KUALA LUMPUR – DARUL ARQAM

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Assalamualaikum warahmatullahi wabarakatuh,

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

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

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

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

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

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

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

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

The honourable gentlemen,

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

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

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

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

Dear diligent gentlemen,

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

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

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

Our Muslim brothers,

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

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

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

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

With our apologies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ABUYA’S HOUSEHOLD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Younger Brother:
Hashim Mohamad with 4 wives and 5 children

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

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

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

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

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

THE GREAT TRIBULATIONS

The Messenger of Allah (PBUH) said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE INTERNATIONAL ERA 1987 – 1994

Not only is it uncommon for people from the countryside to travel abroad, but to even leave their villages behind in search for town life is also difficult for them. There are many Malaysians who have never been to Kuala Lumpur. The majority of applicants for international passports are also non-Malay non-Muslims. The costs are high. For the middle classes who form the majority of Malaysians, the best they can afford to go is to Mecca.

And if they are left with no choice but to leave the country, whether to live in exile or to perform some official task, they can normally only afford to remain in one designated place only. It is not easy to be able to travel anywhere in a foreign country. The costs are too high, beyond the means of an ordinary person.

Hence, it is exceptional and miraculous for Abuya, a poor person from Pilin, not highly educated, not bearing any official post, neither supported by any millionaire nor by loans, to have
successfully lived for seven consecutive years overseas with entourages from his congregation.

At that time, he traveled ¾ of the world and opened 20 branches of his congregation abroad. Throughout his sojourn, if Abuya traveled everywhere by aeroplane, ate at restaurants and stayed in hotels. He also moved around in a five-seater land vehicle, reaching almost every corner of the country currently visited. Even a millionaire or a billionaire could not afford to do as such!

While expanding his movement overseas, Abuya met with important people of the country, officials, students, ordinary citizens and businessmen. He understood the country’s physical geography, its climate and weather, language, culture, way of life, sources of income, racial and religious characters, their special traits and weaknesses, their medium of transport and their animal livestock. In short, Abuya understands very well the characters of a country he visits and its ethnic groups. Abuya scrutinizes the features of the world, observing its handicap and specialty. Abuya understands well the world’s strengths and weaknesses.

Unraveled to him are the secrets why the various peoples and nations have become as such, and the way out for Muslims to regain strength. Abuya also detected the secrets of the strengths and weaknesses of the developed countries, which Muslims have made their objects of emulation. Abuya was given the definite opportunity to learn directly about the history, geography, cultures and nations of a particular country. The following are some of the countries that Abuya has really studied and stayed in for a considerable period of time:

Turkey

Abuya has landed in and taken off from Ankara, Turkey, ten times. For each visit, Abuya spent three weeks there, meaning Abuya has stayed in Turkey for thirty weeks altogether. Each day is spent visiting and meeting with various layers of Turkish society. Abuya visits from the north to the south of Turkey, and explores the country from the west to the east. Abuya unravels Turkey’s history, visits people from all levels of society and finally Abuya ‘met’ with Prophet Abraham at the place in Urfa where he was put to flames by his people.

The truth is that Turkey is very much concealed by the West, lest its Muslims regain strength to rise again. It has been 700 years since the downfall of Turkey, but it had previously ruled 29 countries in the two continents of Europe and West Asia in the name of Islam. Its strength is clearly manifested in its mosques, historical buildings, tombs of the prominent figures and its religious scriptures.

The West fears the prospect of Muslims being enlightened to the truth about the secrets of their strength. So they hide the history of Turkey, but Abuya visits Turkey and reclaims it.
The truth is that, such glorious history started when Muslims displayed taqwa to Allah. Conversely, everything is destroyed whenever Muslims lose God. But the West says that Muslims must begin with the economy and development. They try their best, with deception and dirty tactics, to ridicule and mislead taqwa-building efforts. Fighters for the cause of truth are presented to the world as aggressive and evil characters. Kamal Atartuk, the destroyer of religion in the name of religion, is made a symbol of admiration. Today secularism overwhelms Turkey 100%, not few of its citizens becoming Christians.

