Oligarchi (12)

"Tell me about the Oligarchs in Singapore!" asked Limbuk. Cangik replied, "Singapore is often regarded as an economic success story, known for its efficient governance, high per capita income, and strict rule of law. However, beneath its image as a highly functional state, critics argue that it operates as a form of oligarchy, where political and economic power is concentrated in the hands of a small elite. Unlike traditional oligarchies dominated solely by business magnates or hereditary elites, Singapore’s oligarchy is a hybrid of political technocracy and corporate influence, deeply intertwined with the ruling People's Action Party (PAP).

In his work, The Political Economy of Singapore's Industrialization: National State and International Capital (1989, Cambridge University Press), Garry Rodan examines how Singapore's state-led industrialisation has resulted in a political economy characterised by significant state control over economic activities, leading to a concentration of power among political elites.

Rodan argues that the Singaporean state's active role in directing industrial policy has been central to its economic development. By positioning itself as a key player in the industrialization process, the state has not only facilitated economic growth but also ensured that political power remains concentrated among a select group of elites. This approach has allowed the state to maintain tight control over economic activities, effectively intertwining political authority with economic management.

The state's involvement in the economy has been multifaceted, including the establishment of state-owned enterprises and the strategic attraction of foreign investment under terms favorable to national interests. This deliberate strategy has reinforced the political dominance of the ruling elites as they oversee and benefit from the nation's economic progress. Consequently, Singapore's political economy is characterized by a symbiotic relationship between state-led industrialization and the consolidation of elite power.

Since its independence in 1965, Singapore has been governed by the PAP, which was co-founded by Lee Kuan Yew, the country’s first Prime Minister. The party has maintained nearly unchallenged rule for decades, shaping the country’s political system in a way that limits opposition and centralizes power within a small political elite. The Lee family remains at the core of Singapore’s political structure, with Lee Kuan Yew’s son, Lee Hsien Loong, serving as Prime Minister since 2004. While Singapore technically holds elections, the political landscape is heavily skewed in favor of the PAP through gerrymandering, defamation lawsuits against opposition figures, and strict media regulations.

One of the strongest signs of political oligarchy in Singapore is how key leadership positions remain within a close-knit circle of elites. Government ministers are often drawn from a small pool of top civil servants, military generals, and scholars groomed through government-funded education programs, ensuring that political leadership remains within an exclusive network. The high ministerial salaries—among the highest in the world—are justified as a way to prevent corruption, but they also reinforce a closed system where only the wealthy and highly educated can enter politics.

In Transparency and Authoritarian Rule in Southeast Asia: Singapore and Malaysia (2004, Routledge), Garry Rodan examines how Singapore's leadership employs selective transparency to maintain elite control. He argues that, in response to external pressures for transparency following the 1997-98 Asian economic crisis, Singapore implemented reforms in corporate governance and financial regulations to attract international capital without compromising its authoritarian governance. This approach differentiates between economic transparency, which is enhanced to facilitate investment, and political transparency, which remains limited to prevent challenges to the ruling elite.

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This selective transparency creates a paradox where Singapore's transparent economic policies coexist with restrictive political practices. While the government ensures clear and consistent corporate disclosures to maintain economic competitiveness, it simultaneously restricts media freedom and civil society activities to suppress political dissent. This dual strategy allows Singapore to benefit from the economic advantages of transparency while preserving the political status quo.

Singapore’s economy is characterized by a unique blend of state capitalism and private enterprise, where the government directly controls key industries through sovereign wealth funds like Temasek Holdings and GIC (Government of Singapore Investment Corporation). Many of the country’s most powerful companies, including Singapore Airlines, DBS Bank, and Singtel, are either state-owned or have strong government ties, ensuring that economic power remains centralized.

A major feature of Singapore’s oligarchy is how political elites often transition into corporate leadership roles and vice versa. For example, Temasek Holdings has been led by Ho Ching, the wife of Prime Minister Lee Hsien Loong, further reinforcing the tight connection between political and economic power. Additionally, many high-ranking government officials and military officers later take on executive roles in government-linked corporations (GLCs), ensuring that the same elite group controls both state policy and major industries. This system has been described as a "revolving door" between politics and business, where power remains within a small elite network.

