TAMHID

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

“The Angels,” answered his companions.

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

“The prophets,” answered the other companions.

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

“We – your companions?” the companions suggested.

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

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

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

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

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

SCHOOLING DAYS : AROUND 1945 UNTIL 1952

 Abuya Ashaari Muhammad started enrolling at the Malay primary school a bit later than the normal schooling age. In 1947, he was already 10 years old; 2 years after Japanese invaders had left. Although formal schooling had existed before that, Lebai Ibrahim was reluctant to send Abuya to school. Perhaps he was waiting to enroll Abuya into an Arabic school. Abuya’s Quranic classes began in 1945 without waiting for Lebai Ibrahim. Eager to seek knowledge, he went himself to learn the Quran at the house of Kak Tupin (the Quran teacher in Kampung Pilin) without Lebai Ibrahim’s knowledge. Lebai Ibrahim, who was also the village imam, was quite offended when the nephew he brought up had transgressed the ethical code of conduct. He uttered, “Not only can I teach you, even your father, I can teach!” Abuya finished reading the whole Quran at nine years of age. Due to his competence and interest, he also taught slow learners among his peers. Learning the Quran at night time in Kak Tupin’s house in Kampung Pilin was among Abuya’s sweet memories. In Pilin, Kak Tupin treated her pupils like her own children. Possibly she had none of her own. She would feed them and put them to sleep. She would even scold them if they erred. Abuya always showed a hungry face so that he could eat. Once during Maghrib time, in heavy rain, Abuya and his friends ran into the jungles, following adults to shoot boars. Kak Tupin ran after them with a big stick and finally brought them back. Such was the feeling of responsibility of a village teacher. Suitable to his wide Islamic ambitions, Abuya had a great interest in knowledge. He was impatient to enter school even before he reached the required age. He always went to the school gates to peep the on-going classes. Later, he so enjoyed school that he refused to take any leave. “Why are there holidays? Why not just continue schooling?” his heart would ask. Thus even during holidays, Abuya would play at school. Abuya disagreed to schools’ taking holidays. He had hoped for a 7-day week of schooling. Holidays, for him, were unnecessary. That is why at Maahad Hishamuddin, Abuya was continuously at school from the morning till evening time. His tuition lasted from midnight till 1.00 am. Only he is capable of such an attitude. Why? According to Embah Mahmud (the devotee who became the line of communication and transmitter of news between Sayidi Syeikh Suhaimi’s era and Abuya), “Abuya had the strength of mind similar to the strength of 10 brains.” In other words, if a normal person had 1 brain, Abuya had 10 equivalent brains. His mind was 10 times the minds of normal people. His other siblings had relatively weak minds. As Embah Mahmud related, Abuya was intelligent because he imbibed everything from his father. His spirit was likewise extraordinarily strong. His capacity in enduring tests was 10 times greater than that of a normal person. The mental and spiritual nourishment that had to be prepared for such a person was 10 times greater than the quantity required by ordinary humans. Hence, different from others, he became intoxicated with learning and striving for truth. Already a brilliant student, Abuya’s academic record was outstanding. Hence he became teachers’ favourite student. He befriended his primary school teachers in Pilin until they reached old age and passed away. Abuya greatly respected, loved and fondly remembered his teachers. When Abuya Ashaari Muhammad was leader of Darul Arqam, at least once a year he would bring his family to visit Cikgu Abdullah, his primary school teacher. He treated Kak Tupin, his former teacher of the Quran, like his own mother. He sponsored Kak Tupin’s pilgrimage to Mecca. Abuya greatly remembered the good deeds of his teachers’ His heart stooped towards them. Another school teacher whom he befriended until adulthood was one Cikgu Bujang. Before independence, many schools taught practical education. Abuya tells how the school gates were constructed by the students themselves. They would search for wood in the forests to build posts, and pull wire around the school compound. They also made scoops and brooms. They farmed vegetables until they were ripe enough to be brought home and cooked. Their other activities were making pottery from clay. The products were fit to be sold at school. Villagers in Pilin at that time invented their own guns to shoot monkeys which ate their fruits. But all such Malay creativity was killed off by the colonialists who created a special educational system for Malayan residents. Indigenous Malays were trained to be consumers and salaried employees. With the new system, the noble culture and religious way of life came to an end. In his early days after moving to Kuala Lumpur, Abuya was startled at the sight of freshwater fish such as catfish and snakehead being openly traded. In the village, the community was used to mutually giving out and receiving provisions from God, especially fruits such as durian, rambutan, mangosteen and others which are treated as being of common ownership. Whosoever could eat them at any time, for free. Villagers could wait together for durians to fall from the trees, and simply take them away. That mangosteen was sold in town, surprised Abuya. Brotherhood and humanity prevailed in the religious system of life. Humans are tied by togetherness, love and care. Worldly goods, by being treated as commonly owned, do not deceive the people. Raised in such a system, Abuya’s soul