Indonesia

Abuya has traveled around Indonesia, exploring whole corners of it, for 7 times on road. From Aceh to Maroke, from Jakarta to Lombok. Abuya maintained his family life in Indonesia as though it were his own country. Moreover, there are many of Abuya’s followers there. Abuya stayed there for several years, but not consecutively. Abuya does not usually stay in a place for more than ten days. He would renew his traveling in order to maintain the jama’ and qasar prayers. So he traveled continuously but frequently revisited places which he had targeted.
Abuya repeatedly visited Indonesia continuously until such a time when the neighbouring country was within his sphere of influence. So intense was Abuya’s struggle there that he managed to shift the direction of Muslims from Indonesia to Malaysia. This means that, while prior to Abuya’s Indonesia venture, Malaysian Muslims turned to Indonesia to refer matters regarding religion, but after that, Indonesians came to Malaysia to study religion.

At Padang, Abuya confronted a Wahhabi centre. The attack was quite horrible, but today Padang has accepted Abuya, submits to his teachings, many of its people coming to Abuya.
How many Indonesian generals have come to Abuya to seek solutions to their national problems? Gus Dur, before being elected as President, came to Abuya because, as he said, “Paranormals there have instructed me to seek prayers and blessings from a Malaysian Syeikh.”

Until today, Indonesia maintains contact with Abuya to ask this and that whenever a mishap befalls Indonesia. The tsunami in Aceh was the risky consequence from Jakarta’s war on the Free Aceh Movement (GAM). Abuya had reminded them beforehand about the risk if war was waged.

Jordan

Amman is the most important point in Abuya’s history of struggle. It was there Abuya started his exploration. In Amman, Abuya obtained powerful support internationally, to further his teachings and movement. Abuya’s ‘family’ in Jordan loves and admires him very much. If not because of Abuya’s love for Malaysia, he would have remained in Amman, where a large mansion has been prepared for him.

Abuya also befriended the Ashabul Kahfi, whose cave is situated there in Amman. Spiritual and material forces combined their strength in supporting Abuya, enabling Rufaqa’ to own a café and the Asia Mart grocery store in Amman. A school and studio exist on behalf of Abuya. Mawaddah is so active that its performance has been broadcast over television. I feel that no other Malaysian individual or group has done what Abuya has achieved in Amman. The Malaysian embassy joins in promoting Rufaqa’ cafeteria to guests. The Rufaqa’ centre in Jordan is Abuya’s preparation to celebrate Abuya’s rise at the international level. Today, with Allah’s grace, Allah has allowed Rufaqa’ to open branches in Damascus, Syria.

Thailand

Just like the Ethiopian non-Muslim government’s patronage of the Messenger of Allah (PBUH), Thais exhibit a similar support for Abuya. Meetings between Abuya and important Thai personalities, not merely once or twice, are no longer a secret. Since its existence in Thailand, Rufaqa’ has been able to move freely from the north to the south of Thailand. In formal meetings whether at the state or international level, Mawaddah and Rufaqa’ have become special guests in Bangkok. Like Indonesia, Thailand views Abuya as an asset that can be utilized to solve national problems.

The consequence of Abuya’s extensive stay in Thailand is not Abuya’s mastery of the Thai language, but rather the Thais’ growing ability to converse in Malay. Miraculously, Abuya’s books are referred to in Thailand. Abuya’s poems are broadcast over radio and television in the form of translated songs.

A familial environment surrounds Abuya’s presence in Chiengmai. Abuya’s years of wandering around Thailand have not been fruitless. In Phuket, Rufaqa’ is very popular. One of Abuya’s daughter-in-laws is from Phuket, where Abuya’s influence is significant.

In southern Thailand, Abuya accepts requests to contribute towards solving Muslim problems. Bangkok has honoured Abuya’s brand of a loving and caring Islam. The American embassy has congratulated Rufaqa’ for organizing a Love and Care programme in Phuket.

E. Australia

Regular visits by Abuya and his people to Australia are not futile. Traveling through the desert and grassland of Australia is not a waste for Rufaqa’. Abuya has entered Australian cities and villages, encountering local Muslims who have become partly non-Muslim.