Despite this concentration of power, Singapore differs from more traditional oligarchies because it maintains a high level of efficiency, economic stability, and low corruption. The government uses its control over the economy to promote rapid development, provide high-quality public services, and ensure that the elite’s dominance appears meritocratic rather than purely hereditary. This has allowed Singapore to avoid the levels of inequality and political instability seen in more exploitative oligarchic systems.

In The Politics of Accountability in Southeast Asia: The Dominance of Moral Ideologies (2014, Oxford University Press), Garry Rodan and Caroline Hughes examine how moral ideologies are utilized to maintain elite dominance in Southeast Asian countries, including Singapore.

The authors argue that, in Singapore, the ruling elite employs moral ideologies to define and enforce acceptable behavior among public officials and citizens. This approach emphasizes ethical conduct and societal values, positioning the government as the guardian of morality. By framing accountability in moral terms, the elite can address demands for good governance without implementing liberal democratic reforms that might challenge their authority. This strategy allows the maintenance of existing power structures while projecting an image of integrity and responsibility.

Rodan and Hughes highlight that this moral framing is bolstered by influential organizations, such as religious bodies and media outlets, which reinforce the state's moral narratives. In Singapore, the alignment between the state and these organizations strengthens the moral discourse, further entrenching elite dominance by limiting the scope of accountability to ethical behavior rather than systemic political change.

This utilization of moral ideologies effectively deflects pressures for democratic reforms by channeling public expectations into areas that do not threaten the existing power hierarchy. Consequently, while promoting a facade of accountability, the elite preserves its dominance by avoiding substantial political liberalization.

In "The Hidden Globe: How Wealth Hacks the World (Riverhead Books, 2024), Atossa Araxia Abrahamian examines how special economic zones (SEZs) and territorial ambiguities, such as those in Singapore, enable wealth to reshape economic and political landscapes, thereby facilitating elite control.

Abrahamian discusses the role of free ports—special zones within a country where goods can be stored without incurring customs duties. In Singapore, the development of such free ports has attracted significant wealth by offering tax advantages and confidentiality to art collectors and investors. This system allows the affluent to store valuable assets like art, gems, and jewelry without the scrutiny typical in other jurisdictions, effectively creating enclaves of economic activity that operate under different legal and tax regulations.

These zones exemplify how the wealthy can leverage territorial ambiguities to their advantage, establishing areas that operate under tailored laws and regulations. This strategic use of legal exceptions enables elites to maintain and grow their wealth with minimal oversight, thereby reinforcing their economic and political influence. Abrahamian's analysis highlights the complexities of global capitalism, where such zones contribute to a parallel world that often operates beyond the reach of traditional state governance.

Through these mechanisms, SEZs and territorial ambiguities in places like Singapore facilitate elite control by providing environments where wealth can be accumulated and managed with reduced regulatory interference. This contributes to a restructuring of economic and political landscapes, often in ways that favor the interests of the affluent over broader societal considerations.

One of the defining traits of oligarchic rule in Singapore is its tight control over media and civil society, ensuring that opposition voices struggle to gain traction. Most mainstream media outlets, including The Straits Times, Channel NewsAsia, and Mediacorp, are directly or indirectly linked to the government, leading to self-censorship and a lack of critical reporting on the ruling elite. Laws such as the Protection from Online Falsehoods and Manipulation Act (POFMA) allow the government to take legal action against individuals or media organizations that challenge the official narrative.

Additionally, political dissent is restricted through defamation lawsuits and strict assembly laws. Opposition politicians, such as Chee Soon Juan and JB Jeyaretnam, have been sued for defamation by government leaders, resulting in financial ruin and disqualification from running for office. This legal strategy ensures that political competition remains weak and that elite dominance continues unchallenged.

While Singapore’s system shares characteristics with oligarchies elsewhere, it differs in key ways. Unlike Russia’s resource-based oligarchy or Thailand’s military-royalist oligarchy, Singapore’s ruling elite legitimizes its dominance through economic success, strong governance, and low corruption. The government has maintained public trust by delivering high living standards, world-class infrastructure, and efficient public services, making resistance to its oligarchic structure rare compared to other nations where wealth concentration leads to widespread dissatisfaction.