was full of love for it. So he gave life to the system in his congregation. Houses, cars, food and other goods could be shared. Sadness and happiness were also shared. In Pilin, Abuya’s primary education was until standard five (1947-1952). In order to continue his education, he was moved to Segambut, Kuala Lumpur. So Abuya left Pilin with its sweet memories. Gone was the river where he frequented to forget his problems. Thrice Abuya nearly drowned in it. Gone was the bull cart which ‘dragged’ Abuya to Lubok Cina. Gone was the historic prayer house. Gone was the soil which had always mixed with shoeless feet. Gone were the insects, centipedes, hornets, snakes, monkeys, scorpions and tigers which resided nearby. All had bitten Abuya (except the snakes and tigers), leaving behind scars which would be transferred to Kuala Lumpur. Gone were the trees and shrubs which were brutalized during the ‘war’ launched by Abuya. Left behind were the school in Pilin, and the historic institution of Pilin itself, where Abuya Ashaari Muhammad was born and brought up to fall in love with Imam al-Mahdi – the idolized hero who would reclaim the glorious victory for the world of Islam. Abuya Ashaari Muhammad is a Pilin (Pilin means to go around) who would revolve around Kuala Lumpur, the place of origin of the Islamic resurgence, to transform the world of ignorance to the worlds of truth and peace. So in 1952, Abuya moved and began schooling in town. He emigrated to Segambut, living with his step-grandparents in conditions of poverty and destitution. He enrolled in Segambut Primary School until standard six. In the evening, he attended religious school. Abuya still remembers the name of his teacher at Segambut Primary School: Cikgu Sani. His religious teachers at Segambut Religious School were Ustaz Mohd Amin Osman and Ustaz Mokhtar Abdul Manaf. Both were natives of Segambut and graduates of Pesantren Imam Bonjol, Padang, Sumatra, Indonesia. Another religious teacher, also a Segambut local and Padang graduate, was Ustaz Haji Arsyad Khadiman. He taught Abuya in 1952 in Pilin. 6 months before Abuya moved to Segambut, Ustaz Haji Arsyad Khadiman migrated to Pilin. He founded a religious school, which realized Abuya’s intention of pursuing Islamic education in Pilin, albeit for only 6 months. After moving, Abuya continued his Arabic education with Ustaz Mohd Amin Osman and Ustaz Mokhtar Abdul Manaf. Abuya related how he felt loved by the two teachers, both of whom tried to convince him towards Kaum Muda (modernist) teachings imported from Padang. But Abuya’s heart rejected such teachings. The present author was astounded when Abuya chronicled details about his primary school religious teacher, Ustaz Haji Arsyad Khadiman. Details of 60 years ago were meticulously remembered; I myself have forgotten information about my primary school days even though it was not such a long time ago. According to Abuya, Ustaz Haji Arsyad Khadiman was a peculiar man. Before establishing his own religious school, he worked as an Utusan Melayu journalist. When his school had achieved progress, he gave it to others and established another one. When this new one had advanced, he founded another, and so on. Such was his character. Even more amazingly, wherever this religious teacher of Abuya went, he would do business. When the business had developed, he would give it to others. He would then establish a new business, also giving it to others when it had progressed. Lastly, before his death, he became a film star. His further attitude was, when he had money, he was generous, but when he was penniless, he would ask from others. Haji Arsyad was a friend of Abuya’s father, so Abuya knew his character. Abuya’s education was seemingly more informal than formal. His whole education was encapsulated in his 24-hour daily life. What he met during daily events would be investigated, remembered, analyzed, and benefited in terms of its outcome and lessons. In short, Abuya was capable of and learned a lot from nature. Pilin was fully in his memory: its rivers, human attitudes, animals, jungles, trees, fishes, natural habitats, and others. If Abuya dined with his children, he would ask about the type of fish that was served. He said, “If we take no notice of worldly matters – the food we consume and see everyday, it surprises nobody that we disregard matters of the Hereafter.” This is a small example, how concerned and interested Abuya was in knowledge. Abuya’s mind is sharp and forward-looking. When asked by Dr Mahathir Mohamad when he was Prime Minister, “You claim to struggle for faith, but if Malays are poor, even if they possess faith, what will they eat?” Abuya answered, “Brunei, Saudi Arabia and the Gulf states are all prosperous, they are the loan sharks of the world. But their country and nation are also weak.” Mahathir replied, “I’ve never heard such an argument.” The second time summoned by Mahathir to Putrajaya, in 2001, Abuya was asked by . Mahathir, “Why do you like to make for yourself such and such a claim?” Abuya retorted, “If people want to praise me, or to condemn me, I cannot hinder them. I think that at this stage of time, more people despise me rather than praise me, whether I say it or not.” Mahathir greatly resented Abuya’s cutting remark. He warned, “The government will act against you.” Abuya rose and retaliated, “Allah will act against you.” Such is the product of early schooling in Pilin. An intelligent Prime Minister defeated in argumentation. When he was apprehended by Mahathir, Abuya predicted Mahathir’s downfall for obstructing the Islamic resurgence. True, Mahathir fell from power when Abuya was still in ISA detention. Pilin was a virtual university for Abuya. The degree conferred to him there, was not for the sake of seeking provisions and a place to live in this world. It equipped Abuya to emerge as the pioneer of Islamic systems in Malaysia. His influence reached a global stature and many hoped to be able to live alongside him. At this time, his potential is seen as capable of saving Malaysia from all sorts of threats.