Today Abuya’s congregation is strong in Australia. Abuya’s cafetaria in Perth is a place frequented by Malaysians visiting Australia. Sultan Mizan of Terengganu sends his child to learn the Quran from Rufaqa’ members in Australia.

The Islam that Abuya brings has captured the hearts of many native Australians. Mawaddah has performed at a Prime Ministerial function, delivering five nasyeed songs and snapping photographs with the Prime Minister and his wife. The Love and Care Islam brought by Abuya has proven to be attractive to non-Muslims.

F. Egypt

Abuya had an extensive stay in Egypt. He explored the whole of Egypt, reaching remote villages. He had breakfast at the poor village stalls, as if visiting the whole citizenry and making them happy. Throughout that period, Abuya went through 1001 experiences. Abuya sailed many times across the River Nile. He visited the tombs of Hasan Al Banna and the Muslim Brotherhood fighters. Abuya relaxed within sight of the pyramids. Camels and horses became Abuya’s favourite animals, as they are ridden by the Messenger of Allah (PBUH). The large mosques, which have produced great ulama, became Abuya’s place of contemplation.

Abuya did not study at the University of Al Azhar, but he became a de facto lecturer there. Not few Al Azhar graduates have become Abuya’s followers.
Egypt – the place where Islam closed its curtain of glory, and Hasan Al Banna’s movement, taught Abuya about Islamic resurgence, its perils and safe paths. Egypt’s unfortunate history lives together with Abuya’s ascendancy in Egypt. Many of the Egyptian ulama have become Abuya’s friends. They long for the return of Islam but are incapable of effecting anything. They hope that the Far East will come to save them. Today Rufaqa’ is rebuilding its base there.

Pakistan

Abuya is ambivalent towards Pakistan – alternating between a general liking and dislike for a country that uses as its motto ‘The Islamic Country, the best in the world’. Its goods are cheap but its surroundings are filthy. Unlike any other place in the world, Karachi city is full of animals, filth and dirt. Poverty is conspicuous. Wealth is noticeable in certain quarters only. Cheating and quarreling have become common culture. Abuya realizes that Pakistan has not intentionally become as such. Enemies of Islam have carefully conspired to paint a despicable picture of an Islamic country. It is like pondok schools which are an attraction to nobody.

Muslims are at ease visiting New York, London, German and France rather than Egypt, Pakistan, Turkey and Syria.

Unlike other Muslims, Abuya strives to fulfill his ambition in the company of Allah, the Messenger of Allah (PBUH) and Imam al-Mahdi. He is examining the vantage point from where to launch the reform of moribund nations, which have long been manipulated by the enemies of Islam. Allah the Most Powerful is engineering the downfall of the West. For the past 60 years, each time after the five daily prayers, Abuya has been praying for such an eventuality. In fact, such prayers have been said on the face of the earth since the last 200 years by Sayidi Syeikh Suhaimi. It has been passed down from one generation to another – praying that God gives triumph to Islam, and destroys the enemies of God. Such are the hopes presented to God five times a day by Abuya and his people.

Abuya’s overseas ventures are supported from the provisions of Allah to him. God has obliged the leader of the Ikhwan to understand the world, the rise and fall of the world’s powers. The lessons in leadership, given by God, are different from the way the world produces its leadership. Abuya directly enters the teaching classes of nations, languages and cultures of mankind. Abuya observes history repeating itself. Seven years is a time long enough to master knowledge on leadership at the international level. Abuya’s latent influence is sufficient to launch his emergence at the international level.

WHY TAKSUB ( FANATICAL DEVOTION TO A LEADER )

There exists a general worry about the taksub attitude among the followers of Abuya to him. It is said to bring negative implications. It is thus appropriate to explain the factors behind Abuya’s creating a bond between him and his followers, which some people have treated as dangerous. Does Abuya not know the dangers of taksub?