At the same time, this stability comes at the cost of political competition, media freedom, and social mobility for those outside elite circles. While Singapore presents itself as a meritocracy, the reality is that access to power is largely restricted to those from elite educational backgrounds, government service, or corporate leadership, reinforcing a system where governance remains in the hands of a small group.

Death of a Perm Sec by Wong Souk Yee (2016, Epigram Books) is a political thriller that delves into the power dynamics of Singapore’s ruling elite. The story follows the suspicious death of Chow Sze Teck, a former permanent secretary accused of corruption. His apparent suicide by overdose raises doubts, leading to an investigation that unravels deeper secrets about political control, systemic corruption, and the opaque nature of governance in Singapore.

The story revolves around the death of Chow Sze Teck, the permanent secretary of the housing ministry in 1980s Singapore, who is accused of accepting millions in bribes over his career. His death initially appears to be a suicide caused by a mixture of alcohol, morphine, and Valium. However, as a Criminal Investigation Department (CID) inspector delves deeper, the family uncovers potentially more sinister circumstances that may implicate high-ranking government officials. The novel explores the dark heart of power politics, from Singapore's tumultuous post-independence days to the socio-political landscape of the 1980s.

The novel critiques the oligarchic structure of Singapore’s political system, where a small group of elites hold immense influence over the country. Through Chow’s character and the unfolding mystery, the book explores themes of political suppression, the lack of transparency in government dealings, and the consequences of absolute power. Wong Souk Yee, a former political detainee herself, uses fiction to highlight how Singapore’s tightly controlled political environment stifles dissent and rewards loyalty within the ruling elite.

By portraying the fate of a high-ranking civil servant entangled in corruption and secrecy, Death of a Perm Sec offers a rare, critical perspective on Singapore’s oligarchy, shedding light on how power is maintained and challenges are suppressed.

Singapore’s oligarchy is unique because it operates under the guise of technocratic efficiency rather than outright elite exploitation. The PAP and the Lee family have ensured that power remains concentrated within a small ruling class while using economic growth and strong governance to maintain legitimacy. This differs from traditional oligarchies, where power is often maintained through corruption, crony capitalism, or military force.

While resistance to oligarchy in Singapore is limited due to the government’s control over politics, media, and civil society, future challenges may arise as the younger generation demands greater political freedoms and accountability. Whether Singapore will evolve into a more open political system or maintain its elite-dominated structure remains an open question," Cangik ended the discussion.

[Section 11]

[Section 1]

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The Consequences of Mocking the Prophet (ﷺ): A Quranic Perspective

Limbuk went on with the discussion, "Throughout history, every prophet of Allah has faced opposition from those who rejected their message. Prophet Muhammad (ﷺ) was no exception. He (ﷺ) endured mockery, insults, and even physical harm from his people, yet he (ﷺ) remained steadfast in his mission of guiding humanity to the truth. The Quran, however, makes it clear that ridiculing a messenger of Allah is not an act without consequence—it is a serious transgression that leads to both worldly and eternal repercussions.

The Quran recounts the fate of past nations who mocked their prophets. In Surah Al-An’am (6:10), Allah states,

وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّنْ قَبْلِكَ فَحَاقَ بِالَّذِيْنَ سَخِرُوْا مِنْهُمْ مَّا كَانُوْا بِهٖ يَسْتَهْزِءُوْنَ ࣖ

'And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule.'

This verse serves as a warning that those who dismiss divine guidance with arrogance will eventually face the very consequences they scoffed at. The destruction of previous nations such as the people of Noah, Hud, and Salih, stands as a testimony to the seriousness of belittling Allah’s messengers.

Similarly, in Surah Al-Hijr (15:95-96), Allah reassures the Prophet (ﷺ),

اِنَّا كَفَيْنٰكَ الْمُسْتَهْزِءِيْنَۙ الَّذِيْنَ يَجْعَلُوْنَ مَعَ اللّٰهِ اِلٰهًا اٰخَرَۚ فَسَوْفَ يَعْلَمُوْنَ وَلَقَدْ نَعْلَمُ اَنَّكَ يَضِيْقُ صَدْرُكَ بِمَا يَقُوْلُوْنَۙ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السّٰجِدِيْنَۙ

'Indeed, We are sufficient for you against the mockers Who make [equal] with Allāh another deity. But they are going to know. And We already know that your breast is constrained by what they say. So exalt [Allāh] with praise of your Lord and be of those who prostrate [to Him].'

