The Survivor? (2)

Dr Swan progressed, "O my brothers and sisters! Listen to this story,

A little boy, who went to school, stole one of his school-fellow’s horn-books, and brought it home to his mother; who was so far from correcting and discouraging him upon account of the theft, that she commended and gave him an apple for his pains. 

In process of time, as the child grew up to be a man, he accustomed himself to greater robberies; and at last, being apprehended and committed to gaol, he was tried and condemned for felony.

On the day of his execution, as the officers were conducting him to the gallows, he was attended by a vast crowd of people, and among the rest by his mother, who came sighing and sobbing along, and taking on extremely for her son’s unhappy fate; which the criminal observing, called to the sheriff, and begged a favour of him, that he would give him leave to speak a word or two to his poor afflicted mother.

The sheriff—as who would deny a dying man so reasonable a request—gave him permission; and the felon, while as every one thought, he was whispering something of importance to his mother, bit off her ear—please, do not do this at home or anywhere, as violence prohibited at all cause—to the great offence and surprise of the whole assembly. "What!" say they, "Was not this villain contented with the impious facts that he has already committed, but that he must increase the number of them, by doing this violence to his mother?"

"O good people!" replied he, "I would not have ye be under a mistake; that wicked woman deserves this, and even worse at my hands; for if she had chastised and chid, instead of rewarding and caressing me, and she laughed and said, "It wouldn't be noticed," when in my infancy, I stole the horn-book from the school, I had not come to this ignominious, untimely end."

"A little problem occurs in our current affair," Dr Swan went on, "There has been a rumor—and hopefully, this rumor is not true and unproven; and if it is true and proved, so, the corruption of language is an essential part of oppressive or exploitative politics, and it'll be part of the obstacles in educating our children—that instead of addressing ex-convicts of political corruption or Malpolitics, as the "corruptor," it is more proper to mark them as the "survivor."

A "survivor" means a person who survives, especially a person remaining alive after an event, in which others have died. Another words for survivor are, among others, fighter, hero, conqueror, winner, victor, overcomer, etc. When discussing a particular crime; or when referring to aspects of the criminal justice system, one may tends to use the term “victim.” A victim is defined by the harm that has come to them; a survivor is defined by their life afterwards. A victim has been destroyed and mistreated; a survivor has continued to live and prosper despite having been victimized.

Corruption is a disease, a cancer that eats into the cultural, political and economic fabric of society, and destroys the functioning of vital organs. In the words of Transparency International, "Corruption is one of the greatest challenges of the contemporary world. It undermines good government, fundamentally distorts public policy, leads to the misallocation of resources, harms the private sector and private sector development and particularly hurts the poor."

Corruption might cause a lot of harm to society, like for instance, when it leads to illegal logging of tropical rain forests and the non-observation of building codes designed to ensure public safety. Corruption may also lead to insecure citizens, speculative politicians, and administrators vacillating between huge opportunities, grave risks and much double-pressure.

In countries with widespread corruption, corruption will furthermore increase the operating costs of government, revenues will leak out and the resources available for public services will wane. Governmental decision-making will be distorted, and governments will fail to deliver the much-needed public services. Another dilemma, is that in non-democratic or semi-democratic (neo-patrimonial) systems, where political power is mainly used to pursue the interest of a ruling elite, an increase in the state’s efficiency might well in itself be detrimental to national development. Corruption destroys everything and affects the way countries are ruled.

Now, the question is, who the victim or the survivor is? Is it the "corruptor" or the "society"? I'll leave it to you, to answer!

Corruptors, from the Islamic perspective, comitted, Fasaad, tremendous damage to the life of a hole society, government, and nation. Fasaad, is an Arabic word, meaning rottenness, corruption, or depravity. Linguistically, the word Fasaad means something out of balance. The scope is quite broad, concerning spiritual and physical, anything that deviates from the proper balance. Fasaad is an antonym of the word shalaah, which in general, both respectively, related to something beneficial, and something useless. Anything that does not bring benefits, either individually or socially, catagorized in Fasaad, and vice versa, anything has benefits, categorized as shalaah.

