popular and widely accepted

around the world. However, there are parties that

classify this as a weak hadith. Despite of this, the

Author continues classifying such hadith as the

Al Quran Hadith. Hence, the hadith‟s cordial

statement has the ability to elaborate and

interpret the meaning and teachings of the Al

Quran verses as an interpretation of: Ah sanu

tafsiiraa.

The Contemporary Status

Hadith 2: The Al Quran Hadith

This hadith is classified as the Al Quran

Hadith, as its hadith‟s cordial statement has the ability

to elaborate and interpret the meaning and teachings of

the Al Quran verses as an interpretation of: Ah sanu

tafsiiraa as this will be further elaborated in this

discussion.

As it is considered as the Al Quran Hadith, it

can therefore be made as a source of creed in the

religion. Moreover, it does not go against the Al Quran.,

and instead has successfully elaborated and interpreted

verses from the Al Quran.

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444

Example of Hadith 2


لخرجل مأل جوىت غذا

Perform good deeds for your world as if you



In the Context of Elaborating the Al Quran.

This hadith has the ability and has successfully

elaborated a verse from the Al Quran as stated below

while having its hadith‟s cordial statement classified as

the Al Quran Hadith and is certified in terms of its usage

as the religion‟s belief.

Verse example

Interpreting the concept of preparation:

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445

Surah:59: Al Hasyr:18

Review of the Hadith and

Direction of the Hadith 2





This hadith is core to the leadership vision of

Rasulullah s.a.w which encourages his followers to

possess high aspirations (Tamanna –Surah:22:Al

Hajji:52), apart from taking the initiative to become

advanced together with their efforts. This gist of his

vision is in line with the vision of Allah s.w.t which

stipulates that the fate of a race can only be changed by

themselves (Surah:13:Ar Ra‟d:11).

Sustenance, bounties and blessings bestowed by

the God of the worlds will not come easily. Instead,

these are the fruits of continuous efforts put in by man

himself (Surah:94: Al Insyirah:7) besides putting hope

in God (Surah:94: Al Insyirah:8) as a form of His

promises onto whatever that is being undertaken, and

this appears in maqam: Wa anlailsa lil insaani illaa

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446

maa sa‟aa wa anna sa‟yahuu saufayaraa (Surah:53:

An Najm:39-40).

This hadith interprets the ruhul ma‟ani‟s

meaning of several verses of the Al Quran that were sent

by the God of the worlds to encourage and enable man

to become advanced in life through their efforts and

hard work. Therefore, man must understand the

teachings‟ ingredient displayed through this hadith in at

least three (3) aspects:

The First Direction

Hadith 2






Formation of a Vision

To Eradicate Laziness Amongst the Mankind

This hadith explains its significance to the

followers of the Prophet to understand that the trait of

wanting and putting in efforts are two (2) mandatory

traits that must be instilled in a person and must never

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447

be considered as weak in life – although the contents of

the above mentioned hadith is made to appear weak by

the agents of Hadith Backwardness (agent of issue

discouragement) which is far from fulfilling the purpose

of Rasulullah s.a.w being sent to to this world

(Surah:34: As Sabak:28).

The act of weakening such hadith is similar to

making a person who is fast asleep sleep better and to

kill a person who is still alive. Whereas, the above

mentioned hadith, in terms of its intellectual logic ought

to have been well accepted by the Muslims. Thus, its

meaning truly interprets the following verse:

When the righteous people are asked: What is it

that your God has revealed? They say: That

which is the best. Good is the reward for such

righteous people in this world and the home of

the hereafter will be even better. How splendid

will be the home for the righteous.


This hadith explains the verse‟s ruhul ma‟ani:

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448

O My servants who have believed! Surely My

earth is spacious. Therefore worship Me and Me

Alone.

Surah:29: Al Ankabuut:56

In fact, this hadith also elaborates the meaning

of the above mentioned verse as:

Surely your efforts are directed towards various

ends. So for him who gives in charity and fears

Allah and testifies to goodness, We shall

facilitate for him the easy way.

Surah:92: Al Laili:4-7

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449

Hence, this hadith clarifies the conclusive

meaning of this verse:

And that there shall be nothing for a man except

what he strives for, that his striving shall be

scrutinized.

Surah:53: An Najm:39-40

By extending such aspirations, the Muslims

must attain advancement not only for themselves, but

also to help the society (Surah:65:At Thalaq:7), potrayed

as an innovative and caring society (Surah:19:

Maryam:96) apart from becoming advanced as urged by

the God of the worlds (Surah:43:Az Zukhruf:32).

Therefore, this is a hadith that encourages man to put in

efforts for an advanced life in order to portray:

Wata‟aawanuu „alalbirri wattaqwa – (Surah:5: Al

Maidah:2).


Hadith 2

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450

ياك مأل جعيش أ تذا واعول اعول لذ





To Build Lives in This World

This hadith elaborates its significance to the

followers of the Prophet to understand that the task of

building life in this world is actually the responsibility

of the mankind (Surah:18:Al Kahfi:7). The traits of

wanting and putting in efforts serve as a step in

achieving success (Surah:53: An Najm:39-40). In return,

such success will be made as a yardstick in the form of

God‟s test in evaluating the quality of a person as he

paints his life. Therefore, this is one hadith that

interprets the following verse:

We have decked the earth with all kinds of

ornaments to test the people and to see which of

them do the best deeds.

Surah:18:Al Kahfi:7

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451

The Thid Direction

Hadith 2







To Prepare for the Hereafter

This hadith elaborates its significance to the

followers of the Prophet to understand that the trait of

wanting and putting in efforts is mandatory to be

instilled within a person by seeing that the eternity is

indeed very near. This is due to the fact that death is the

only way that leads to eternity which can arrive at

anytime and is beyond man‟s control (Surah:7:Al

A‟raaf:34).

In order to reach to that destination, one must

make sufficient preparations. This is because no one will

ever be able to help a person there (Surah:82:Al

Infithaar:19), except for their own preparations made in

this world. Therefore, man is urged to make sufficient

preparations effortlessly pretending as if life on earth

will end tomorrow.

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452

This hadith explains the verse‟s ruhul ma‟ani:

O believers! Fear Allah and let every soul see

what it is sending for tomorrow (the hereafter).

Fear Allah, surely Allah is aware of all your

actions.


Therefore, one must always remember to never

behave as those who have forgotten their own fate as

displayed in the following verse:

Be not like those who forgot Allah, as a result

Allah caused them to forget themselves, it is

they who are the transgressors.

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453


Conclusion:- This explains the vastness and

importance of this hadith in the context of interpretation

made onto the Al Quran which proves the decree of the

Prophet based on the Al Quran as true and precise and

must be given due consideration. Therefore, this hadith

is able to encourage the Muslims to become advanced as

portrayed in: Islam is high and there is nothing else

higher than Islam. Therefore, should such hadith be

made as weak? Ponder over this.

Syaraahul Bayan – Hadith 2

(Only for the knowledgeables)





This is a hadith which elaborates three (3)

matters from the kalimah of verses from the Al Quran

that must be clarified, especially the verses that carry

meanings in the form of encouragement and not as

God‟s command for life‟s advancement, in the context

of man wanting and putting in efforts:

One:

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454

This hadith elaborates the kalimah verse of:

Wata‟aawanuu „alalbirri wattaqwa (Surah:5: Al

Maidah:2) which means: Race (Wata‟aawanu) to

perform good deeds (Al-Barri) and be righteous (Att-

Taqwa) when portraying the traits of mankind as

appears in kalimah of verse: Yuriidulhayaatad

dunnyaa which portrays the kalimah verse of:

waziinatahaa in verse: Mankaana yuriidulhayaatad

dunnyaa waziinatahaa (Those who desire the life of

this world and its splendours – Surah:11:Hud:15) which

further explains its meaning: Linabluwahum

(Surah:18:Al Kahfi:7) and: Ayyuhum ahsanu „amala

(Surah:18:Al Kahfi:7) in the angle of testing – to see

and evaluate the best person in terms of his deeds

performed besides knowing how to utilize life‟s

ornaments in this world which is portrayed by verse:

Innaaja‟alnaa maa‟alal ardhiziinatallahaa

linabluwahum ayyuhum ahsanu „amalaa (Surah:18:

Al Kahfi:7).

This is when a person must have the desire and

initiative portrayed in his work without retiring as in

maqam: Faizaa farghtafan shab (Surah:94: Al

Insyirah:7) apart from involving from one field to

another until he is no longer able to work.

In other words, man must work similar to the

working attitude of Prophet Sulaiman a.s in chasing the

world‟s advancement although upon death (his demise) -

(Surah:34: Sabak:14). He was also persistent in

achievement which was portrayed by him as an

innovator which was sure to be completed by God as in

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455

maqam: Nuwaffa ilaihim a‟maalahum fiihaa

wahumfiihaa laayubkhasuun (Surah:11:Hud:15)

having him well-pleased with his achievements

(Surah:93: Ad - Dhuha:5) revealed as the call for prayer:

Hayya‟alal falah.

