Published on March 8th, 2010 — 12:00am

Instead of capitalising on the knowledge, lessons and other benefits in stored in predestination, Islamic Theologians began to look inward instead of outward. Thus instead of learning and become knowledgeable with regard to the calamities (Tsunami, Earthquakes, Volcanoes eruptions, Typhoons and others) occurring throughout the world and how to prevent or overcome them, the Islamic Theologians placed the blame for these occurrences specifically on the state of  the faith of the “Ummah” (Muslims). They then tightened up the existing Syariah Law which by itself is already tight and the Ummah suffered. At the same time, blame is also finger-pointed to the Westerners (United States as its allies) as they are seen as the root of all evils.[1] Hence in Islamic History there were records of burning of the bicycles[2], town clock[3], telephone lines[4], prohibition of using western apparels[5], prohibition of making weapons alike that of the Westerners[6], rejection of secular education[7] and any other things which were connected with the Westerners. Anyone who did not subscribe to the Theologians resolutions or decrees would be killed without exception. Thus Sultan Salim III (Othmaniyah Empire) was assassinated[8] and Raja Abdul Aziz’s messengers who were riding the bicycles (supposedly to be Satanic vehicles) beaten up[9]. They almost burned the Radio Station but fortunately someone in the Station got a brilliant idea of broadcasting the reading of the Quran. That stopped them in their track as Satan (Radio Station) does not read Quran.[10] Women were refused admission into the World’s oldest University (Al Azhar) until 1956.[11]


Islamic Theologians no longer made first hand research but instead relied heavily (Taqlid) on the available theologian texts of their choice on any subject matters when making related resolutions.[12] As a result, the Theologians (whose texts were the choice of many) developed into Sects by their respective followers. Sects such as, Syafii, Hanafi, Hambali and Maliki. Because the followers were so fanatic of their own Sect, this inevitably led to wars and destruction of life, property, infrastructure and others.[13] These aside, it also brought about divergence views and resolutions (khilafiah) confusing the Ummah further because resolution on a certain subject matter such as dog as pet, grape juice, what amount to reconciliation (rujuk), keeping beard, wearing of Jilbad and many others differ from one Sect to another.


Theologians in their attempts to disassociate Islam with the Western World were so carried away that they promulgated that there should not be any more new resolutions (Fatwas) and that the Ummah should accept the existing resolutions under the above 4 Sects as sufficient. [14] Such being the case, any new ideas, products, knowledge or know how which could not be found in the texts of Syafii, Hanafi, Hambali and Maliki sects were rejected.[15] It was a sad day for Islam as the door to Ijtihad (new ideas) over any matter was tightly shut.[16] Hence anything new especially from the Westerners would be slammed down at the outset.[17]


Then there was Muhammad Abdul Wahhab who was so abhorrence of shrines that he caused to destroy all shrines which inevitably included historical monuments. [18] Thus today Islam is regrettably devoid of many of its historical relics.


Before the advent of Tariqat, Syariah Scholars respected the Gnostics of The Old Way.[19] With the advent of Tariqat and the many innovations created by them, the Syariah Scholars became very wary about Gnosticism.[20] Even Imam Syafii[21] and Imam Hanbal[22] were vocal in condemning them. Such being the case, the Islamic Scholars sidelined Gnosticism[23] and focussed on Syariah alone which inevitably became more and more ritualistic.[24] Imam Ghazali during his time managed to make inroad between them[25] but when he demised the distrust heightened again until today.[26] Imam Malik was very concerned about this divide between Gnosticism and Syariah.[27] Syeikh Abdul Qadir Al Jilani called for the unity of both the Syariah and Gnosticism.[28] To him, Syariah is the external factor whereas Gnosticism is the internal factor which must combined if the Ummah is to prosper and succeed.[29] Unfortunately this is the accord of the day and we hope through our write-ups, Islamic Ummah will be informed and make the necessary changes. To this end, Hamka had lamented that because of this divide, the faith of the present and the future Ummah will be very weak. [30]


There are also Islamic Scholars who were pro-government of the day and will do anything to secure their position and favours. They were also others who are fanatics of one political party and they would pass any resolution to stifle or frustrate the other political party. Pursuant thereto, resolutions were passed in support of all their views, policies, rulings, and others notwithstanding they were against Islamic Law, Islamic interests and the interest of the Islamic Ummah. They even expounded that those who did not conform to their rulings as being apostate or wayward. Not stopping there, their followers would then refuse to accept the leadership of that Scholar as well as alienated him in any gathering, religious or otherwise.


Some Islamic Scholars could not stomach “new kids in the block” or new ideas or approaches or know-how which did not emancipate or materialise from them or their office. They would then create rules or resolution to stifle them such as that all religious teachers must be registered with them, their lectures notes or texts must be approved by them and their views must not be contrary to them. Religious Scholars who are in other political camps or those who are looked upon as radicals or wayward by them are more likely to be rejected when applying to be registered as religious teachers. Those who are likely on their register will be their cronies and supporters. In this way, the development of the Islamic Ummah is stunted.


Then there are Islamic Scholars who passed resolution to enriching themselves. Thus the definition of “Gift” is interpreted widely to include Gift which is not solicited hence bribes given unsolicited is resolved as Gifts. When this ruling is accepted by the masses, corruption became widespread starting from the top to right at the bottom. Eradicating them would be an almost insurmountable task. The persons who are given the task of “cleaning” the Ummah will find the job thankless and even their lives and the lives of their closed ones as well as their assets are at stakes.