MAAHAD HISHAMUDDIN KLANG ( 1954 – 1957 )

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WHO IS BEHIND ABUYA?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Amen

Abuya Imam Ashaari Muhammad

Abuya Imam Ashaari Muhammad

“Allah will send a Black Banner from the East,
and Allah will give victory to whosoever supports it.
Whosoever does not support it, Allah will forsake them!
—————————————————————————-
The Black Banners will come to you from the East,
their hearts are like iron.Whosoever hears about them
let them go crawling — even over ice!”
——————————————————————-
…….until the Black Banners are raised in the east.

They will ask for the truth
but they will not be given it,
so they will ask again for it,
and they will not be given it ,
so they will fight and be given victory.

Those of you or your descendants who live during that time
go to the Imam of the Family of my house
even if you have to crawl over ice to him.

HADEETH 

CLOSING REMARKS

What after ISA? How have Allah and His Messenger set Abuya free from his enemies’ traps? Henceforward is it true that this struggle is capable of creating an Islamic state? How?

The news of the Malaysian government’s release of Abuya, after 10 years of banishment to 2 districts, could have garnered wide publicity if Abuya had wanted so. But since Abuya closed doors to all pursuing journalists at that time, news of the emancipation became smaller than it should have been. In reality, it was not small because one thousand and one miraculous feats had occurred in Abuya’s hands from his first day until his last moments in the ISA.