Two:

This hadith explains: Liyaquumannaasu

bilqisti (So that men may conduct themselves with

relevance – Bilqisti (Surah:57: Al Hadid:25). In other

words, to be successful and able to be at the right place,

position, ranking and time in line with the era‟s

relevance.

Three:

This hadith explains: Yu‟tiimaalahuu

yatazakkaa (Possessions in the context of purifying

one‟s self – Surah:93:Adh Dhuha:18) in efforts to raise

man‟s ability in presenting the society as a Caring

Society which is advanced and its society portrayed as

progressive, dynamic and inventive, having resources of

from the wealthy to help the others. Such hadith

explains the meaning of: Amhum yaqsimuuna

rahmatarabbika…..ilakh – Surah:43:Az Zukhruf:32)

and portrays the society‟s prayer towards the wealthy

who has been bestowed by God as in maqam: Khuzmin

amwaalihim shadaqatan…..ilakh – Surah:9:At

Taubah:103).

The Emergence of Disorder

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456

When Hadith 2 is Classified as Weak

What will happen to the Muslims when the

concept of the hadiths cordial statement is considered

as a weak hadith, whereas its cordial statement leads

man towards undertaking two (2) things (To look at this

world and the hereafter) that are vital in life as they

function as an engine of encouragement towards the

meaning of life. However, without both, man will be

considered as dead before dying – dead in their

thoughts, akliah, needs and in their efforts.

Hence, what are the traits of death until they

have become the creed of the religion, where even

important matters are considered as weak and raises

doubtfulness towards the truth portrayed by the hadith‟s

cordial statements. It is as though its narrators and the

others are characterised as kufr and transgressors.

Therefore, this clear effect obtained from the

approach towards the categorizing of the hadiths being

authentic or weak have been carried out by the religion‟s

practitioners of today without considering of its

consequences onto the people. Hence, it will not be

deemed as strange if the Muslims were to see the world

with their left eye and the eternity with no sense of

urgency.

The effects from weakening the hadith‟s cordial

statement continues to take place in life today. In fact,

there are many people who presume that efforts carried

out in this world cannot be brought to the hereafter.

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457

And, that the Muslims need not strive towards becoming

wealthy as their possessions cannot be brought into their

graves. Also, they need not possess wealth as they will

be questioned upon death and thus will find it difficult to

enter Paradise. These are among the statements made by

the muktabar preachers who practice the concept of

weakening things that should not be weakened.

Such dilemma of the religion‟s illness has

spread amongst the members of the society and this

must be changed by the younger generations without the

need to consider the antics of the religious factions that

weaken the worls‟s activities by spreading the the so-

called authentic hadiths with the intention to weaken

the people from achieving advancement. Such people

are best left alone with their D‟Muslim perception in

the religion (Muslim‟s doctrine) together with their

doctrine‟s ingredient that they hold on so dearly

(Surah:22:Al Hajji:8-9). Ponder over this.

Examples of Hadiths that Cause Backwardness in

the Religion Related to the Issues of Hadith: 2 That

Are being Discussed

If above, the discussion concentrates on weak

hadith which encourages the mankind to have the need

and initiative in this world as though they will live

forever; and at the same time to have the need and

initiative for the eternity as if they will die tomorrow.

For a change, take look at the dispute caused by the

authentic hadiths that discourage the people from

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458

advancement due to the preachings that have strayed

away from the concept of: Wata‟aawanuu „alalbirri

wattaqwa – Advanced and righteous (Surah:5: Al

Maidah:2). This is because wealth need not exist in the

lives of the people and those who are religious.

Take a look at the three (3) hadiths below:

The authentic hadith

ة قثل الغياء يذخل فقراء الوؤهيي الج

تصف يىم خوسوائة عام

Believers who are poor will enter Paradise half

a day – five hundred years – before the wealthy

(Hasan – Ibnu Majah )

And the authentic hadith

راء الوهاجريي يذخلىى الجة قثل اغيائهن فق

تخوسوائة سة

"The poor Muhajirin will enter Paradise before

the wealthy and between them is five hundred

years" (Sahih At-Tirmizi)

And the authentic hadith:

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459

ة هي دخلها قوث على تاب الجة فئرا عاه

الوساميي وإرا أصحاب الجذ هحثىسىى إلا

أصحاب الار فقذ أهر تهن إلى الار وقوث

ة هي دخلها الساء على تاب الار فئرا عاه

‏"

I stand by the doors of Paradise and it is clear

that majority of the people entering it are

amongst the poor while the wealthy have been

detained from entering Paradise. Those who are

destined to Hell are commanded to enter the

Hellfire, and I stand by the doors of the Hellfire

and majority of them are the womenfolk –

(Sahih Muslim).

Discussion:

These are the three (3) examples of hadiths that

have been classified as authentic hadith but their

cordial statement contents have failed to clearly

elaborate those verses from the Al Quran based on their

loose statements. Such three (3) hadiths have become

catalysts for the people‟s weakness (Surah:47:

Muhammad:25) and weapon to hinder the people‟s spirit

towards their religion that is claimed to be high with

nothing else higher than it.

These three (3) hadiths are widely “sold” by the

preachers and backward agents of hadith which causes

the mosque‟s congregation around towns and villages to

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460

believe: There‟s no need to become wealthy – Or else

it will be difficult in the hereafter.

Hence, these three (3) hadiths have failed to

relate its interpretation to the traits of the wealthy who

tend to ignore themselves similar to Qarun

(Surah:28:Al Qashash:78) who claimed that his wealth

was due to his own knowledgeability. Whereas, people

like Qarun will not only see a delay entering Paradise,

but is in fact sent to the Hellfire!

Furthermore, these three (3) hadiths are based

on a loose statement which has failed in determining the

traits of the wealthy without relating them with God‟s

bestow (Surah:41:Fussilat:50). Hence, they have also

failed to ascertain the traits of the wealthy who are

ungrateful (Surah:42:Asy Syuura:27) and the traits of

those who are unhappy with their accummulated wealth

(Surah:57: Al Hadid:20). Hence, how can the wealthy

not portray such traits and should they be punished with

dishonour of delayed entrance into Paradise?

Apart from these hadiths that belittle God‟s call

as stipulated in the Al Quran, they also mock the

teachings approach of the Al Quran as per the following

discussion:

One:

These are the three (3) examples of hadiths

(there are many of of these) that mock the teachings

approach of the Al Quran and blinds the eyes of the

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461

Muslims towards the role of the wealthy and wealth in

its efforts to create devout servants of God. This is

where the devout servants and their wealth will be

“purchased” by God with Paradise (Surah:9:At

Taubah:111) as a result from their own sacrifice and

their wealth in the name of God. Thus, is this considered

as a sale and purchase agreement made by God using

Paradise. If true, these three authentic hadiths prove

their authenticity.

Therefore, these are three (3) authentic hadiths

that clearly mock the Al Quran (doesn‟t matter if these

are the authentic hadith of Bakhari or the authentic

hadith of Muslim). Hence, they are considered as

mocking the power of Allah‟s promises that are

documented in the Al Quran. However, they are

considered as a fake power of the hadiths that seem to

be more authoritative than the Al Quran, similar to the

banana fritters that are sold by the roadside by the

ignorant preachers (Surah:22: Al Hajji:8) for the sake of

causing the people to appear as garbage collectors

(Surah:22: Al Hajji:9) in order for them to expose their

poverty for the sake of gaining an easier entry into

Paradise.

On the other hand, such preachers believe that

the wealthy‟s entry into Paradise is delayed on purpose.

All in all, these three (3) hadiths dishonour God‟s pledge

towards the wealthy and at the same time, they mock the

role of wealth in matters pertaining to financing a

struggle. Therefore, the three (3) hadiths that mock

Allah‟s decree is as follows:

Halawa


462

Indeed Allah has purchased from the believers

their persons and their wealth and in return has

promised them Paradise; they fight in the cause

of Allah and slay and are slained. This is a true

promise which is binding on Him mentioned in

the Taurat, Injil and the Al Quran; and who is

more true in fulfilling his promise than Allah?

Rejoice, therefore, in the bargain which you

have made, and that is a mighty achievement.

Surah:9: At Taubah:111

Note: Thus, what will destroy a person‟s religion if one

does not believe in such creed?

Halawa


463

Therefore, give this fact a deep thought that any

element of the creed will automatically be

nullified should it go against the Al Quran.

Two:


mock the teachings the Al Quran, as they portray

Paradise as a place that rejoices poverty and thus

honours the poor and the weak – as though the wealthy

are left behind. In fact, these three (3) hadiths have made

the people as ignorants in the context of basic worship

(salah - fasting) apart from guiding them to purify their

hearts only by performing the supplications and tahmid

that can be performed by all walks of life without

segregating them according to the role of the wealthy

and wealth. In fact, they mock God‟s call and weaken

the people so that they could make wealth as a tool for

purifying their hearts in order to be able to meet the

„izzati God in the hereafter (Surah:93:Al Laili:18). On

the other hand, how can the poor be able to purify their

hearts with wealth as a method to answer God‟s decree:

Halawa


464

The one who spend in charity for self-

purification, not seeking any favours from

anyone for which a reward is expected in

return, except seeking the good pleasure from

his God, the Most High. Such persons shall soon

be well-pleased with Allah.