The truth is that, between Abuya and his followers there are intense feelings tying one with the other, and this is what Allah meant by the faithful holding to the rope of Allah. When every one holds to this rope, the rope will tie them together, until they form a strong network, a firm arrangement and an awesome building. The Messenger of Allah (PBUH) portrays the feelings of one faithful with another bonded like parts of a human body. When one part of the body is sick, the whole body is struck with sickness and stays awake at night so as not to let his team mates alone. The Companions of the Messenger of Allah (PBUH) realized this fact of life of the faithful in their attitude during war. It has been famously related how one future martyr had cried with pain asking for water. When water reached him, he gave it up to B upon hearing B groaning in pain. As B was about to drink, he heard C pleading for water, so B forsook it for C. This continued until all the companions in the rotation for water died.

Can Muslims today, whether at a level of a family, organization, village, city, district, county, ministry, department, nation or the world, create such a living environment as had been testified Islamic history?

The answer is ‘no’, because there is no longer Muslims who struggle towards that. Even Muslims, who apparently struggle for Islam, have in actual fact no intention of repeating the Messenger of Allah’s struggle, but they rather try to accommodate the struggle with modern times. The ulama have become modernized and feel embarrassed to say, “Come, let us imitate the community of the Messenger of Allah, let us imitate the congregation of the Messenger of Allah and let us copy the environment in the mosque of the Messenger of Allah.”

How come the ulama not know, that only the Messenger of Allah is able to tie the hearts of the people so close to him, such that arouses the anger of the enemies of Allah and His Messenger. In order to extinguish such extreme manifestations of devotion, taksub is prohibited. The culture of taksub is opposed by the enemies of Islam, not by Muslims. The enemies disdain Muslims, as being stupid, poor, sexually promiscuous and others. How can the ulama be ignorant of this? Are they not aware that the majority of Muslims today do whatever the enemies want them to do? Are they blind to the fact that Abuya is today attacked by the so-called religious establishment? Can they not understand that near the end of time, people are against religion in the name of religion, in the name of salaried ulama whose life is not for God? Religious activity is made as a source of provision, so religion is willingly warded off if it obstructs their seeking of provision.

I have the courage to say so because my observation indicates the existence of a group of ‘religious’ people who sell religion not for religion but for money, and so they are willing to go against the true religion, which can obstruct their nefarious activities. My arguments are as follows:
1. In religion, Muslims are commended to perform daily prayers at the early hour. If Zuhr commences at 1.21, so the azan (Muslim call for prayer) is at exactly 1.21. And at 1.21, Muslims should be ready so that right after the azan ends, prayers begin. But today, many Muslims pray Zuhr at 3 pm, Asr at 6 pm and so on. In fact, many other Muslims do not even pray. If we travel from Johore to Perlis, it is so difficult to find a group of Muslims seriously ready to pray at the exact time of prayers, performing congregational prayers in a close and straight row. Only among Abuya’s congregation can we see prayer halls being filled with well disciplined people seriously waiting for Allah’s call in full preparation. But Abuya’s opponents, who claim to be fighters of Islam, oppose even Abuya’s congregation. The fact that the majority of Muslims neglect prayers has never been a topic of interest to them in their talks.

2. To be religious is to love Allah and His Messenger more than anything or anyone else. The ulama and religious teachers all know the stipulations in the Quran and Hadith that, whoever loves others more than he loves Allah and His Messenger, awaits destruction. Today, in Malaysia, if we compare all the religious figures, who is the most distinctive in seriously making God known, inculcating the feelings of love and fear of Allah and His Messenger in himself and his followers, expressing Allah as the supreme love, striving for God as his main agenda? Even his way of life is programmed according to the daily schedule fixed by Allah and His Messenger. Who? From my observation, Abuya has succeeded in connecting the hearts of the people to Allah and His Messenger, to love, fear and attempt to live on this path. Other figures can talk about Allah and His Messenger, but cannot realize the love and fear. Yet Abuya is the greatest enemy of some who claim to be religious fighters.