As soon as being released, Abuya spent a few months on a nationwide road show visiting his followers and Rufaqa’ projects. When the tsunami struck Banda Aceh on 26th December 2004, Abuya was in Miri, Sarawak, meeting his followers there. It was then, in Hotel City Park, Miri, Abuya was struck by God’s ‘tsunami’, afflicted by an ailment doctors termed as ‘multi-stroke’. He was bed-ridden for 2 continuous weeks, even for the purpose of answering nature’s call. Physically inhibited, he performed the daily prayers just to respect the prescribed times.
Until now, the ailment seems to have had its ups and downs, but it has yet to be cured. Abuya occasionally goes outside but on a wheelchair. At the time of writing, Abuya’s suffering had taken one year’s time. Abuya says, if anyone asks about Abuya’s activity after ISA, the appropriate answer would be, “Abuya has been admitted to God’s ISA,” meaning to say that he has encountered a serious ailment. Why?

When Abuya’s enemies referred to the doctors treated Abuya, and found out that his ailment was very serious, they became less worried about the ‘danger’ supposedly brought by Abuya. They derided Abuya upon seeing his predicament, as they considered his ailment as evidence that Abuya was not a godly person as had been claimed by his followers.

But as had happened during his ISA detention, Abuya’s struggle was not ill as Abuya was. In fact, it became stronger!

So at a time when his enemies became convinced that Abuya had no future, Abuya’s comrades believed even more that Abuya would be triumphant.

Tun Ghafar’s death was the second major post-ISA event which made his enemies increasingly skeptical of Abuya. This was because Abuya had once predicted that Tun Ghafar would rise to become Prime Minister even for one day, yet the prognostication never took place.

For Abuya’s followers, Tun Ghafar’s death before his accession to the Prime Ministership did not affect their conviction. Tun Ghafar’s ascendancy had been agreed to by many people, many of whom had wanted to manipulate Tun Ghafar for their ulterior motives. The whole of Malaysia was waiting for Tun Ghafar’s elevation at the time of his death. As evidence, upon his death, Tun Ghafar was honoured with a funeral as if a Prime Minister had just passed away. An observer thus commented, the day of Tun Ghafar’s death was also the day that proved the truth of Abuya’s words, that Tun Ghafar was qualified to become Prime Minister. So Tun Ghafar experienced becoming Prime Minister on the very day of his death.

Such was the Might of Allah, as really felt by Abuya’s followers. In addition, his congregation became more popular among the upper echelons of society at both the national and local state levels. In fact, even abroad, Abuya’s influence widened. Small wonder, believers of the Abuya’s truth became even more convinced in it. Whereas for those who lacked such beliefs in the first place, became even less convinced by Abuya’s ailment. It was with the Will of Allah that such a miraculous turn of events found its destiny.

After Tun Ghafar’s demise, Tun Mahathir Mohamad, former Prime Minister of Malaysia, stirred up Malaysia’s political scene. Democracy was challenged when Tun Mahathir undermined the present Prime Minister and ruling government. This was unprecedented in Malaysia.

In order to demonstrate that the government which succeeded his had failed, Tun Mahathir was willing to contest to become a delegate for the Kubang Pasu. UMNO division. What a humiliation that his fate would eventually be as low as that, and yet how honourable of him to do such for the sake of his race and country!

As a consequence, Pak Lah’s government became restless. Public sympathy for Tun Mahathir rose following his defeat in the divisional contest. Politics was seen as extremely filthy. Frustrated with such a filthy struggle, truth-lovers very much hope that Malaysia will not be ruled by politicians anymore. Democracy is approaching its final days.

During the same time, Abuya just remains in his bedroom, unable to move around due to his ailment. But within the bedroom area, he performs a task which even a large gathering of healthy people could not undertake. Abuya conducts a course on the Knowledge of the Ikhwan for his followers. Abuya dispenses ‘power’ to each one who comes to him. With such a ‘power’, one is able to obtain help from Allah in the fulfillment of any of his wishes. Abuya says, this ‘power’ should be utilized to bring about the second rise of Islam. Using it, by the will of Allah, we can get an Islamic state for Malaysia.