Surah:92: Al Lali:18-21

Note:

Thus, what will destroy a person‟s religion if one





Three:


mock the teachings the Al Quran as they mock God‟s

call, weaken the mankind as well as turn their wealth

into a tool to share God‟s blessings that are bestowed

by Him through possessions and wealth in the form of

worship (Innovative worship) by creating job

opportunities for the people besides hastening

advancement for the society and nation, as decreed by

Allah Ta‟ala:

Halawa


465

Is it they who distribute the blessings of your

God? It is We who distribute the means of their

livelihood in the life of this world, raising some

in rank above others, so that one may take

others (the poor) into his service (provide

employment). But the blessing of your God is far

greater in value than which they amass (invest

and create employment opportunities).

Surah:43: Az Zukhruf:32

Note:






Four:

These are the three (3) examples of hadiths

(there are many more of these) that mock the teachings

Halawa


466

approach of the Al Quran as they clearly ridicule the

righteousness of God‟s servants and the closeness of

Godliness between a servant with God that is based on

the concept of: Close and Wealthy – as sustenance is

signified as being wealthy and possessing wealth as

blessed by God onto someone who has achieved

righteousness. These three hadiths deny man‟s

righteousness towards God as He is indeed the source

of sustenance and wealth.

While, the fact of prosperity that is established

in the name of Islam will not be able to be portrayed as

the highest religion that is completed with bounties

(Surah:5:Al Maidah:3) should its people be willing to

experience poverty for the fear of delay entry into

Paradise just for being wealthy. Therefore, these

hadiths mock the ruhul ma‟ani of Allah Ta‟ala‟s decree:

He that fears Allah may be provided a way out

by Him, and given sustenance from the sources

Halawa


467

he could never imagine; for Allah is all-

sufficient for the person who puts his trust in

Him. Surely Allah brings about what He

pleases, and Allah has set a measure for all

things.

Surah:65: At Talaaq:2-3 Note:






Five:


mock the teachings the Al Quran as they clearly claim

that the spirit of its cordial teachings could position the

nation to become backwards should its people not

portray aggression or work hard towards achieving their

aspirations to beome wealthy. Hence, their minds are

poisoned with the religion‟s concept being: Wealth

leads to misfortune – Will be questioned.

Such illness of the authentic hadith which is

considered as authentic attacks the attributes of the

people who are nurtured with the religion‟s teaching

approach through drifting resources that are spread

through propagandas which appear as a pillar of

strength. Such illness which is at the crossroads of such

dilemma tends to neglect the Al Quran in the midst of

Halawa


468

the dispute of the Islamic doctrine claimed as the

religion.

At the same time, the preachers tend to replay

its classical tunes into the minds of the society so that

the religion and the society would ignore God‟s call

which urges His servants to develop themselves and

their nation based on the programme of making the

people righteous besides encouraging them to work hard

(Surah:53:An Najm:39), similar to the spirit portrayed

by Sulaiman a.s and his people (Surah:34:As Sabak:13-

14) in their efforts to develop the land of Sabak besides

making it prosperous with wealth.

Therefore, one must understand that the three

hadiths have truly created an impact of weakness onto

the people by destroying their initiative towards

developing their nation. Furthermore, they deny life‟s

philosophy of: The development of a nation is due to

its people and this is similar to denying God‟s supreme

vision as appears in the ruhul ma‟ani of Allah Ta‟ala‟s

decree:

Halawa


469

Had the residents of the towns believed and

feared Allah, We would have showered upon

them riches from the heavens and the earth, but

they disbelieved; so We seized them for their

misdeeds.

Surah:7: Al A’raaf:96

Note:






Conclusion:

Owing to the traits of the cordial statement of

these three authentic hadiths as mentioned above, they

have actually diverted far from the Al Quran‟s vision.

This is because the religion‟s creed is still entangled

with the belief that every hadith must be based on

the Al Quran. Therefore, such hadiths must be re-

assessed in terms of its‟s hadith‟s classification and

authenticity in a matured academic manner by stressing

that any hadith that rejects or is not in line with the Al

Quran or has simply failed to interpret any verse from

the Al Quran must be removed from the religion‟s

creed (Surah:5: An Nissak:77).

Thus, such hadiths are not considered as one –

not even as the Al Quran Hadith (Surah:16:An

Halawa


470

Nahl:44). In fact, it is totally impossible if these came

from the decree of the Prophet s.a.w. as he interpreted

and elaborated the Al Quran verses (Surah:16:An

Nahl:64).

Instead, it is extremely difficult for such

ignorance as this to be expressed by the Prophet being

the Messenger of God who promotes the world to be

developed (Surah:18:Al Kahfi:7) as he portrayed

himself as the bestower of blessings for the entire

(Surah:34:As Sabak:28) that had been based on the

revelation‟s teachings of the Al Quran

(Surah:38:Shaad:29). This was to succeed Allah

Ta‟ala‟s vision by placing mankind as His qaliphs on

earth (Surah:6:Al An‟aam:165).

Therefore, one must remember that any form of

deeds performed must be based on the understanding

towards the contents of the respective hadith‟s cordial

statements which is able to prevent the people from the

repercussion of putting aside or abandoning the Al

Quran (Surah:25:Al Furqan:30).

Such deed will create people who are already

weak to fail in portraying themselves as zakat

contributors towards the economic scale and life‟s

easiness as a result from the religion‟s teachings.

Nevertheless, one will remain drifted with the stern

voices of ignorance voiced by the hadith backward

agents, causing the people to experience knowledge

emptiness when observing and to tadabbur the Al Quran

(Surah:38:Shaad:29).

Halawa


471

Hence, it is clear that such hadiths are rather

messy as they try to colour the religion, and at the same

time, there are numerous slanders that are spread using

the noble name of the Prophet s.a.w. without the

awareness of the people.

Even the people surrounding tend to answer to

such call made by the so-called noble mouths making

the wealthy appear as despised while the poor being

honoured (Surah:24:An Nur:39) due to being at the

crossroads of looking at the weak as more despised than

the authentic (Surah:5:Al Maidah:100) – although the

authentic may have its values that are false to the sanity

of the universal knowledge. However, it is still much

fought over although in reality it may appear as dirt.

This is how there are many people out there who have

turned into valueable baits of the satans

(Surah:47:Muhammad:25) by turning ignorant from

observing and making use of the Ar Rahman reminder

(Surah:55:Ar Rahman:1- 4).

Therefore, give this fact a deep thought as

whenever there is a piece of truth, there is sure to have

elements of falsehood. Thus, falsehood appears in the

midst of realization (Surah:17:Al Israak:81) and there is

no other substance used to purify such falsehood, except

for the truth (Surah:11:Hud:114) in a person‟s soul

which is not willing to belong amongst the dirt –

although a person may be labelled as a Mudsucker Fish

portrayed by a modern and intellectual person.

Halawa


472

Owing to this, one must be equipped with the Al

Quran knowledge and to stop the child‟s play, as the

religion has been embraced for a long time. Therefore,

one must keep his eyes open and must not imitate the

civilization of the camels that has been poisoned with

the teaching‟s dilemma which causes confusion in the

religion besides causing ignorance amongst the people

(Surah:2: Al Baqarah:16). Ponder over this.

Hadith:3

Love for the Birthplace

Cordial Statement of Hadis 3:

حة الىطي هي اليواى

Love for the nation is part of the belief

The Conventional Status

Hadith 3:

The elders call it the hadith.

The new Muhaddithins call it as the fake hadith while

the Author accepts this as: The Muhaddithin News.

Note:

Muhaddithin News - A popular and

widely accepted news around the

world. However, there are parties that

consider this as a fake hadith which

Halawa


473

should not be even considered as a

hadith. This is because it is no longer

considered a hadith, but belongs to the

class of the muhaddithin news, as it is

usually discussed by the hadith studies

and widely used by the politicians who

understand the meaning of loving the

people and the country in the form of a

hadith.

However, this time, the

Author continues using this in the form

of the Muhaddithin News, i.e. news

that was made importance by the elders

as it contained loads of meaning and

use. Hence, the amthal from the

news‟ cordial statement has the

ability to elaborate and interpret the

meaning and teachings of the Al Quran

verses which falls into the category of

interpretation portrayed as: Ah sanu

tafsiiraa (Surah:25:Al Furqan:33).

The Contemporary Status

Hadith 3:

This Muhaddithin is classified as Muhaddithin

News and is at the same level as the Al Quran hadith.

Hence, the cordial statements of such hadith has been

long practiced and used by the earlier pious people due

to its cordial statement which has never been

contradictory with the Al Quran. In fact, it has

successfully been able to elaborate the ruhul ma‟ani of

the Al Quran verses that discuss issues related to it.

Halawa


474

The Author by no way is considered as having

gone overboard due to his act of classifying the

Muhaddithin news at the same level of the Al Quran

hadith. Hence, there are numerous hadiths that have

been classified as authentic and claimed as such by the

muktabar ulamas although those hadiths have failed in

interpreting the Al Quran verses. There are also many of

such hadiths made authentic but have actually rejected

the Al Quran.