3. Allah and His Messenger have stressed a lot regarding the importance of the Hereafter compared to the world. The Hereafter and death come first; the world and life come second. A Muslim must make the agenda of the Hereafter and death as priority. The world and life in it are not major goals, even if there are programmes to further them; they can just be appended to the primary agenda of the Hereafter, not the other way round. For example, the prayer programme comes prior to the worldly programme. Meetings take place after Zuhr. Rubber tappers go to plantations after Fajr prayers. Economic projects are executed after praying.
Where among Islamic workers make this a big issue, as demanded by Allah and His Messenger?

Only Abuya inculcates in his congregation this Hereafter-emphasizing culture. The talk of an economy based on the capital of God, all-out sacrifices, the feelings of brotherhood and togetherness in cooperatively to develop the religion in the hope of fulfilling the ISO of the Hereafter, we only hear in Abuya’s struggle. To other people, why bother with such matters? In this situation, Abuya is accused of inventing new teachings in the religion. Without investigation, Abuya’s books are banned. The religious establishment does all this. But their own religious lives are chaotic. Their family is religiously upside down. They can lecture eloquently on the Quran and Hadith, but their actions do not correspond to their speeches. Yet they boldly find fault with the religious practice of others! They are actually opponents of religion in the name of religion. Simply because they have some religious knowledge; although they do not practice it, they willingly accuse as deviant others who truly revive God’s religion.

4. Today, who truly educates their children on Allah and His Messenger? Who struggles to give God to our youth? Their lives are devastated, but whoever is serious enough in saving them with religion? The most conspicuous endeavour is found among Abuya’s congregation. Abuya’s youth are different from the other youth. Today the country has adopted Abuya’s youth as assets. But the antagonists ignore all these, as though such tangible outcome of Abuya’s struggle does not exist. They continue their attacks with irrelevant allegations, focusing on the danger of taksub. In actual fact, when the youth can love their leader and be loyal to Allah, His Messenger and their leader, then only will they be secure from the traps of the devil and evil desires.

Without such taksub, with what can we tie these youth from falling into the valley of the devil and evil desires? Why do these antagonists not fight taksub to other objects idolized by today’s youth?

5. Abuya’s disciples are actually utterly convinced in the veracity of Abuya that love and maintain allegiance to Abuya, even in receiving Abuya’s punishment. They fear being separated from Abuya and being ditched from Abuya’s congregation, because it is impossible to obtain God, as Abuya has given, in other organizations or from some other leader. A thousand and one other goodness can be obtained from Abuya and his struggle. Faith and Islam of such nature can be found in no other place. In fact we fear for those people who leave the congregation and break their relationship with Abuya. They have lost the connection to God, so they become opponents of truth, losing faith and Islam, and together they conspire with the anti-religious group. They then become the opponent of religion in the name of religion.

The worries generated by the taksub of Abuya’s followers towards him have become mere speculation. Yet the countless material benefits are all to be seen. People continue to speculate and worry – what is this? What kind of truth is this group using?

The establishment of economic and educational projects, one after another, by Abuya, via the hands of his followers, derives from the intense feelings of love, loyalty and fear. The wives can be loyal and the children can be obedient due to the cooperation in instilling love and loyalty towards the leader, tied to the rope of Allah and His Messenger.

Unity, cooperation, mutual assistance and love and care with one another in matters of life and struggle that exist in Abuya’s congregation are the fruits born from Abuya’s success in moulding the hearts of his people to love, fear and be loyal to Allah, His Messenger and the leaders.

Where is there such a leader who can do this? Which organization, other than Rufaqa’, has lifted the dignity of the Malays in all aspects? What are other organizations doing now, as compared with Rufaqa’, which is busy in building up Malay economic strength in reality?

All these are because Abuya takes off from an accurate platform in his struggle to construct a strong nation. Muslims must have taqwa for Allah to lift them to be a strong nation. The taqwa then must be tied by a congregation, not individually and not individualistically. The congregation must then make the rope of Allah as its foundation, not any other ideology, political party or economic project.

Abuya is now reaping its harvest. Certain jealous quarters have deemed Abuya as dangerous because of the taksub of Abuya’s people towards him. It makes no sense at all.