The Qur'an distinguishes Fasaad into several contexts. First, deviant behavior, showing immoral acts. Second, irregularity. Third, destructive behavior, destroying anything exists, whether objects or people. Either by burning, tearing down, or making them helpless and lose their dignity. Fourth, neglecting or not caring about the fate of others, either abandoning them or using them for their own interests. Fifth, damage the environment. Deviant, destructive, and useless behavior, is actually a reflection of a person's moral breakdown.

The rulings of the Islamic Jurisprudence or Fiqh, with their complete justice and comprehensive principles, focus on guaranteeing the necessities which man cannot do without. The scholars of Fiqh concluded that they are five in number. They called them “the five necessities" or "the five generalities.” These are: maintaining religion, self, chastity , mind and wealth. They said, all that was included in the Islamic system of rulings, principles, and legislations aim at securing these generalities and maintaining them. For the shake of preserving these generalities, Islamic Jurisprudence has laid down severe punishments lor those who trespass and breach them. These punishments are known as “hudud" or “prescriped punishment" and "ta‘zir" or “ discretionary punishments.” The set limits are punisments determined by Jurisprudence as the rights of Allah.

Therefore, punishment for spreading corruption on earth: this is to be killed or crucified, or their hands and legs be cut alternately, or exile from the land. The majority of religious scholars, including Imam Ash-Shafi'i and Imam Ahmad, are of the opinion that, if highwaymen kill and take money, they are to be killed and crucified, but if they only take money without killing, their hands and legs are cut asunder alternately, and if they terrify people but do not take money they are to be exiled from the land. The Quran states,

إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ

"Indeed, the penalty for those who wage war against Allah and His Messenger, and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment." [QS. Al-Maidah (5):33]"

Dr Swan concluded with, "O my brothers and sisters! Adults should give young people reasons to admire them, and strive to be successful role models, mentors, and guides. The values, attitudes, and behaviour that youth learn from these significant others, will be integrated into their personality and identity. Of course, the greatest role model for the whole Muslim community, is our beloved, the Prophet (ﷺ). We have his model, available to us in writing, and it can be brought to life in our own behaviour. We cannot expect our children to live and behave in a certain manner if we are not doing it ourselves. The opportunity to influence children, is readily awaiting; we just need to take advantage of it.

Young people, are generally drawn to the values and attitudes of a special person—a parent, an admired teacher, an older sibling, or a famous person—whose ideas and behaviours the youth admires. And the most threatening, when molested by those who seek justification in persuing merely the empire of dirt and a crown of thorns, or craving for a handful dinars and dirhams. And Allah knows best."

Citations & References :
- Dr Aisha Hamdan, Nurturing Eeman in Children, IIPH
- 'Abdullah Nasih 'Ulwan, Child Education in Islam, Dar Al Salam
- Inge Amundsen, Political Corruption: An Introduction to the Issues, Chr. Michelsen Institute Development Studies and Human Rights
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
[Part 1]

Bahasa

The Survivor? (1)

Professor Nightingale was on leave, so, for this session, the organizer brought Dr Swan, as a speaker. And after saying a salaam and the opening kalima, she disclosed, "O my brothers and sisters! There is a popular and old Icelandic poem of a single stanza composition. The poem relates,

Þat mælti mín móðir,

[My mother told me]

at mér skyldi kaupa

[Someday I would buy]

fley ok fagrar árar,

[Galley with good oars]

fara á brott með víkingum,

[Sails to distant shores]

standa upp í stafni,

[Stand up on the prow]

stýra dýrum knerri,

[Noble barque I steer]

halda svá til hafnar

[Steady course for the heaven]

höggva mann ok annan

[Hew many foemen]

It is said, the poem, originates from a poem in Icelandic saga called Egil's Saga, about the famous Vikings, Egil Skallagrimsson. One interpretation of the saga, tells that the character of Egil, is complex and full of seeming contradictions. His multifaceted nature reflects the extreme qualities of his family, a family of men who are either ugly or astoundingly handsome; a family which includes 'shape-shifters', who become suddenly mad, violent and cruel, though they may at other times be deliberate and wise; a family which neither submits to the will of kings, nor stands in open rebellion.

However, I'm not going to tell you about the saga, I'd rather to express that, ill-examples, corrupt, even the best natural disposition. It is in vain to instruct our children, their talents, being only imitation, to walk by one rule, if we, ourselves, go by another. The good precepts which we may lay down to them, will be bestowed in vain, if they see, by our own conduct, we pursue a contrary course, to that which we recommend to them.