Therefore, the future generation must accept the

fact that those hadiths that are not in line with the Al

Quran and reject it, cannot be considered as a hadith. It

is only those crazy individuals who embrace the doctrine

will make the mughallazah and mutanajjis hadiths such

as this as source of the religion‟s creed.

Review of the Hadith

and Direction of Hadith 3



Such Muhaddithin News (fake hadith) refers to

the news report of the earlier times that emerged from

the muhaddithins who could be related to the core of the

leadership vision of Rasulullah s.a.w and the

characteristics of the Al Quran anbiyaaks who practiced

life and the religion‟s concept, love for their nation,

Halawa


475

hometown and country which was then known as Al

Watan.

Such concept of life and struggle is based on the

characteristics of Prophet Ibrahim a.s while the concept

of love for the nation is portrayed by Prophet Sulaiman

a.s. Fakeness of the above mentioned hadith, having its

cordial statements as logical, continue to be made as a

knowledgeable substance for those who desire to

acquire knowledge in the form of literature useable as

National Civics education for those who understand the

meaning of being patriotic unlike the muktabars – The

Islamic Doctrine has ignored the importance of being

patriotic.

Without displaying one‟s love for the country,

the society and country will not become progressed or

have the spirit of racing towards Al Barri (land of

goodness – Baldatun tayyibah) and Att-taqwa

(dressed with righteousness - Libaasittaqwa) instilled

amongst themselves in order to display the humanity

traits of: Wata‟aawanuu „alal birri wattaqwa

(Surah:5: Al Maidah:2) – should the people of a country

falsify the concept of life.

Therefore, this Muhaddithin News (Fake

hadith) has successfully elaborated the ruhul ma‟ani of

several verses of the Al Quran that involve the

characteristics of the anbiyaaks apart from the impact

derived from such characteristics which portray the

spirit of hard work which is reflected in a nation that is

blessed with peace, prosperity and progress

Halawa


476

(Surah:106:Al Quraisy:1-4). Hence, this is the fake

hadith that has successfully explained at least five (5)

verses from the Al Quran whic portray the direction of

its meaning:

The First Direction

Hadith 3:



Formation of the Spirit of

Remembering One‟s Birthplace in order

to Love the Nation

This Muhaddithin News (Fake hadith) has

successfully elaborated the characteristics of Ibrahim a.s

as stated in the Al Quran and decreed by Allah in:

Zikriddar (Surah:38:Shaad:46). This proves of the

spirit and attitude of those who possess the strength and

foward thinking, sincerity and purified hearts that

portray their unconditional love for their country.

This is a fake hadith of the Al Quran hadith‟s

standing which has successfully interpreted the below

mentioned verse:

Halawa


477

And mention

Our devotees Ibrahim, Ishaq dan Ya’qub,: men

of power and vision. Surely We chose them for

their special quality of keeping in mind the

abode of hereafter.

Surah: 38: Shaad: 45-46


Hadith 3:

حة الىطي هي اليواى Love for the nation is part of the belief

Formation of the Spirit

To Love the Country‟s Peace


successfully elaborated the characteristics of Ibrahim a.s

as stated in the Al Quran. Such reporto n the fake

hadith explains the characteristics of Ibrahim a.s

towards Mecca, the land he developed. However this is

Halawa


478

a fake hadith that has successfully interpreted and

elaborated the ruhul ma‟ani of verse:

Remember when Ibrahim said: O God! Make

this city (Makkah) a city of peace and save me

and my sons from the worship of idols.

Surah 14: Ibrahim : 35.

In other words, prayers played as significant

role in Ibrahim a.s towards his nation. His prayers

contained strength, a forward vision, sincerity and a

purified heart (Surah:38:Shaad:45-46). In fact, his

prayers not only concentrated on peace and sustenance

for his people, but his love for his nation was further

enhanced when he requested from God that his people

were fond of Mecca and that his children were made

dhamir to the entire residents of Mecca who

acknowledged it as a land blessed by God.

Therefore, this is a statement that strengthens

the interpretation made by the above mentioned fake

hadith for the purpose of further elaborating his love for

his land and its residents which interprets the following

verse:

Halawa


479

Our God! I have settled some of my offspring in

a barren valley (Mecca), near Your Sacred

House (ka’bah). Our God! In the hope that they

would establish the salah, therefore, turn the

hearts of the people towards them and provide

them with fruits so that they may give thanks.

Surah: 14: Ibrahim : 37

Hence, why is it that a hadith which carries such

importance is classified as a fake hadith? Instead, it is

strange that an authentic hadith (Narrated by Syaikhaan)

which discusses on cleaning one‟s teeth with a tooth

stick (sugi) before each prayer is considered more

important than the principle and love for the nation as

one‟s birthplace! Ponder over this.

The Third Direction

Hadith 3:

Halawa


480



Formation of the Spirit of

Working Hard for One‟s Love of the Nation

In actual fact, such Muhaddithin News (Fake

hadith) has actually been able to elaborate the

characteristics of Ibrahim a.s with his grandchildren as

stated in the Al Quran. Such trait of loving the nation

portrayed as: Zikriddar (Surah:38:Shaad:45-46)

having them self acknowledged by Allah as His devout

servant who is a true believer of His and an innovator of

his nation. Such characteristics (harworking) were also

practiced by Sulaiman a.s. until his demise (Surah:34:As

Sabak:14).

He expressed his love for his nation through his

vision of: Baldatun tayyibatun warabbul ghafur – (A

Progressed Nation Under the Care of God) –(Surah:34:

As Sabak:15). Such concept of work with a vision and

Godly strength is able to develop the nation

(Surah:34:As Sabak:18) accompanied by the highly

knowledgeable people (Surah:27:An Naml:39-40), high

technology (Surah:34: As Sabak:12) apart from

presenting the country as a land that is productive,

progressive and dynamic (Surah:34:As Sabak:13).

Hence, this proves that the nation and its people are able

Halawa


481

to stand tall as those who are relevant (Bilqisti –

Surah:57:Al Hadiid:25).

Thus, this is a Muhaddithin News (Fake hadith)

which has successfully interpreted and elaborated the

ruhul ma‟ani of the spirit of hardwork for the sake of

one‟s prosperity and the nation as described by the

following verse:

They worked for him (people of Sabak) as he

desired (Sulaiman); making arches, images,

basins, as large as reservoirs and built-in

cooking cauldrons. O family of Daud! Work

gratefully. Only a few of My devotees are truly

grateful.

Surah:34: As Sabak:13

Thus, can such hadith with great importance be

classified as a fake hadith? Instead, it is strange that an

authentic hadith (Narrated by Abu Daud and At

Tarmizi) which discusses on having a beard as a more

important issue from the the love of a person towards his

Halawa


482

own birthplace – the land where one was born to serve

the Almighty God?

Furthermore, is it logical for the world‟s

prominent figure – Prophet Muhammad s.a.w. who is

kept busy with other major issues (Allah Ta‟ala‟s vision

to present blessings for the entire universe) to have the

time to draw out issues related to beards to appear as his

leadership vision rather than displaying the importance

on the principles and policies to care for the nation?

Therefore, do not influence the world with such

confusing thoughts. This is because such foolishness

and insanity will be read by the newer generations.

Therefore, give this fact a deep thought.

The Fourth Direction

Hadith 3:

حة الىطي هي اليواى Love for the nation is part of the belief

Formation of the Caring Spirit

Similar to Muhammad‟s Caringness Towards Mecca


actually been able to elaborate the characteristics of

Prophet Muhammad s.a.w towards Mecca. This led to

prosperity and peace at Madinatul Munawwarah

(Madinah) which was not something that could be

ignored by him towards Mecca. Moreover, it would be

Halawa


483

totally impossible for him to cease caring for the land

known as his birthplace (Surah:29:Al Ankabuut:85).

Such news of the Muhaddithins describes the dream

ruhul ma‟ani of Rasulullah s.a.w towards Mecca.

However, this fake hadith has successfully unveiled

Muhammaad s.a.w‟s unconditional love for Mecca – the

homeland of Ibrahim a.s. as elaborated by the following

verse:

Indeed Allah has all truth shown the vision to

His Rasool, that Allah willing, you shall enter

the Masjidul Haram fearless and secure and

some having their heads shaved and others

having their hair cut, for He knows what you do

not know. So, He granted you a near victory

(conquering Khaibar).

Surah:48:Al Fath:27

Halawa


484

Hence, it is awkward for such hadith with its

great importance to be classified as a fake hadith.

Instead, why is the authentic hadith (Narrated by Abu

Daud and At Tarmizi) which discusses on the beard is

considered as more important than the love towards

one‟s homeland, i.e. the land of one‟s birthplace for man

to devote towards the Almighty God.

Nevertheless, it will be deemed as utmost

logical for the world‟s most prominent figure such as

Prophet Muhammad s.a.w. to present such major issue

which is more logical if only he could draw out the

principles and policies for recapturing and returning

back to Mecca. In fact, it would be even logical if such

cordial statement of the hadith was decreed by the

Prophet himself s.a.w. as he elaborated the Al Quran

verses that were revealed. Ponder over this.