This divine assurance emphasizes that Allah Himself will deal with those who ridicule the Prophet (ﷺ) and that their rejection of the truth will not go unanswered.

Mocking Prophet Muhammad (ﷺ) is not a trivial act; rather, it is often a symptom of deeper disbelief. The Quran highlights the actions of the hypocrites who ridiculed the Prophet (ﷺ) and his companions. In Surah At-Taubah (9:64-66), Allah exposes their hypocrisy, stating,

يَحْذَرُ الْمُنٰفِقُوْنَ اَنْ تُنَزَّلَ عَلَيْهِمْ سُوْرَةٌ تُنَبِّئُهُمْ بِمَا فِيْ قُلُوْبِهِمْۗ قُلِ اسْتَهْزِءُوْاۚ اِنَّ اللّٰهَ مُخْرِجٌ مَّا تَحْذَرُوْنَ وَلَىِٕنْ سَاَلْتَهُمْ لَيَقُوْلُنَّ اِنَّمَا كُنَّا نَخُوْضُ وَنَلْعَبُۗ قُلْ اَبِاللّٰهِ وَاٰيٰتِهٖ وَرَسُوْلِهٖ كُنْتُمْ تَسْتَهْزِءُوْنَ لَا تَعْتَذِرُوْا قَدْ كَفَرْتُمْ بَعْدَ اِيْمَانِكُمْ ۗ اِنْ نَّعْفُ عَنْ طَاۤىِٕفَةٍ مِّنْكُمْ نُعَذِّبْ طَاۤىِٕفَةً ۢ بِاَنَّهُمْ كَانُوْا مُجْرِمِيْنَ ࣖ

'The hypocrites are apprehensive lest a sūrah be revealed about them, informing them of [i.e., exposing the truth about] what is in their hearts. Say, 'Mock [as you wish]; indeed, Allāh will expose that which you fear.' And if you ask them, they will surely say, "We were only conversing and playing.' Say, 'Is it Allāh and His verses and His Messenger that you were mocking?' Make no excuse; you have disbelieved [i.e., rejected faith] after your belief. If We pardon one faction of you, We will punish another faction because they were criminals.'

This reveals that such mockery is not only an insult to the Prophet (ﷺ) but also an act that can lead a person out of faith altogether.

Furthermore, Surah Al-Ahzab (33:57) warns of severe consequences for those who harm or disrespect the Prophet (ﷺ),

اِنَّ الَّذِيْنَ يُؤْذُوْنَ اللّٰهَ وَرَسُوْلَهٗ لَعَنَهُمُ اللّٰهُ فِى الدُّنْيَا وَالْاٰخِرَةِ وَاَعَدَّ لَهُمْ عَذَابًا مُّهِيْنًا

'Indeed, those who abuse Allāh and His Messenger - Allāh has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.'

The severity of this verse underscores the gravity of insulting the Prophet (ﷺ), as it results in both divine curse and disgrace in this life and the next.

Despite facing intense ridicule and opposition, the Prophet (ﷺ) never responded with hatred or vengeance. His patience and mercy toward those who insulted him are legendary. When the people of Ta’if pelted him (ﷺ) with stones, he (ﷺ) did not ask for their destruction; rather, he (ﷺ) prayed for their guidance. In one famous incident, when a man continuously insulted him (ﷺ), the Prophet (ﷺ) simply responded with kindness, leading the man to eventually embrace Islam. These examples highlight that Islam does not promote retaliation through violence or hatred but rather calls for responding with wisdom, dignity, and steadfastness.

This prophetic approach teaches believers a valuable lesson: When faced with mockery and opposition, one should remain composed and trust in Allah’s justice. It is through patience and good character that Islam has spread and won the hearts of millions, not through anger or revenge.

Throughout human history, arrogance and rejection of guidance have only led to downfall, while humility and sincerity have led to salvation. Instead of ridiculing faith, people are encouraged to seek understanding and engage in respectful discourse.