Listen to the following apologue,

Two Crabs, a mother and her son, having been left by the receding tide, were creeping again towards the water. When she observing the awkward gait of her son, got into a great passion, and desired her to move straight forward, in a more becoming and sprightly manner, and not crawl sideling along in a way so contrary to all the rest of the world.

“Why in the world do you walk sideways like that?” said she to her son. “You should always walk straight forward with your toes turned out.”

“Show me how to walk, mother dear,” answered the little Crab obediently, “I want to learn.”

So, the old Crab tried and tried to walk straight forward. But she could walk sideways only, like her son. And when she wanted to turn her toes out, she tripped and fell on her nose.

Parents, therefore, who are desirous of working an effectual reformation in their children, should begin by making a visible amendment in themselves. This is a duty they owe to society, as well as to their offspring. It being of the utmost importance to both, that probity and honour, be early instilled into their youthful minds, as these grow with their growth, and while at the same time, they command respect, they lay the foundation of their individual happiness through life.

In Islamic view, parents, must consistently engage in behaviour and speech, that exemplifies the true nature of being Muslim. Children derive many of their ideas about roles and values, from significant individuals with whom they interact and have close relationships. Of course, the parents would be the main figures in this process.

In relation to parenting, parents must work on strengthening their marriage for sake of their children. If marriage is the centre of the family, it only makes sense that, effort is exerted to fortify and enrich this relationship. The couple should understand their marital responsibilities and rights, from an Islamic perspective and seek to fulfill these, to the best of their ability. They should acquire knowledge of parenting from an Islamic perspective as well as information related to practical matters, for example, discipline, development, and health.

Knowledge and seeking knowledge, guide us to that which is true in life-to the straight path. Without the necessary knowledge, our journey through life will not be very successful. Seeking knowledge is compulsory on every Muslim. The ability to leam and understand, is what sets us apart from the rest of Allah’s creation, and is directly related to the concept of free will. Making choices would certainly be a haphazard affair without the capacity to gain knowledge.

Islamic Scholars, has been made an important distinction between knowledge. The first type of knowledge is, which is obligatory upon each and every individual. This would include basic knowledge of the religion, including beliefs (‘aqeedah) and practices (prayer, fasting, poor-due, social relations, and so forth). The second type of knowledge, is that which is compulsory on some members of the Muslim society, but not all. It is a communal obligation, lifted, once some members of the community have fulfilled it. For example, if some members of the community become doctors to take care of the sick, then the rest of the community is absolved from this responsibility; if no one becomes a doctor, then the whole community is held responsible. This category, would include detailed knowledge of Islam and Sharia, medicine, education, engineering, and so on.

These points, related to knowledge need to be emphasized for parents. One of the primary duties of parents is, to take care of their children, physically, emotionally, spiritually, and intellectually. Education is a key factor in all of this with the goal of raising healthy, knowledgeable, and strong Muslims. It is probably even more important for women due to their position in the family. Teaching can be direct, such as study circle at home or in the mosque, but much of it will be indirect, through modelling and observation. The mother, through her continual contact with other family members, has the potential to be an excellent teacher. Most of this, can be done simply by learning about Islam and implementing its wisdom. Children learn a great deal by watching those around them, particularly their parents.

It is important to understand that, the husband and wife, present models of married life to their children, as well as models of parenting. This modelling has a major influence upon the beliefs, attitudes, and behaviours of a developing child. Children, in fact, learn more by observing others than by what they are told. For this reason, parents should be particularly careful about how they interact when in the presence of their children. Research shows, for example, that conflict between husband and wife has many negative effects upon children. Marital conflict should be avoided in front of the children, and models should instead be provided of dialogue, compromise, and patience. Consultation, fairness, reasonableness, and equanimity are essential ingredients for a harmonious family unit.

From an Islamic perspective, men and women, have the same spiritual nature, and are both given the responsibility as trustees of Islam on earth. As such, they have the same religious duties and responsibilities. They will both be held accountable on the Day of Judgment for their beliefs and actions in this world. There is no superiority of one gender over the other. Superiority as a construct is actually measured in terms of righteousness and piety.