The Fifth Direction

Hadith 3



Formation of the Caring Spirit Towards

The Nation Making it as a Blessed and

Righteous Land


successfully elaborated the vision of Allah Subhanahu

Halawa


485

Wata‟ala as it encourages the mankind to form the own

land, similar to spirit instilled by Him in Musa a.s. for

the formation of his land with his followers (Surah:7:Al

A‟raaf:137). At the same time, God even encouraged

man to present their land as the land of true believers

and righteous in order to receive blessings from the

heavens and the earth and to be portrayed as a blessed

land that prospers with soil that is fertile (Surah:16:An

Nahl:112).

Hence, this is the Muhaddithin news that

became the core of the Prophet‟s leadership vision that

enabled him and his followers to love and care for their

nation. Afterall, it will be impossible for a country to be

successful in displaying its leadership and the unity

spirit amongst its people should the spirit of love and

caring towards their nation not exist through the concept

of believing and being righteous towards God. Thus, the

Muhaddithin news (Fake hadith) that has successfully

interpreted the following verse is as follows:

Had the residents of the towns believed and

feared Allah, We would have showered upon

Halawa


486

them riches from the heavens and the earth, but

they disbelieved; so We seized them for their

misdeeds.

Surah:7: Al A’raaf:96

Hadith 3:

Syaraahul Bayan.




successfully elaborated on the importance of caring and

loving the nation that ought to be instilled in every

mankind as appears in the maqam of: Zikriddar –

Remembering the country - Surah:38:Shaad:46) which

further elaborates the six (6) terminologies which appear

in verse: (Surah:7:Al A‟raaf:96) in the context of caring

and loving the nation as ought to be put into practice by

the true believers.

Beginning with: Walau anna ahlalquraa (Had

the residents of the towns) and: Aamanuu (believers)

and: Wattaaqau (Righteous) and: Lafatahnaa „alaihim

(We would have showered upon them) and: Barakaatin

(Blessings) as well as: Minassamaa‟i wal ardhi (From

the heavens and the earth) in the angle of the process

and spirit of presenting peace and prosperity of a

country‟s economy without neglecting their

Halawa


487

responsibilities portrayed by verse: Walaakin kazzabu

fa akhazna hum (7:Al A‟raaf:96).

These are the six (6) terminologies from the Al

Quran that reflect the traits of: Zikriddar

(Surah:38:Shaad:45-46) as there are closely related to

one another, where the issues on believing and

righteousness are directly related to bounties and

blessings showered from the heavens and the earth

created by God as a result from the encouragement of

the leaders onto their people. This is portrayed by the

cordial statement of the fake hadith that is being

currently discussed.

Hence, the issue raised now is the cordial

statement of the fake hadith (Muhaddithin News) as

mentioned above, truly fake in the angle of

intellectuality and religion? Isn‟t the future generation

able to observe the approach and evaluation carried out

onto the hadiths by the current Islamic scholars actually

reflect the false evaluation‟s approach which falsifies

the truth while authenticises the false.

Why are the details in the Muhaddithin News

that were used earlier as hadith expired in terms of

their position as a fake hadith (The Muhaddithin News),

whereas its significance is clear in the context of

patriotism as it has successfully interpreted and

elaborated several verses from the al Quran that discuss

on the importance of love for the nation that ought to be

instilled in everyone who possess the strength, forward

Halawa


488

thinking, sincerity and deeds that are performed by the

true believers.

The Muhaddithin News is proven to be falsified

as it causes emptiness in one‟s spirit towards the nation.

Hence, this causes the loss of one‟s love towards the

country which does not require the country to be

defended or progressed. Owing to this, is this the

religion and way of life that is to be displayed by the

Hadith Backward agents (faction of the religion‟s

doctrine) which has caused its important values to be

discarded from one‟s self due to the desire to be

doctrinated by such approach? Therefore, awareness

must be formed and instilled within the people as the

religion cannot be considered as a tree, as the religion

can only exist due to mankind, and that the mankind

needs to stand firmly on earth. Thus, the earth referred

to is the country or one‟s birthplace. Therefore, issues

related to the religion and nation must be carefully read

and looked into forever.

This displays what lies in the minds of the

Hadith Backward Agents (the religion‟s doctrine) as

they evaluate the position of a given hadith in the world

of hadith narrators module as doubtful whilst portraying

themselves as the most ignorant muktabars. As a result,

this causes confusion amongst the people around the

world.

Nevertheless, this proves the handicap of the

current Islamic education module that has been based on

the doctrine which disputes the inherited propaganda of

Halawa


489

the Islamic civilization that has been glorified by the

studies‟ module after the demise of the four Ar-

Raasyidin Khalifas.

Furthermore, such module does not require to be

evaluated in terms of its ignorance. However, the

factions of Hadith Backward Agents will continue

teaching the people to become ignorants who are willing

to be portrayed as moulding intelectuals displayed as

the traits of the Islamic Doctrine – (D‟Muslim) by using

such hadiths in reviewing Islamic issues without

referring to the Al Quran. However, this situation gives

such hadiths the pride of being at par with the Al Quran

without considering or to taddbur the contents of the Al

Quran. However, for the sake of Allah, such hadiths

must never be considered as the Al Quran, but as a

source for interpreting the Al Quran that is based on the

decree and actions of the Prophet s.a.w. (Surah:16:An

Nahl:64).

Owing to this issue, the Author has been

accussed to authentisize the fake by boasting in the

arena of discussion. However, the Author will continue

presenting his opinions in such discussions that are

related to the methods involved to prove a given hadith

as authentic, weak or fake (The Muhaddithin News) by

providing suggestions in order to re-evaluate them so

that they will not appear foolish in the eyes of the Al

Quran or rejecting the Al Quran – especially when man

tries to acquire knowledge of the Ulul Albab, Ulul Absar

and the Zikri members that are in line with the

requirements of the Al Quran that was interpreted by

Halawa


490

Prophet Muhammad s.a.w as food for thought.

(Surah:16:An Nahl:44). Wassalam.

Note: This is a part of excerpt taken from the Al

Fathun Nawa. It is hoped that the future

generation will obtain the precised information

from the Al Fahun Nawa. Happy Reading.

The End

Halawa


491

Attention: Download

(1): Download: With consent of the Author, the readers are allowed to

download the books of Al Fathun Nawa Volume 1, Volume 2 and Volume 3

in various languages. (2): Status of download: Free of charge. (3): Website:

http://www.hafizul.com.my, Be pondered and thank you.

Al Fatihah

Publisher

Note:

This is how the books look

like:

Al Fathun Nawa

Volume 1, Volume 2 and

Volume 3.

Price Hardcopy:

USD100.00 per unit.

Postage and delivery:

USD10.00 per unit.


Halawa


492

Letter from President WPF to the Honorable Prime Minister of

Malaysia, Dato‟ Seri Mohd Najib Tun Abdul Razak

Halawa


493

Down the Memory Lane

The Author throughout the preparation of this piece of

writing.

Dato‟ Philosopher Prof. Dr. Halo-N on his second day after the

heart attack - 14th of May 2014 at Ward 5D of the Selayang Hospital. A heartfelt gratitude to the Selayang Hospital.

Halawa


494

“Mind spark expression natural

resources for harmony, development

and unity”

Dr. Halo-N - 2014

"Our objective is to promote a sense

of global citizenship".

Irina Bokova,

UNESCO Director-General, 2013

Classical Philosopher Prof. Dr. Igor I Kondrashin, Presiden WPF-United

Nations-UNESCO with Ambassador Barry Gusi, Chairman of GUSI Peace

Prize International as they visit Dato‟ Philosopher Prof. Dr. Halo-N, Head WPF Malaysian National Branch at the CICU Ward of Kuala Lumpur

Tawakkal Specialist Hospital. Also seen is Alexander Gudkov, Financial

Expert from Russia. Dated 20th May 2014. Thank you for your humble

visit.

Halawa


495

Y.Bhg Dato‟ Dr. Tamil Selvan, renowned Heart Specialist of

Malaysia with Dato‟ Philosopher Prof. Dr. Halo-N (patient) one

month after the surgery – 30th June 2014, at the Specialist Clinic

of KPJ Damansara Specialist Hospital. Thank you, Dato‟.

Halawa


496

Fro

m l

eft

: M

oham

mad

Niz

ar,

Haf

izu

l, Y

ang B

hg.

Pro

f. D

r. W

illi

am C

hu

a, D

ato

‟ P

hil

oso

ph

er P

rof.

Dr.

Hal

o-N

an

d N

or

Azw

an.

Halawa


497

A memorable photo of Professor Dr. Berna Elya, M.Si. Apt (Al Quranic Scientist of Indonesia) with her husband Didik Akhmadi, Ak. M.Comm

during the Inaugeral Professoral Speech on Wednaesday 17 December

2014 at Balai Sidang Universitas Indonesia, UI Depok Campus, Jakarta Indonesia. Congratulations Professor and thank you for your favour to

Dato‟ Philosopher Dr. Halo-N during research of Al Quranic

(Biochemistry).