10 YEARS UNDER ISA

In July 1994, Abuya told Datuk Norian Mai, the then Deputy Inspector General of Police, “If you persist in the effort to destroy this Islamic organization (Arqam), we will not resist, but Mahathir (the Prime Minister) and Anwar (the Deputy Prime Minister) will fall.”
“Alright,“ said Norian Mai, “The government has decided, we will use the ISA against you and if you don’t fight back, our task will be simple.”

Since then, August 1994 until October 2004, Abuya was bound by the ISA while Arqam disappeared.

The day of Abuya’s arrest was also Abuya’s holiday following the end of Abuya’s 7-year overseas sojourn. In the past, Abuya was precluded from returning by the rumours of his possible arrest by the government. After 7 years of striving to build up the congregation in several countries in the world, Abuya seemingly ‘forced’ the government to bring him back to Malaysia.

After 7 years of exile abroad, Abuya’s struggle should have perished, but instead it became st
ronger, compelling the government to extradite Abuya home. There was a global uproar on the day Abuya was arrested. The Cable News Network (CNN) was the only news agency present at the scene of the apprehension in northern Thailand. Abuya was taken away from his congregation to be placed in the same household with Interior Ministry officials, the police and the Special Branch (SB) who were staff of the ISA.

Actually Abuya was happy to be able to return to and live with Malaysia. For the past 7 years, he had been living within the international community. What harm is there in getting to stay with figures important to national security? Without such an avenue, how would it be possible to face directly this exclusive group? Sitting down and discussing with them, something very beneficial might arise. Even whilst living amongst different ethnic, cultural and linguistic communities groups, a lot was gained in furthering the cause of the struggle, what more if he stayed within the same racial and religious citizenry.

Yes, the ISA was in actual fact a session to discuss security affairs. One side fought for security and truth, the other side had been struggling for the same things. Masya Allah, how amazing that the encounter proved very meaningful. Would you believe that, inside the air-conditioned interrogation room, a mutual understanding was arrived at between the capturer and the detainee. When truth had been discovered, the Might of Allah unites opposing sides.

Believe it or not, at the end of the 10-year ISA saga, on the day he was released, Abuya declared, “I will give cooperation to the government of Islam Hadhari,” while the ISA said, “Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”

The 10 years were a process to unite two causes. The 10 years also processed the downfall of both Mahathir and Anwar to realize Malaysia as an Islam Hadhari state.

When Abuya pioneered the development of the Rufaqa’ township in Bandar Country Homes, on 30th October 1999, during the opening of the Ikhwan supermarket, the police and Special Branch from Rawang asked Abuya, “Why do you open a shop?”

“Sir, my family is large – many children, sons-in-law, daughters-in-law, and grandchildren. If we don’t have our own grocery store, we may not be able to get food and milk. Moreover I’m a Muslim, God has commanded me to live on my own efforts,” answered Abuya.
“From where do you get money?” queried the SB officer.
“From God,” answered Abuya. This surprised the SB officer. Not long after that, Abuya opened a clinic.
The SB questioned again, “Why do you open a clinic?”
“I have to make sure all my family members live the Islamic way. I am responsible, for my big family, to see that they are not involved in medical treatment which does not conform to Islamic laws, particularly in maternity matters,” replied Abuya.

Such was how Abuya developed one project after another, whilst making both Muslim and non-Muslim SB officers understand its purpose. When the Rufaqa’ township was completed, equipped with a cinema, Abuya told his SB friends that he had accomplished the government’s wish for the Malays to develop their economies. The SB officers agreed. When envious parties demanded the closure of the Rufaqa’ township and Abuya be banished from Rawang to Labuan, the SB remarked, “Don’t close down the Malay economic projects. Let me keep tabs on them and protect them from negative elements.” Among the SB officers were non-Muslims such as Mr. Asyok

IN LABUAN

Banishment to Labuan in 2002 was Malaysian government’s final plan to end Abuya’s struggle, having been preceded by various other plans and multiple bans. Every time banned, all will think, “Arqam is finished.” But after each moment, Arqam persists and survives.