Allah has assigned specific roles for males and females in daily functioning. Both roles, are honourable and operate in a complementary manner. Each gender has been given specific qualities and traits to fulfil their respective roles.

Men are the maintainers and providers of the home and leaders of the family. Women are responsible for raising the children and instilling in therm morals and righteous behaviour, and for taking care of the home. They must also be obedient to their husbands as long as they are not requested to act against the injunctions of Allah. This role differentiation, is necessary for effective functioning of the family unit, since Allah has created systems with balance and order. The family is a system, and it functions, most efficiently, when the laws of nature and the laws of Allah are implemented. When the balance is disrupted, humans suffer the consequences.

As mentioned, the husband is responsible for providing the sustenance and needs of his wife and children. This includes provision for food, clothing, shelter, and other basic needs according to his financial income and social norms. In general, he is responsible for their physical welfare and wellbeing, which also entails a measure of safety and security. The importance of this cannot be neglected. The father is the authority in the family and the leader of the family unit. No organization can function effectively without a manager, and in the family, the father takes care of this important role. In essence, this means that he is deserving of obedience from all family members and he has the final word in all decisions. This does not preclude discussion and compromise on important matters, but the father is worthy of due respect and obedience.

Motherhood, is highly respected in Islam and is a means through which a woman may gain immense spiritual rewards. Allah has created this role specifically for women as part of His mercy. For this purpose, Allah has conferred upon women the unique qualities and characteristics necessary for effectual fulfilment of this role. Women tend to be more nurturing, compassionate, sensitive, and patient: all qualities needed to create a warm, loving, and peaceful atmosphere within the home.

Motherhood is a full-time career, entailing pregnancy, giving birth, breastfeeding, and many years of childrearing. These are sufficient responsibilities for one individual without adding the additional burden of having to provide for the family. It is part of Allah’s mercy that women are not required to work outside of the home to bring sustenance for their children. The burden, in most cases, would be more than she could bear. The ideal situation allows her to fulfil her primary responsibility to the best of her potential.

There are some situations, however, where it may be necessary for a mother to work, such as to assist with the financial needs of the family or to satisfy the needs of society, for example, doctors, midwives, and teachers. The latter is considered to be a communal obligation that must be satisfied by some members of the community in order for the obligation to be removed. In these cases, the benefits must carefully be weighed against any harm that may arise. It is important to remember that personal responsibilities take precedence over communal responsibilities.

From the perspective of Islam, women are not completely prohibited from working, but the matter is one that should be given serious consideration and discussion before any decision is made.

An enlightened and fair educator, is always on the look out for effective educational means, and bases to prepare children religiously, morally, educationally, psychologically, and socially, the aim is to assist children, to attain the highest possible degree of perfection, maturity, rationality, and equilibrium.

But what are these effective means and educational bases for educating children? There are five,

• First, education by setting a good example. Setting a good example, is extremely effective in helping to reform a wayward child. If the educator is truthful, hottest, noble, and chaste, the children will be raised on truthfulness, honesty, morality, noblity, and chastity. However, if the educator is untruthful, treacherous, immoral, miserly, cowardly, or mean, the children will be brought up on lying, treachery, immorlity, cowardice and meanness.
• Secondly, education by establishing beneficial habits. The role of good habits, instruction, and upbringing in raising a child on pure monotheism, good manners, virtue, and the rulings of Islamic Shari'ah, is very importent. Undoubtedly, if a child has two factors available to him, namely virtuous Islamic education, and a righteous environment, he would be raised on true belief, and he would enjoy Islamic manners, and would reach the zenith of virtue and personal noble traits.
• Third, education by wise admonition. One of the most important and effective means of raising a child on belief and preparing him morally, psychologically, and socially, is education by admonition, and advising him. The effect of admonition and advice, is great, and draws the attention of the child to the reality of things, driving him to sublime matters, developing noble morals, and enlightening him concerning the principles of Islam. No wonder then, that the Noble Qur’an took this method, and addressed the souls of man in its terms, and repeated it in many of its verses, on several occasions as it is guided and admonished.
• Fourth, education by observation. The meaning of education by observation is, to take care of the belief and moral formation of the child, to observe him in his psychological and social constitution, and to continually inquire about his physical upbringing and his learning progress. There is no doubt that such education is one of’ the firmest bases in forming a well-balanced and integrated human being who pays everyone his due, who fully shoulders his responsibilities, and who is a true Muslim. Such a Muslim, is the corner stone in establishing a firm Islamic basis by which the glory of Islam is established and on which the Islamic stale comes to fruition. Indeed, Islam is the means of civilization.
• Fifth, education by appropriate punishment. It is necessary that the educator uses wisdom in using the punishment and choosing the most appropriate method. The punishment given by parents or educators differs in quantity, quality, and method from that given to people in general. Here is the way of Islam in punishing children,
  - Dealing with the child, tenderly and mercifully, is the basis;
  - Taking into account the nature of the child to be punished;
  - Gradation from the lighter punishment to more sever punishment.