Halawa


498

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Honorable Tuan Syed Hussin Al Attas. An established author in

Malaysia. One ought to be legend of nation. Who would be seen

through the typical bullet of writing in political bay. A great

member of Tasauf. May God bless you Habib – Author.

Halawa


499

The Halawa Al Fathun Nawa is indeed considered as an Urn of Gold. It

is similar to the tale of an ailing old man who advised his offsprings to

dig into the earth which surrounds their home upon his demise. This was

due to the fact that there were several urns of gold buried by their

forefathers. Such nostalgic parable was presented by Cikgu Karim Husain for everyone to ponder. Seen are Dato‟ Philosopher Prof. Dr.

Halo-N with Cikgu Karim, his father and teacher, who visited the

former at his residence in Selayang, November 2014.

Halawa


500

A photograph of rememberance of Dato‟ Philosopher Prof. Dr. Halo-N with

Datin Nawiah Haji Salleh as they stopped over at the Titiwangsa Rest &

Relax area at the East-West Highway (Malaysia) during their return from

their hometown and attending a wedding reception of one of their relatives at

Rancangan Tanah Kemahang (Felda Kemahang) – December 2015.

Halawa


501

A m

emo

rab

le p

hoto

of

Dat

o‟

Ph

ilo

sop

her

Pro

f. D

r. H

alo

-N w

ith

Ho

no

rab

le D

ato

Men

teri

Bes

ar S

elan

go

r, D

ato‟

Azm

in A

li

and

wif

e at

th

e w

eddin

g c

erem

ony

of

the

dau

ghte

r o

f T

uan

Hj

Say

uti

Hj.

Om

ar (

MS

O).

A w

ell

kno

wn

poli

tica

l bo

ok

s au

tho

r

and

anal

yst

in

Mal

aysi

a. T

he

auth

or

wh

o w

ill

attr

act

atte

nti

on

of

sch

ola

rs o

nce

the

his

tory

of

nat

ional

po

liti

cs i

s b

eing

stud

ied.

In d

eed

his

book

s ar

e th

e nat

ional

tre

asu

re t

hat

shal

l b

e d

elib

erat

ed b

y t

he

futu

re g

ener

atio

n.

Co

ng

ratu

lati

on

Tu

an

Hj.

Fro

m y

ou

r b

roth

er D

r. H

alo

-N.

Als

o p

rese

nt

Haj

ah N

aim

ah H

j. Y

aak

ob

, D

atin

Naw

iah

Hj.

Sal

leh

dan

Pu

an H

ajah

Ram

alah

Hj.

Abd

ull

ah.

– 2

5th O

cto

ber

20

14

.

Halawa


502

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Intan and Imee in Tan Sri Dr. Yahya Awang Office at the Specialist Clinic,

KPJ Damansara during his follow-up medical treatment with Tan Sri

Dr. Yahya on the 10th of October 2014.

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Dyla in Dato‟ Dr. Tamil Selvan Muthusamy Office at the Specialist Clinic,

KPJ Damansara during his follow-up medical treatment with Dato‟

Dr. Tamil Selvan on the 10th of October 2014.

Halawa


503

A m

emo

rable

ph

oto

of

Dat

o‟

Phil

oso

pher

Pro

f. D

r. H

alo

-N w

ith s

om

e o

f th

e co

nfe

ren

ce d

ebat

e p

arti

cipan

ts o

f W

orl

d

Ph

ilo

sop

hic

al F

oru

m R

esolu

tion

fo

r U

NE

SC

O a

nd U

nit

ed N

atio

ns,

in

Ath

ens

on

th

e 2

nd o

f O

ctob

er 2

014

. A

lso p

rese

nt,

Moh

amm

ad N

izar

Mat

No

r (M

alay

sia)

.

Halawa


504

A m

emo

rable

ph

oto

of

Dat

o‟

Phil

oso

pher

Pro

f. D

r. H

alo

-N w

ith C

lass

ical

Ph

ilo

sop

her

Pro

f. D

r. I

go

r K

ond

rash

in a

fter

agre

ein

g t

o l

aun

ch t

he

Sp

ecia

l P

roje

ct F

or

Th

e E

yes

Of

Th

e W

orl

d w

ith

Haf

izul

Pub

lica

tion

s in

Ath

ens

on

the

2nd o

f

Oct

ob

er 2

014

. A

lso

pre

sent,

Em

erit

us

Pro

f. E

lias

Tso

nis

(G

reec

e),

The

Co

mm

itte

e C

hai

rman

of

the

Fif

th A

nnu

al

Con

fere

nce

of

Wo

rld

Phil

oso

phic

al F

oru

m.

Halawa


505

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with

Classical Philosopher Prof. Dr. Igor Kondrashin during submission of agreement details document ceremony, to launch the

Special Project For The Eyes Of The World via the books of

Halawa Al Fathun Nawa and Al Fathun Nawa by Hafizul Publications in Athens. Also present, Emeritus Prof. Elias Tsonis,

the Committee Chairman of the Fifth Annual Conference of WPF.

Halawa


506

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with

Mohammad Nizar Mat Nor at the entrance of Socretes Prison, Athens, on the 2nd of October 2014. An unforgettable history that

will never repeat itself again in modern scholarship era. Whereby

however opposing the flow a scholar‟s idea is, it will not kill the

scholar as in the Socrates era..

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Prof. Jack Harte (Ireland) a famous author in Europe, browsing Halawa Al

Fathun Nawa written by Dato‟ Philosopher Dr. Halo-N in Athens,

during the Fifth Annual Conference of World Philosophical Forum which was held at the National University of Athens on the 1st of

October 2014.

Halawa


507

Photo of the inner entrance of Socrates Prison. The door of

humanity‟s civilization portrayed in the form of suffering, as a scholar‟s vision that was ahead of time was presented to the society,

resulting in Hamlock poison that ended his life. As the next

generation later accepted it as truth as they witnessed the suffering

of a great scholar. Athens, on the 2nd of October 2014.

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with WPF

Asia Envoy Junyan He (China) walking down from the hill of

Socrates Prison towards Acropolis Athens on the 2nd of October 2014.

Halawa


508

A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with WPF Asia Envoy Junyan He (China) walking down from the hill of

Socrates Prison towards Acropolis Athens on the 2nd of October 2014.

It seems like Acropolis is under renovation.

Photo of Acropolis, taken from Athens Museum‟s veranda on the

2nd of October 2014 during the Fifth Annual Conference of World

Philosophical Forum in Athens, Greece.

Halawa


509

Dat

o‟

Phil

oso

ph

er P

rof.

Dr.

Hal

o-N

is

reci

ting

pra

yer

at

Gu

si P

eace

Pri

ze I

nte

rnat

ion

al 2

013

Gra

nd

An

nu

al D

inn

er i

n M

anil

a, P

hil

lip

ines

. A

lso

pre

sent

the

Gra

nd I

mam

of

the

Pri

me

Mo

sque

of

Man

ila

Halawa


510

A

mem

ora

ble

pho

tog

raph

o

f D

ato

‟ P

hil

oso

ph

er

Pro

f.

Dr.

H

alo

-N

wit

h

the

Gu

si

Lau

reat

e en

tou

rag

e fr

om

It

aly

in

con

jun

ctio

n w

ith

the

Gu

si P

eace

Pri

ze I

nte

rnat

ion

al A

war

ds

Cer

emo

ny

201

4.

Als

o s

een

are

Has

bu

llah

Zak

aria

, P

resi

den

t

of

Gual

Per

iuk F

oun

dat

ion

and

Mo

ham

mad

Niz

ar M

at N

or,

Pro

ject

Co

ord

inat

or

of

Hal

awa

Al

Fat

hu

n N

awa.

Halawa


511

A m

emo

rab

le p

ho

tog

raph

of

Dat

o‟

Ph

ilo

sop

her

Pro

f. D

r. H

alo

-N w

hil

e ho

ldin

g a

dis

cuss

ion

on

iss

ues

per

tain

ing

to

the

Ph

yto

chem

ical

S

oci

ety

w

ith

th

e P

resi

den

t o

f P

hyto

chem

ical

S

oci

ety

o

f A

sia,

P

rofe

sso

r Q

ausa

r Y

osh

ino

ry A

sak

awa

(Jap

an)

in M

anil

a 2

014

. A

lso p

rese

nt

are

wo

rld

‟s r

eno

wn

ed b

ioch

emis

try

ex

per

ts,

Pro

fess

or

Vir

ima

Mud

ogo

(C

on

go

) an

d

Pro

fess

or

Dr.

Kaz

imie

rz G

low

nia

k (

Po

land

) w

ith H

asb

ull

ah Z

akar

ia,

Pre

siden

t o

f G

ual

Per

iuk F

oun

dat

ion

.

Halawa


512

A

mem

ora

ble

pho

tog

raph

o

f D

ato

‟ P

hil

oso

ph

er

Pro

f.

Dr.