An SB officer once told me and Abuya, “We have been following your affairs since Arqam was founded. When the crisis between you and Akbar Anang erupted in 1978, we found out that you managed to control the situation. When you were involved in the crisis with Mokhtar Yaakub in 1986, you won again. Very surprising and illogical. Many asked, what was your real strength? You defeated Akbar Anang probably because Akbar Anang only had worldly qualifications without any religious qualification. But Mokhtar, who had both strengths: a degree and religious clout, also lost against you. Amazing indeed.”

The SB officer continued, “This time round, against Mahathir, you’ll be finished.” How convinced the officer was of his thinking.

When Abuya’s case approached no ending after 8 years, an SB officer remarked, “We thought facing Arqam was easy. It was actually most difficult. It exists, yet it does not. It does not exist, yet it does.”

On the day Abuya was freed from the ISA, after 10 years of discussing, exchanging viewpoints, and searching for the truth, and the police had become convinced that Abuya no longer posed a threat to the government, but was indeed an asset, an SB officer said, ““Like an eel returning to its home in the deepest waters, welcome home, and solve the numerous national problems that had arisen throughout your absence.”

I remember the story of a great saint, Yazid Bustami in Baghdad. For the 7 years he was expelled from his country, Iraq suffered from various mishaps. One then gave his view, “Recall Yazid to Baghdad.” True, masya Allah, Iraq was restored to peace once Yazid returned. I had always thought, who would invite Abuya back to Malaysia? Astonishingly, Abuya was invited by the Ministry of Interior Affairs, headed by the Prime Minister, Abdullah Badawi.”

So Abuya gained liberation after waiting for 10 years. The police said, “It has not been easy to release Ustaz (Abuya). We had to investigate deeply externally and internally. We have to admit that Ustaz’s enemies are still strong. They believe that Ustaz will revive the banned teachings, and they do not recommend that Ustaz be freed. So Ustaz, if this assumption is true, Ustaz may be re-arrested.”

Actually the comments by Abuya’s enemies are true. Even before his release, Rufaqa’ had emerged as Arqam’s successor. Imagine if Abuya is freed. But observers had wanted to see how Allah and His Messenger, via Abuya, manoeuvres past the obstacles. It is said ‘Allah and His Messenger’ here because many Muslims had become convinced that Abuya’s strength is ‘Allah and His Messenger’.

If not due to Allah’s Might, how could Abuya and his struggle have reached such an extent. A lot of evidence has been provided by Allah to make thinking people say, “Abuya is the truth from Allah. This is a God-ordained repeat of the history of the first Islamic struggle by the Messenger of Allah and his Companions.”

Once we arrived in Labuan, we were given briefings which were deemed capable of transforming Abuya into an ordinary citizen in Malaysia. “You will soon be sent back in a purified condition and be accepted as a good Malaysian citizen,” was the conclusion of the briefing by Mr. Saravanan, Labuan’s Chief Inspector.

True, 2 years later, Abuya was allowed to return. But by then, Rufaqa’ had emerged as an Islamic company with international stature. People came in droves from within and outside Malaysia to Labuan to accept Abuya’s leadership. Economic projects mushroomed in Australia, Indonesia, Jordan and other countries.

Once again the human intellect misjudged Abuya’s fate, for this struggle is planned not by reasoning but rather by the soul. This verifies the words of Syeikh Mohsin Al Labban of Australia. He first came to Abuya when Abuya was under detention in Rawang, after receiving a ‘message’ from the Messenger of Allah. Upon hearing that Abuya was transferred to Labuan, he vowed from Australia, “Wallahi. This is Allah’s final test for you. You will win after this.”

Syeikh Mohsin is Australia’s number one ulama. When Abuya was in Labuan, he came again to pay another visit. His vows were realized, denying all other reasoning that had hitherto been made. In Labuan, the British ended its colonization of Malaya and God also chose Labuan for Abuya to close down his ISA episode. It was for him end the crisis in government after the downfall of Mahathir and Anwar from the reins of power. The SB officer heralded Abuya’s return by clearly proclaiming, “Putrajaya will be Abuya’s.”

Here let me disclose an episode during our detention in Labuan. The SB thought that Abuya would be defeated, but in actual fact Abuya scored a big victory there. According to their reasoning, the plan drawn up would logically destroy Abuya. But how did the plan fail?