[Part 2]

Bahasa

Concerto

On that day, there were no sessions for the birds, they were free to take a break. So, after carrying out their obligations, they sat together to have a small talk with each other, to unwind, for several days they had attended the session. One bird inquired another, "Is it haraam to enjoy a good joke, and laugh?" The other replied, "Well, it is human nature, to enjoy a good joke, and laugh. Islam does not prohibit this; it does not expect us to be strict and serious all the time. It allows laughter and humour. On many occasions, it has been reported that our Beloved (ﷺ), laughed so much, that his molars became visible, as in the following narration from Ummul Mu'minin, Aisha, radhiyallahu 'anha,

قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنْ غَزْوَةِ تَبُوكَ أَوْ خَيْبَرَ وَفِي سَهْوَتِهَا سِتْرٌ فَهَبَّتْ رِيحٌ فَكَشَفَتْ نَاحِيَةَ السِّتْرِ عَنْ بَنَاتٍ لِعَائِشَةَ لُعَبٍ فَقَالَ ‏"‏ مَا هَذَا يَا عَائِشَةُ ‏"‏ ‏.‏ قَالَتْ بَنَاتِي ‏.‏ وَرَأَى بَيْنَهُنَّ فَرَسًا لَهُ جَنَاحَانِ مِنْ رِقَاعٍ فَقَالَ ‏"‏ مَا هَذَا الَّذِي أَرَى وَسْطَهُنَّ ‏"‏ ‏.‏ قَالَتْ فَرَسٌ ‏.‏ قَالَ ‏"‏ وَمَا هَذَا الَّذِي عَلَيْهِ ‏"‏ ‏.‏ قَالَتْ جَنَاحَانِ ‏.‏ قَالَ ‏"‏ فَرَسٌ لَهُ جَنَاحَانِ ‏"‏ ‏.‏ قَالَتْ أَمَا سَمِعْتَ أَنَّ لِسُلَيْمَانَ خَيْلاً لَهَا أَجْنِحَةٌ قَالَتْ فَضَحِكَ حَتَّى رَأَيْتُ نَوَاجِذَهُ

'When the Messenger of Allah (ﷺ) arrived after the expedition to Tabuk or Khaybar (the narrator is doubtful), the draught raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her.

He (ﷺ) asked, 'What is this?' She replied, 'My dolls.' Among them, he (ﷺ) saw a horse with wings made of rags, and asked, 'What is this I see among them?' She replied, 'A horse.' He (ﷺ) asked, 'What is this that it has on it?' She replied, 'Two wings.' He asked, 'A horse with two wings?' She replied, 'Have you not heard that Solomon had horses with wings?' She said, thereupon the Messenger of Allah (ﷺ) laughed so heartily that I could see his molar teeth.' [Sunan Abi Dawud; Sahih by Al-Albani]

Another recalled, "However, there are limits. Our Beloved (ﷺ) has forbidden us from joking too much because it deadens the heart. Abu Hurayra, radhiyallahu 'anhu, reported that the Prophet (ﷺ), said,

لاَ تُكْثِرُوا الضَّحِكَ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ

"Do not laugh a lot. Much laughter kills the heart." [Al-Adab Al-Mufrad; Sahih by Al-Albani]

Thus, moderation is required, even in humour. It is also vital to understand that, there is a time for laughter and humour, and a time for seriousness and sobriety. The reason for this prohibition is that, excessive laughter makes people take life less seriously, and they begin to see humour in everything. It also makes them so accustomed to humour that they are unable to sit through any serious speech. Such people find lectures boring and do not attend anything beneficial, simply because they do not find it funny. This is what is meant by excessive laughter killing the heart."