H

alo

-N

wit

h

the

form

er

Pre

siden

t o

f L

ith

uan

ia,

His

Ex

cell

ency

Vy

tauta

s L

and

sber

gis

an

oth

er

reci

pie

nt

of

the

Gu

si L

aure

ate

201

4.

Als

o s

een

is

Md

m M

aris

u,

Coo

rdin

atio

n

Sec

reta

ry o

f th

e G

usi

Pea

ce P

rize

Inte

rnat

ional

Aw

ard

s C

erem

ony

2014

Man

ila.

Halawa


513

Memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with his otherhalf Datin Nawiah Hj. Salleh inconjuction with the Convocation Ceremony of

Master degree of his son Hafizul Ahmad and his daughter Norfadhliah

Ahmad – 2014.

Halawa


514

Halawa


515

Halawa


516

1. Prof. Evanghelos A. Moutsopoulos (Greece) -

Chairman - WPF Honorary President, Professor of

Philosophy, the Member of the Athens Academy of

Sciences, Greece - Profile ( E-mail -

[email protected])

2. Irina Bokova (International) - HONORARY

Chairman - UNESCO Director-General - Profile ( E-

mail - [email protected] )

3. Dr. Igor I. Kondrashin (Russia) - Vice Chairman -

WPF President & Founder, philosopher, the

International GUSI Peace Prize Laureate, WPF

Aristotelian Philosophical ACADEMY Rector -

Profile ( E-mail - [email protected] )

4. Prof. Abdusalam A. Guseinov (Russia) -

philosopher, Member of the Russian Academy of

Sciences, the Director of the RAS Institute of

Philosophy - Profile ( E-mail -

[email protected] )

5. Prof. Vyacheslav S. Stepin (Russia) - philosopher,

Member of the Russian Academy of Sciences, the

http://wpf-unesco.org/eng/board/premouts.htm

mailto:[email protected]

http://www.unesco.org/new/en/unesco/

http://www.unesco.org/new/en/unesco/about-us/who-we-are/director-general/


http://wpf-unesco.org/eng/board/prikon.htm


http://eng.iph.ras.ru/

http://eng.iph.ras.ru/

http://wpf-unesco.org/eng/board/pragus.htm


Halawa


517

President of the Russian philosophical society -

Profile ( E-mail - [email protected] )

6. Prof. Glen T. Martin (USA) - PhD, Professor of

Philosophy of Radford University, President of

World Constitution and Parliament Assoc., the

International GUSI Peace Prize Laureate, President

of Institute on World Problems - Profile ( E-mail -

[email protected] )

7. Prof. Fidel Julian Gutierrez Vivanco (Peru) - WPF

Vice President, the International GUSI Peace Prize

Laureate, prominent thinker, Lima - Peru, WPF

Peruvian National branch Head - ( E-mail -

[email protected] )

8. Prof. Timi Ecimovic (Slovenia) - WPF Vice

President, the International GUSI Peace Prize

Laureate, WPF University Rector, Professor and

chair of Environmental Sciences at Ansted

University, Slovenia, Coordinator for South &

Central European countries, WPF Slovenian

National branch Head - Profile ( E-mail -

[email protected] )

9. Ricaardoe Di Done (Quebec, Canada) - WPF Vice

President, the International GUSI Peace Prize

Laureate, president-fondateur of the Organization

for Protection of Children's Rights (O.P.C.R.)

Coordinator for North American countries, WPF

Canadian National branch Head - Profile ( E-mail -

[email protected] )

http://logic.ru/en/node/300

http://wpf-unesco.org/eng/board/prstepin.htm


http://wpf-unesco.org/eng/board/prglmart.htm



http://wpf-unesco.org/eng/board/prtimieci.htm


http://wpf-unesco.org/eng/board/prricard.htm


Halawa


518

10. Prof. Evgenij Kutovoy (Russia) - Ambassador at

large, PhD in History, professor of the Russian

Diplomatic Academy - Profile ( E-mail -

[email protected] )

11. Dato Omar Haji Ahmad Laksamanac -

philosopher, WPF Malaysian National branch Head,

Dato‟ and Prime Old Man (Prime Advisor) for Gual

Periok Foundation - Profile. He is specialized on

Islam ideology.

12. Albani Shariff Ibrahim - thinker, WPF Philippine

branch Head, Special WPF envoy, responsible for

communication with the Organization of the Islamic

conference - Profile. He is specialized on Islamic

culture.

http://wpf-unesco.org/eng/board/prkutev.htm


http://wpf-unesco.org/eng/board/prhalo.htm

http://wpf-unesco.org/eng/board/prsharif.htm

Halawa


519

PROFILE PICTURE

Prof. Evanghelos A.

Moutsopoulos (Greece)

- Chairman - WPF

Honorary President,

Professor of Philosophy,

the Member of the

Athens Academy of

Sciences, Greece

Halawa


520

Irina

Bokova (International) -

HONORARY Chairman

- UNESCO Director-

General

Dr. Igor I.

Kondrashin (Russia) -

Vice Chairman - WPF

President & Founder,

philosopher, the

International GUSI

Peace Prize Laureate,

WPF Aristotelian

Philosophical

ACADEMY Rector


Halawa


521

Prof. Abdusalam A.

Guseinov (Russia) -

philosopher, Member of

the Russian Academy of

Sciences, the Director of

the RAS Institute of

Philosophy

Prof. Vyacheslav S.

Stepin (Russia) -

philosopher, Member of

the Russian Academy of

Sciences, the President

of the Russian

Philosophical Society

Halawa


522

Prof. Glen T.

Martin (USA) - PhD,

Professor of Philosophy

of Radford University,

President of World

Constitution and

Parliament Assoc., the

International GUSI

Peace Prize Laureate,

President of Institute on

World Problems

Prof. Fidel Julian

Gutierrez Vivanco (Peru)

- WPF Vice President, the

International GUSI Peace

Prize Laureate, prominent

thinker, Lima - Peru, WPF

Peruvian National branch

Head

Halawa


523

Prof. Timi

Ecimovic (Slovenia) -

WPF Vice President, the


Prize Laureate, WPF

University Rector,

Professor and chair of

Environmental Sciences at

Ansted University,

Slovenia, Coordinator for

South & Central European

countries, WPF Slovenian

National branch Head

Ricaardoe Di

Done (Quebec, Canada) -



Prize Laureate, president-

fondateur of the

Organization for Protection

of Children's Rights

(O.P.C.R.) Coordinator for

North American countries,

WPF Canadian National

branch Head

Halawa


524

Prof. Evgenij

Kutovoy (Russia) -

Ambassador at large, PhD

in History, professor of

the Russian Diplomatic

Academy Russian

Diplomatic Academy

Dato‟ Omar Haji Ahmad

Laksamana (Philosopher Prof. Dr. Halo-N)

Philosopher, the


Prize Laureate WPF

Malaysian National Branch

Head, Dato‟ and Prime Old

Man (Prime Advisor) for

Gual Periok Foundation.

He is specialized on Islam

ideology.

Halawa


525

Albani Shariff

Ibrahim - Thinker, WPF

Philippine Branch Head,

Special WPF envoy,

responsible for

communication with the

Organization of the

Islamic conference. He is

specialized on Islamic

culture.

Halawa


526

1. Dr. Steven Vogazianos-Roy (Great Britain) - WPF

Vice President & Socratic philosophical SCHOOL

director, Historian-Ethnologist, Athens University

graduate, a permanent Member of the Glasgow

University General Council, WPF Athens city

branch Head, Vice President of the UNESCO Club

of arts, literature and sciences of Greece - Profile (

E-mail - [email protected] )

2. Junyan He (China) - Lawer, WPF Special Envoy to

South-East Asian countries ( E-mail -

[email protected] )

3. Dr. S.A.R.P.V Chaturvedi (India) - Managing

Trustee of Sri Ramanuja Mission Trustee, India,

Chief Mentor and Vice Chairman of Jawaharlal

Nehru Institute for Advanced Research,

Distinguished Professor of Center for Religion,

Peace and International Relations, Distinguished

Professor of Scool of Law, Hyderabad, Chaiman of

Association for Inter-Faith Dialogue and Action,

Hyderabad, Distinguished Professor of Pedagogy

and Educational Reforms, Hon. Director of the

Center for Environment and Climate Change;

http://wpf-unesco.org/eng/board/prstroy.htm



Halawa


527

Hyderabad ( E-mail -

[email protected] )

4. Prof. Philippos Nicolopoulos (Greece) - PhD, Dr.

of sociology, political scientist, Lawyer, Associate

professor and Legal counselor at the University of

Indianapolis, Greece - Profile ( E-mail -

[email protected] )

5. Prof. Alexander Maslikhin (Russia) - professor of

Dept. of Philosophy of Mari State University,

Russia, WPF Russian regional Volga branch Head -

( E-mail - [email protected] )

6. Prof. Alexander N. Chumakov (Russia) - WPF

Vice-President, Chair and professor at a number of

Moscow Universities, Vice President of the Russian

Philosophical Society - Profile ( E-mail -

[email protected] )

7. Vasile Datcu (Rumania) - prominent thinker &

writer, Romania, WPF Romanian National branch

Head - ( E-mail - [email protected] )


http://wpf-unesco.org/eng/board/prphiln.htm



http://www.dialog21.ru/

http://www.dialog21.ru/

http://wpf-unesco.org/eng/board/prchum.htm



Halawa


528

Halawa


529

NOMINEES to become

initially:

USE Supreme Council Board members - Aristocrats of the Earth-XXI only

1) Nicholas Hagger (United Kingdom) - Acting

Chairman - WPF Vice President, responsible for

the USE creation, Special envoy to the UNITED

NATIONS organisation, Philosopher, prominent

writer & poet –Profile

2) Ban Ki-moon - Secretary-General of the United

Nations - Honorable Chairman - Profile. His

priorities have been to mobilize the Humanity

around a set of new global challenges, from

climate change and economic upheaval to

pandemics and increasing pressures involving

food, energy and water.