It started when a well-known political figure in Labuan arrogantly derided Abuya in front of the state Inspector General of Police during a reception at his office. He sat snobbishly, pointing his backside and shoes towards Abuya. His words would add injury to the insulting behaviour.

From here, the SB began to sympathize with Abuya. Allah the Almighty had transformed the SB’s doubt of Abuya into sympathy. So every Monday when we reported to the police station, the SB officers would amicably welcome us. They chatted with us, asked about our problems and gave guidelines. Abuya took the opportunity to introduce God to them.

Abuya never took revenge on the aforesaid political figure, but instead directed all Rufaqa’ members, especially Abuya’s family, to rent rooms at the hotel owned by the Labuan politician. Having been short of clients for some time, the hotel became merry by arrival of large scale contingents of Abuya’s family, followers and guests throughout Abuya 2-year stay in Labuan.

The SB was astounded by Abuya’s willingness to repay one’s hatred and enmity towards him with kindness. Yet again Abuya’s etiquette managed to soothe the hearts of those who would be instrumental in determining Abuya’s fate in Labuan.

Finally SB officers became Abuya’s friends. Abuya solved their numerous problems. To the SB, Abuya was clearly a good rather than a bad person. Abuya was not an enemy, but a helpful friend. Abuya was not dangerous, but very beneficial.

As a result, the SB was no longer suspicious of Abuya. They wrote good reports about Abuya throughout the 2 years in Labuan. Abuya was allowed to conduct company activities, up to the international level.

Fearing for his eclipse of influence, there were attempts by the political figure above and his henchmen to damage and slander Abuya, but Allah obstructed such attempts by using the hands of SB officers who had understood that Abuya was none other than the victim of politicians’ greed.

When Abuya was slandered as seeking influence, the SB answered, “How can person who could not speak seek influence?”
When Abuya was defamed as spreading deviant teachings, the SB replied, “Abuya is a good person.”
When Abuya was libeled as harbouring political ambitions, the SB retorted, “That is a business motivation do that his people succeed.”
When Abuya was maligned as conspiring a secret agenda, the SB answered, “No. There is no danger and he is not a threat. All the accusations originate from those who envy him.”

Masya Allah, Allah’s Might had transformed the hearts of the SB towards Abuya. Such was Abuya’s strength.

In Abuya’s case, he had to face with the official ulama. The SB witnessed 2 sides opposing each other about religion. But clearly, one side practiced the religion, the other side just talked about it. Although knowledge-wise they did not know who was true and who was false, but their hearts were more convinced in Abuya’s religion.

It would be wise for me here to present part of the dialogue between Abuya and the religious authorities that took place in front of the SB from Kuala Lumpur, Labuan and Sabah in the final monthly session prior to Abuya’s release from the ISA. At times, the dialogue became tense; let me present just one example.
The official ulama: We demand that Ashaari take off his turban before being released.
Abuya: I disagree. If I have to take off my turban, it matters not that I am not freed. I wear this turban without any harmful intent. It is not even enjoyable. At a time when even the ulama refuse to put on the turban, I only wish to defend a sign of Allah and a practice of the Messenger of Allah (PBUH). If I have to take it off, who else is going to aggrandize the rights of Allah and His Messenger on this earth?
(The official ulama who attended the session did not wear any form of headgear).

Alhamdulillah, the Interior Ministry through its representative still freed Abuya not long after that, without forcing Abuya to take off his turban.

Such was how Allah fought those who engaged in war against Him, thus Allah’s man emerged victorious. Abuya finally triumphed in Labuan. The triumph here means the capacity of advancing Islam to the international level and of convincing the SB that he was innocent.
Henceforth Abuya was released from the ISA with his acquiring many friends from among the police and the SB. All plans prepared to obstruct Abuya proved futile as early on Abuya had ‘conquered’ their hearts. When hearts had been conquered, Acts and legislation were of no consequence. How Wise of Allah, coaxing people to love Him, and with love, people would follow His Commandments without any order or compulsion. People would be more than willing to leave behind their past objects of affection.

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