Islam calls for thoughtful reflection rather than blind rejection. The Prophet Muhammad (pbuh) himself embodied patience and mercy, even toward those who insulted him. When he was mocked in Makkah, he did not retaliate with hatred; instead, he prayed for his oppressors to be guided. His character remains a beacon for how believers should respond—with wisdom, patience, and dignity.

In an age where misinformation and prejudice about Islam are widespread, it is more important than ever to approach the religion and its messenger with an open heart. Instead of relying on stereotypes or hearsay, those who are unfamiliar with Islam should take the time to understand the teachings of the Prophet (ﷺ) from authentic sources. Many who initially opposed Islam later became some of its strongest supporters once they saw the truth and justice of its message.

Those who mock and insult the Prophet (ﷺ) often do so out of ignorance or arrogance. While the Prophet (ﷺ) himself was forgiving and merciful, the Quran warns that persistent mockery and hostility toward Allah’s messengers bring severe consequences. These consequences may not always be immediate, but history has shown that those who wage war against divine truth ultimately face disgrace, whether in this life or the next.

The Quran not only warns of spiritual consequences but also highlights the societal downfall that comes from rejecting divine guidance. Communities that build their foundations on mockery and disrespect often face moral and ethical decay, while those who uphold values of respect and sincerity flourish.

One of the clearest Quranic verses that defends Prophet Muhammad (ﷺ) against the accusation of being a madman and affirms that he is a true Messenger who receives divine revelation is Surah At-Takwir (81:22-25):

وَمَا صَاحِبُكُمْ بِمَجْنُوْنٍۚ وَلَقَدْ رَاٰهُ بِالْاُفُقِ الْمُبِيْنِۚ وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِيْنٍۚ وَمَا هُوَ بِقَوْلِ شَيْطٰنٍ رَّجِيْمٍۚ

'And your companion [i.e., Prophet Muḥammad (ﷺ) ] is not [at all] mad [Literally, "possessed by jinn]. And he has already seen him [i.e., Gabriel] in the clear horizon [i.e., the eastern horizon, where the sun rises]. And he [i.e., Muḥammad (ﷺ)] is not a withholder of [knowledge of] the unseen [Prophet Muḥammad (ﷺ) did not withhold that knowledge of the unseen which Allah had revealed to him in the Qur’an]. And it [i.e., the Qur’ān] is not the word of a devil, expelled [from the heavens].'

Allah directly refutes the claims of the disbelievers who accused the Prophet (ﷺ) of insanity. The Prophet (ﷺ) received revelation from Angel Jibril, proving that his message is divine and not a fabrication. He (ﷺ) conveys exactly what is revealed to him without distortion. Allah rejects the false claim that the Quran comes from shayatin (devils), affirming that it is divine revelation. This passage strongly establishes that Prophet Muhammad (ﷺ) was not a madman but a Messenger chosen by Allah to deliver the Quran.

The Quran contains several verses that mention the consequences for those who oppose, mock, or ridicule the Prophet (ﷺ). The Quran strongly warns against mocking or opposing the Prophet (ﷺ). History has shown that those who ridiculed previous prophets faced destruction, and this principle applies to those who mock the Prophet (ﷺ) as well. Their punishment may come in this life or the Hereafter, but Allah assures that justice will be served.

The Quran’s message is clear: mocking Allah’s messengers is not an act without consequence. While the Prophet (ﷺ) remained patient and forgiving, divine justice is inevitable for those who persist in arrogance. Rather than mocking Islam and its messenger, people should approach it with an open heart and a willingness to understand its message. Respect for faith and dialogue with sincerity are paths that lead to enlightenment, while mockery only leads to regret.

May we all strive to uphold the honor of the Prophet (ﷺ) and follow his path of wisdom and mercy. And may those who misunderstand his message find guidance before it is too late.

Sending salawat upon the Prophet (ﷺ) is an act of obedience to Allah and a way to express love, respect, and gratitude for his role as the final messenger. Allah commands it in the Quran,

اِنَّ اللّٰهَ وَمَلٰۤىِٕكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّۗ يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا

'Indeed, Allāh confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace. [Surah Al-Ahzab (33):56]

So, sending salawat upon the Prophet(ﷺ) is a deeply significant act in Islam, one that reflects love, respect, and obedience to Allah’s command in Surah Al-Ahzab (33:56). This practice is a means of drawing closer to Allah, seeking blessings, and acknowledging the Prophet’s noble role as the final messenger.