3) Irina Bokova - UNESCO Director-General -

Honorable Co-Chairman - Profile. She is a

leading advocate for ensuring quality education

for all and scientific cooperation for sustainable

development.

Halawa


530

4) Sir James Richard Mancham (Seychelles) -

Acting Deputy Chairman - Founding President

of the Republic of Seychelles - Profile

5) Dr. Igor I. Kondrashin - Secretary-General of

the SCH - WPF President & Founder,

philosopher, the International GUSI Peace Prize

Laureate, WPF Aristotelian Philosophical

ACADEMY Rector - Profile. The author of

Universal ideology "Transuniversalism",

"Universal Constitution of Earth" and

"Universal SOCIALIZATION of the Humanity

through uniform civic education" Program.

6) Prof. Federico Mayor Zaragoza - ex-

UNESCO Director-General (1987 - 1999) -

Profile. He is the Chairman of the Foundation

for a Culture of Peace and member of the

Honorary Board of the International Decade for

the Promotion of a Culture of Peace and Non-

Violence for the Children of the World as well

as the Honorary Chairman of the Académie de

la Paix, scientist, scholar, politician, diplomat,

and poet

7) Joseph Aloisius Ratzinger - Pope emeritus

Benedict XVI - Profile. The Pope called for the

“construction of a world community, with a

corresponding authority,” to serve the “common

good of the human family”.

https://en.wikipedia.org/wiki/James_Mancham


https://en.wikipedia.org/wiki/Federico_Mayor_Zaragoza

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8) Kofi Annan - the seventh Secretary-General of

the United Nations - Profile. He advocates for

primacy of dialogue, tolerance and

reconciliation as instruments for building and

preserving peace within communities and

between countries, giving respect for the rule of

law and human rights as the foundations of good

governance and democratic accountability.

9) Bill Gates - philanthropist, investor, computer

programmer, and inventor - Profile. He provided

his perspective on a range of issues, such as

climate change, his charitable activities, various

tech companies and identifies innovation as the

"real driver of progress".

10) Prof. Fidel Julian Gutierrez Vivanco - WPF

Vice President, the International GUSI Peace

Prize Laureate, prominent thinker - Profile. He

is specialized on universal unified and uniform

education and global ethics.

11) Prof. Timi Ecimovic - WPF Vice President, the

International GUSI Peace Prize Laureate, WPF

University Rector, Professor and chair of

Environmental Sciences at Ansted University,

Slovenia, - Profile. He is specialized on

sustainable development and bioethics.

12) Ricaardoe Di Done - WPF Vice President, the

International GUSI Peace Prize Laureate,

president-fondateur of the Organization for

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532

Protection of Children's Rights (O.P.C.R.)

Coordinator for North American countries, WPF

Canadian National branch Head - Profile. He is

specialized on youth development.

13) Prof. Evanghelos A. Moutsopoulos - WPF

Honorary President, Professor of Philosophy,

the Member of the Athens Academy of

Sciences, Greece - Profile. He is specialized on

global aesthetics.

14) Prof. Evgenij Kutovoy - Ambassador at large,

PhD in History, professor of the Russian

Diplomatic Academy - Profile. He is specialized

on global governance.

15) Dato Omar Haji Ahmad Laksamanac -

philosopher, WPF Malaysian National branch

Head, Dato‟ and Prime Old Man (Prime

Advisor) for Gual Periok Foundation, the

International GUSI Peace Prize Laureate -

Profile. He is specialized on Islam ideology.

Source : http://wpf-unesco.org/eng/use/suprcoun.htm

12th January 2016

http://wpf-unesco.org/eng/use/suprcoun.htm

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Profile Picture

USE Supreme Council full members -

Aristocrats of the Earth-XXI

Nicholas Hagger

- Acting Chairman

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534

Ban Ki-moon

Secretary General,

United Nations

Irina Bokova Director General,

UNESCO

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Igor I. Kondrashin General Secretary of the

SCH - WPF President &

Founder,

Sir James

Mancham

Acting Deputy

Chairman -

Founding President

of the Republic of

Seychelles

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536

Joseph Aloisius

Ratzinger

Pope Emeritus Benedict

XVI

Prof. Federico Mayor

Zaragoza

Ex-UNESCO Director

General 1987-1999

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Kofi Annan The seventh Secretary-

General of the United

Nations

Bill Gates Philanthropist,

investor, computer

programmer, and

inventor

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538

Prof. Fidel Julian Gutierrez

Vivanco - WPF Vice President, the


Prize Laureate, prominent

thinker

Prof. Timi Ecimovic - WPF Vice President, the


Prize Laureate, WPF

University Rector, Professor

and chair of Environmental

Sciences at Ansted

University, Slovenia,

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539

Prof. Evanghelos A.

Moutsopoulos WPF Honorary President,

Professor of Philosophy, the

Member of the Athens

Academy of Sciences, Greece

Ricaardoe Di

Done (Quebec, Canada) –



Prize Laureate, president-

fondateur of the

Organization for Protection

of Children's Rights

(O.P.C.R.) Coordinator for

North American countries,

WPF Canadian National

branch Head

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540

Dato‟ Omar Haji Ahmad

Laksamana (Philosopher Prof. Dr. Halo-N)

Philosopher, the


Prize Laureate WPF

Malaysian National Branch

Head, Dato‟ and Prime Old

Man (Prime Advisor) for

Gual Periok Foundation.

He is specialized on Islam

ideology.

Prof. Evgenij Kutovoy - Ambassador at large, PhD

in History, professor of the

Russian Diplomatic

Academy Academy

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541

Supreme Council experts and advisers -

Earth-XXI Citizens

1. Dr. Steven Vogazianos-Roy (Great Britain) - WPF

Vice President & Socratic philosophical SCHOOL

director, Historian-Ethnologist, Athens University

graduate, a permanent Member of the Glasgow

University General Council, WPF Athens city

branch Head, Vice President of the UNESCO Club

of arts, literature and sciences of Greece - Profile (

E-mail [email protected] )

2. Junyan He (China) - Lawer, WPF Special Envoy to

South-East Asian countries ( E-mail -

[email protected] )

3. Dr. S.A.R.P.V Chaturvedi (India) - Managing

Trustee of Sri Ramanuja Mission Trustee, India,

Chief Mentor and Vice Chairman of Jawaharlal

Nehru Institute for Advanced Research,

Distinguished Professor of Center for Religion,

Peace and International Relations, Distinguished

Professor of Scool of Law, Hyderabad, Chaiman of

Association for Inter-Faith Dialogue and Action,

Hyderabad, Distinguished Professor of Pedagogy

and Educational Reforms, Hon. Director of the

Center for Environment and Climate Change;

http://wpf-unesco.org/eng/board/prstroy.htm



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Hyderabad ( E-mail - [email protected] )

4. Prof. Philippos Nicolopoulos (Greece) - PhD, Dr. of

sociology, political scientist, Lawyer, Associate

professor and Legal counselor at the University of

Indianapolis, Greece - Profile ( E-mail -

[email protected] )

5. Prof. Stepan Sulakshin (Russia) - expert in global

policy, economy and managment - ( E-mail -

[email protected] )

6. Prof. Alexander N. Chumakov (Russia) - Chair and

professor at a number of Moscow Universities, Vice

President of the Russian Philosophical Society - ( E-

mail [email protected] )

7. Vasile Datcu (Rumania) - prominent thinker &

writer, Romania, WPF Romanian National branch

Head - ( E-mail - [email protected] )

8. Prof. Alexander Maslikhin (Russia) - professor of

Dept. of Philosophy of Mari State University,

Russia, WPF Russian regional Volga branch Head -

( E-mail [email protected] )

All Nominees would enter the Supreme Council of the

Humanity after special voting

carried out by the Citizens of the Earth-XXI in due time


http://wpf-unesco.org/eng/board/prphiln.htm



http://logic.ru/en/node/300




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543

Much is being said.

Read this book…,

May Your Knowledge Widen – Easier for Your

Livelihood.

For all of you

If it‟s interesting, share it with your friends.

If you wish to purchase – Please contact:

Mohammad Nizar Mat Nor

Tel: +6019 3810097

Email: [email protected]

Price hardcopy:

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Price varies to location and destination


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544

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to buying and own the book indeed. (2): Status of

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Halawa


545

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546

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