Miraculously, with this ‘power’, Abuya has swiftly reorganized his congregation. It has been able to really transform someone into a new person. Polygamous wives have changed from bearing ill-will in their hearts to mutually cooperating and perennially praying for one another.
Stubborn and iron-hearted leaders have been changed into becoming humble and extremely fearful of God. Hyperactive youths, whose behaviour had been dubious and worrying, have been transformed into truth-loving and convincing youths. Abuya’s ‘power’ classifies humans according to their sins and errors, and punishes and processes them until they emerge as new humans whom Abuya calls either ‘Ikhwan’ or ‘Asoib’.

The congregation is being programmed with this ‘power’ so that the male followers really control the movement, as had previously been entrusted to the female followers.
This ‘power’ can also become a capital to generate finances towards expanding Rufaqa’’s economic empire.
Abuya’s ‘power’ is the strength of Allah’s help to anyone in striving for Islam, with the pre-requisite that one prays with and for Abuya’s intercession (tawassul).
For those with strong convictions, the given ‘power’ is immense, and so is the generated product. The biggest accomplishment is the ability to extinguish one’s evil attributes (mazmumah). One’s heart is always with God. One is incapable of forgetting God even for a split second, anywhere.
Abuya ‘power’ the most miraculous thing of this time. For those unable to obtain it, they are at a loss.

For the West, Allah has given fascinating science and technology. For Muslims, Allah has bestowed a saintly miracle (karamah) in the name of an amazing ‘power’ of Abuya. The West is intellectually strong, Muslims are spiritually strong. Spiritual strength is actually more powerful than intellectual strength.

Abuya says, when there are 10 individuals whose heart or soul are strong enough with Allah, Allah will change Malaysia into an Islamic state.
This is not impossible. People’s hearts are unconvinced with politics. They no longer want a leader who rises via politics. The system will follow suit in changing for the better. Allah has destined that one will gain ascendancy in Malaysia without climbing the conventional political ladder.

Let us look at an electoral constituency on which the world is focusing its attention, viz. Kubang Pasu. It was here that Tun Mahathir Mohamad built his grassroots strength for 30 years.
But here also, Mahathir was humiliated when he was defeated by his own ex-apprentice. In Kubang Pasu, Abuya developed Malays into exerting control over Islamic education and the economy – an endeavour in which UMNO has failed. Abuya’s name and influence are augmenting here and in fact throughout the whole of Kedah. Who would have thought that Abuya, with his own distinctive way, would be in control of the situation when people are increasingly losing their trust in UMNO.

The political situation in Malaysia is worsening with internal party problems, racial disharmony, rising prices of goods and other unsovled problems. Not to mention accelerating social ills.
Being in the midst these crises, we have to be prepared to witness a gigantic spiritual explosion that will transform Malaysia’s political climate into something really new, by the will of Allah.
O Allah, I have hereby finished telling about a servant of Yours, because of whom people have known You, O God. There is only one such figure for every era, in the same manner that You have sent one Messenger for every 300 or 700 years. They came for the sole purpose of giving God to humankind. But Abuya is not a Messenger. He is a reformer (mujaddid) for the end of time. His solemn title is the Prince of Bani Tamim (Al Fata At Tamimi).

His is the most miraculous of your creations for his time. There is nothing more amazing than he – a creature whose capacity resembles that of an angel although he is merely a man.
He will surely triumph. Godly people are urgently needed by the world and its inhabitants. Humans are obliged to search for him and swear an oath of loyalty to him.
His lifetime story ought to be benefited for reference. His speech is a guideline. To be together with him is guidance, to oppose him is to invite despise.
He is present in Malaysia, the country that will start the process of the second rise of Islam. The schedule of Allah will surely take place. Many books have been written by the West on forthcoming events near the end of time. The West took such information from hadiths of the Messenger of Allah. A thousand and one kinds of obstacles have been attempted to thwart Allah’s Schedule, but how can it be possible to stop it? May the whole generation of humans on earth be salvaged by the advent of a Saviour unto them.

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