However, some may wonder whether sending salawat plays a role in preventing the Prophet (ﷺ) from being associated with Allah in worship. The answer lies in understanding the balance Islam maintains between love and reverence for the Prophet (ﷺ) while ensuring Tawheed (pure monotheism) remains intact. The Prophet (ﷺ) himself was deeply concerned about the potential for his followers to fall into excess in praising him, just as previous nations had done with their prophets. He (ﷺ) explicitly warned,

لاَ تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدُهُ، فَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ

'Do not exaggerate in praising me as the Christians did with the son of Mary, for I am only a servant. So say, 'The slave of Allah and His Messenger.' [Sahih al-Bukhari]

This statement makes it clear that while he is the most honored among creation, he remains a servant of Allah, and worship belongs to Allah alone.

In this light, sending salawat is a beautiful way for Muslims to remember the Prophet’s esteemed status without elevating him to divinity. It reinforces the belief that while he is the best of creation, he (ﷺ) is still a human messenger. By regularly invoking blessings upon him, believers stay connected to his teachings and example, ensuring they follow his path without falling into exaggeration or misguidance.

Salawat, derived from the Arabic word صَلَوَات, refers to the salutations and blessings sent upon the Prophet Muhammad (ﷺ) in Islam. Reciting Salawat is a significant act of devotion and is deeply embedded in Islamic practice.

The recitation of Salawat carries numerous spiritual benefits. It is believed that reciting Salawat can lead to the forgiveness of sins. Hadith literature suggests that for every instance of Salawat recited, Allah grants ten good deeds and erases ten sins. Additionally, Allah responds similarly by sending blessings tenfold. Reciting Salawat raises one's status ten degrees

Many scholars assert that starting and ending prayers with Salawat increases the likelihood of those prayers being accepted by Allah. This practice highlights its importance in Islamic worship. Starting and ending supplications with Salawat ensures their acceptance by Allah. This is because Salawat is considered an absolute granted supplication, reflecting Allah's generosity.

Regularly reciting Salawat is thought to elevate one's spiritual status and bring one closer to Allah. It serves as a reminder of the Prophet's teachings and character, inspiring believers to emulate his virtues.

Engaging in Salawat can bring peace of mind and comfort to believers. It is often recommended as a remedy for anxiety and restlessness, promoting a sense of calmness in daily life

By following Allah's command to send blessings upon the Prophet (ﷺ), individuals draw closer to Him. This act demonstrates obedience and enhances spiritual closeness. Reciting Salawat fosters a sense of community and promotes love among believers. It encourages mutual respect and strengthens bonds within Muslim society. Whenever a believer sends Salawat, the angels reciprocate by sending similar blessings until the action stops. This collective invocation underscores the interconnectedness of believers and angelic support. These benefits collectively highlight the significance of incorporating Salawat into daily devotional practices, emphasizing its transformative impact on individual spirituality and communal cohesion.

Reciting Salawat regularly can indeed be beneficial in overcoming personal struggles. The regular recitation of Salawat fosters a sense of tranquility and emotional grounding. It allows individuals to center their thoughts and feelings, making it easier to navigate life's challenges. This state of zikr (remembrance) helps in calming the heart and mind during turbulent times.

Salawat is believed to erase sins and alleviate burdens, which can contribute to a lighter emotional state. The Prophet (ﷺ) stated that those who frequently send Salawat will find their worries eased, as it leads to forgiveness and Divine mercy.

Starting and ending personal supplications (duas) with Salawat is highly encouraged. This practice is said to increase the likelihood of prayers being accepted by Allah, providing believers with the strength and support needed to overcome their struggles.

Sending Salawat increases one's love for the Prophet (ﷺ), which in turn strengthens faith. This connection can provide spiritual support during difficult times, reminding individuals of their purpose and guiding them through adversity.

Reciting Salawat promotes a sense of community among Muslims, reinforcing bonds of brotherhood and sisterhood. This communal aspect can offer emotional support, making it easier to face personal challenges with the backing of a supportive network.