In many Islamic countries, the subjects taught in the Islamic Religious Schools (Madrasah) are substantially religious subjects. Secular’s subjects or even teaching of English as a 2nd language is abhorred. In addition, the Madrasah will do its utmost to shelter their students from knowing too much of the Western worlds. What is impressed upon them from day one is that the Western worlds are evil and should be shunned at all causes. The students grew up feeling holistic all round and looked upon others not from the Madrasah as likely Dwellers of Hell. They are easily swayed by the rhetoric especially fiery rhetoric of their Teachers or Islamic Scholars who they adored. If perchance these Scholars are inclined to terrorism, one need not look further for the recruiting centres. As the subject matters they learned in the Madrasah are not that which the Employers, such as the MNCs, Public and Private Companies, looked for, many will be unemployed. As more cohorts from the Madrasah joint the unemployment market, the recruiting centres for terrorism become buoyant. The promise of paradise and the annihilation of the evil ones (Westerners) in this world suddenly generates Suicide-Bombers. As if this is not enough, Islamic Scholars who disagreed with them may be annihilated too!


How can the above situation be rectified? One thing is sure, as long as there is war involving Westerners in Islamic countries, the situation as earlier mentioned cannot be negated. Similarly, unless the conflict between Israel and Palestine is solved, the rancour of the Muslims especially in the surrounding countries (of the conflicts) is not abated.


Thus it is clear as crystal if the above situation as earlier mentioned is to be rectified, then there must be no war nor conflict. In order to do so, all Islamic States (if need be, with the assistance of the Organisation of Islamic Countries [OIC]), must first lay down their arms and money spent on armaments should be used to build infrastructures such as Educational Institutes (from primary Schools to Secondary, Colleges and Universities), Health Institutions (from outpatient dispensaries to Hospitals), roads, utilities and others which can assist the development of the countries. Thereon, the Educational Systems adopted must be relevant to the World now (including Islamic World), the Law and Enforcement Institutions must be stable and free from corruption, Tax system must be fair and attractive to investors, Maintenance Services for utilities, roads and others are dependable, get the top-notched to run the Government and pay them well if it needs be, the Civil Service must be fair and working, the welfares of the poor must not be neglected. International relationship and trades must be enhanced.


In the war-torn Islamic countries, the Ummah has suffered enough. No food on their tables, no shelter over their heads, no school to go to, no hospital or clinics when they are sick and injured, lamentation unending for the lost of their loved ones, sickness and diseases widespread, no water flow from the taps, no employment to go to, no money in the pocket, unclean and hazardous environment to life, limb and health, high rate of infant mortality, the whole country is but a portrait of Depression.


So lay down the arms and start building the countries once again so the Ummah got a chance to smile again with food on the tables, children can go to schools until Universities, Graduates have good jobs and salaries, Government have revenues to provide, workable and well maintained amenities for the people, the environment is safe and clean, the health system is a plus. After all the hardship they had undergone, these changes to the Ummah are Godsend. Eventually, there are no more recruitment centres for terrorists.


With the door of globalisation opened, education and employment in other countries are also available to the Islamic Ummah. In addition, trades, investments, businesses, financial outlets and others are open to Islamic Countries which can assist them in their development and progress.


The development and progress in the Islamic Countries must be within the spectrum of the World progress so that the World can progress in unity. The next shift in paradigm is the new direction the World has to tread and that is subjugating the Outer Space where there is richness, wealth, abundant earth-likes planets for the taking of every State on Earth. There is no need to have war and conflict any more, just choose any one of the numerous earth-likes planets and made it your Sovereign State. When this happened, then one can see how foolish for us to kill one another when one will be spoilt of choice to pick any number of the available earth-likes planet to be our Sovereign States.  


[1] Ahmad Shalaby, Masharakat Islam, 266 (1996).

[2] Ahmad Shalaby, Masharakat Islam, 297 (1996).

[3] Ahmad Shalaby, Masharakat Islam, 300 (1996).

[4] Ahmad Shalaby, Masharakat Islam, 299 (1996).

[5] Id, 266.

[6] Ahmad Shalaby, Masharakat Islam, 298 (1996).

[7] Id, 320.

[8] Ahmad Shalaby, Masharakat Islam, 298 (1996).

[9] Ahmad Shalaby, Masharakat Islam, 299 (1996).

[10] Ahmad Shalaby, Masharakat Islam, 300 (1996).

[11] Ahmad Shalaby, Masharakat Islam, 300(1996).

[12] Taha Jabiral Alwani, Op cit, 122.

[13] Ahmad Shalaby, Masharakat Islam, 300(1996).

[14] Ibid.

[15] Ahmad Shalaby, Masharakat Islam, 262 (1966).

[16] Taha Jabiral Alwani, Adab Perbezaan Pendapat Dalam Islam, 121 (1993).

[17] Ahmad Shalaby, Masharakat Islam, 320 (1966).

[18] Ibid.

[19] Muhammad Abdul Rauf, op cit,77.

[20] Muhammad Abdul Rauf, The Muslim Mind, 76 (1994.).

[21] Syekh Abdur Rahman Abdul Khaliq, Penyimpangan Penyimpangan Tasawuf, 29 (2001).

[22] Syekh Abdur Rahman Abdul Khaliq, Penyimpangan Penyimpangan Tasawuf, 30 (2001).

[23] Muhammad Abdul Rauf, Op cit, 118.

[24] Salih Ahmad Al Syami, Perjuangan Al Ghazali Menegak Kebenaran & Menghapuskan Kebatilan,168 (2001).

[25] Id, 169.

[26] Syed Sabiq, Unsur-unsur Kekuatan Dalam Islam, 113 (1978). He even addressed them as “Dajjals”.

[27] Mohd Sulaiman Hj Yasin, Mengenal Ilmu taswuf 2, 55 (1992).

[28] Syeikh Abdul Qadir Al Jilani, Sirrur Asrar, 17 (1997).

[29] Ibid.

[30] Hamka, Lembaga Hidup, 313 (2001).

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