Engaging in Salawat is viewed as a means to attain Allah's love and mercy. This spiritual growth can empower individuals to confront their struggles with renewed strength and resilience.

In summary, regularly reciting Salawat not only enhances one's spiritual life but also provides practical benefits in overcoming personal struggles by promoting inner peace, facilitating forgiveness, enhancing supplications, strengthening faith, fostering community support, and encouraging spiritual growth.

There are specific times when reciting Salawat is considered particularly effective based on Islamic tradition and prophetic guidance. Fridays are emphasized as the best day of the week for sending Salawat due to its congregational nature and heightened devotion. Specifically, the time between afternoon prayers (Asr) and sunset (Maghrib) is known as Sa’at Al Istijaba, the hour of acceptance, where supplications, including those involving Salawat, are believed to be more readily accepted by Allah. The Prophet (ﷺ) instructed Muslims to send abundant blessings upon him on Fridays because such actions would be presented before him until the following Friday.

In every prayer cycle, especially after Tashahhud, it is recommended to include Salawat. This practice ensures that one's respect and reverence for the Prophet are consistently expressed throughout daily devotional activities.

Sending Salawat before making any supplication increases the likelihood of those prayers being accepted. As stated by Umar Ibn Khattab, du’a hangs suspended between heaven and earth until Salawat is invoked upon the Prophet (ﷺ).

Reciting Salawat in both morning and evening adhkars protects individuals from evil influences and brings peace and tranquility throughout the day. It is encouraged to send Salawat regularly throughout the day and night, reflecting continuous respect and gratitude towards the Prophet (ﷺ).

While there are various forms of Salawat, one commonly recited version is,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَّجِيدٌ

'O Allah! Send Your blessings upon Muhammad and the family of Muhammad, as You sent blessings upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Glorious.'

Another form is,

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ

'O Allah, send blessings upon Muhammad.'

Imam al-Tabarani recorded several versions of Salawat, and one if them is

اللهم صل وسلم على نبينا محمد

[Allahumma shalli wa sallim ‘ala nabiyyina Muhammad]

'O Allah, send Your blessings and peace upon our Prophet Muhammad.'

There is also,

اللهم صل على محمد النبي الأمي

[Allahumma shalli ‘ala Muhammad an-Nabiyyil Ummiy]

'O Allah, send blessings upon Muhammad, the unlettered Prophet.'

The following is a short salawat called Salawat Jibreel,

صلى الله على محمد

[Shallallahu ‘ala Muhammad]

'May Allah send His blessings upon Muhammad.'

After reciting Salawat Jibreel, it is also encouraged to make any personal du'a for your needs or desires. The Prophet (ﷺ) advised that one should choose any supplication they wish after sending blessings upon him (ﷺ). Reciting Salawat, including Salawat Jibreel, is believed to have various spiritual benefits, including the potential to increase wealth or sustenance. Reciting Salawat is often associated with the eradication of poverty and hunger. It is said that frequent recitation can lead to an increase in one's sustenance (rizq) and financial blessings. Regularly invoking Salawat is believed to pave the way for the Prophet Muhammad’s intercession on the Day of Judgment, which can lead to greater divine favor in this life, including financial stability.

Each recitation of Salawat is said to forgive sins and elevate one's spiritual status. This purification can create a more favorable environment for receiving blessings, including wealth. The practice of reciting Salawat often encourages charitable behavior, which is a key factor in increasing rizq. Acts of charity are emphasized in Islamic teachings as a means to attract more blessings. The act of reciting Salawat before making personal supplications is believed to enhance their acceptance by Allah, thereby increasing the likelihood of financial and material requests being fulfilled. 

In summary, reciting Salawat, including Salawat Jibreel, is associated with numerous spiritual benefits that can create a conducive environment for financial blessings and overall well-being.. 

Ultimately, the real safeguard against shirk (associating partners with Allah) is proper Tawheed, which means worshiping Allah alone and following the Prophet’s guidance in the way he taught. Salawat serves as a reminder of his noble role, but it is through correct understanding and adherence to monotheism that one ensures the Prophet (ﷺ) is not mistakenly associated with Allah in any divine sense. And Allah knows best."

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