Another emphasized, "Consequently, the current norm of watching too many comedies and sitcoms, is completely unacceptable. It is difficult to find a person who is accustomed to laughing all day, who still takes Islam seriously. Muslims should realise that, life is serious, and that there are some things they cannot joke about; there is a time for laughter and a time for seriousness."

Other joined, "It should also be noted that, jokes that mock or degrade any demographic group or individual, are completely prohibited, as are fabricated stories that make people laugh, unless the audience knows that they are fictions. Of course, the best jokes are the ones based on true, daily-life anecdotes. There is no harm in narrating such incidents to others to share a laugh."

Another suggested, "The worst type of joke, is one about Allah, Subhanahu wa Ta'ala, and His messenger (ﷺ), or anything related to Islam. Such jokes, take a person out of the fold of Islam and are regarded as kufr."

Other pointed out, "Certain practices that are rife among some Muslims—such as mocking the hijab, the beard or polygamy, among other things—amount to an extremely unacceptable sin and are considered equal to kufr. It is a sign of hypocrisy; a person claims verbally to be a Muslim, but inwardly hates Islam or certain aspects of it."

"And how about music?" another query. The other gave his view, "This particular issue, deserves a lengthy explanation since it has become a topic that is often debated in the Muslim community today. It is important, however, to take an unbiased look at the various views on this issue and accept that there is a difference of opinion regarding the prohibition of musical instruments.

The safest opinion is to follow the majority of scholars and abstain from music which involves stringed and wind instruments. At the same time, one should remember, that there is a difference of opinion on this issue, so, it would not be fair to label those who sincerely believe in the permissibility of musical instruments, as deviant or as disbelievers. Remember, they are our Muslim brothers and sisters as well. Right?"

Another mentioned, "Imam Shawkaani also states, '... so that it becomes clear that this is not an issue where one can claim that the followers of a certain opinion, are misguided. Rather, how can those who claim that, there is no difference of opinion, regarding the issue of music, be guided to the path of justice?!'

Allah knows best which opinion is correct."

Others ask a slightly different question, "What does concerto mean?" Another responded, "Concerto, plural concerti or concertos, since about 1750, a musical composition for instruments in which a solo instrument is set off against an orchestral ensemble. The soloist and ensemble are related to each other by alternation, competition, and combination."

Another went on, " Where does the word concerto come from?" Another claimed, "The Italian word concerto, meaning accord or gathering, derives from the Latin verb concertare, which indicates a competition or battle."

Another wanted to know, "What is the difference between Sonata and concerto?" Another informed, "Concerto is a musical composition in three sections, while sonata is a musical composition for one or more solo instruments. Moreover, a concerto has three movements, whereas a sonata usually has more than three movements."

Another asked further, "What was the first concerto?" Another echoed, "The earliest known solo concertos are nos. 6 and 12 of Giuseppe Torelli Op. 6 of 1698."

Other prolonged, "Who plays for a concerto?" Another solved, "In today's musical lingo, though, a concerto is a piece of music in which one player—the “soloist”—sits or stands at the front of the stage, playing the melody, while the rest of the orchestra, accompanies her. The concerto soloist, is the hero or heroine, the lead of the play, the prima donna." 

The other, realized, asking, "Why did you ask such questions?" The first to ask, recalled, "Remember when your excellency, Parrot, invited all the high-ranking official birds of Kampong Bayan to his court?" Others brought to mind, "Yea... Yea... although Your-excellency kept up his dignity, would sometimes, relax into familiar converse with his humble collegues."

The first to ask, narrated, "And, on that time, he chose to have a concerto, performed by his most favoured birds. When several of them had strained their throats for his amusement, he put him in such high glee and good humour that he must needs attempt a song himself; and he began his, more politely, far from falsetto or head voice, at which his auditors clapt their wings in applause.

When the noise had ceased, the first official bird, extolled, "It's really very true!" The second, flattering, "We salute and pay my respects!" The third one, "That's what a leader is!" The fourth, not much to say, "We are fully in support!" The fifth , commented, "We really appreciate it, that's what cooperating with each other is for!" The sixth, "Your majesty must have studied with scholars at top universities!"

The last one, a sycophant-bird, well known as a profound flatterer, and a mimicking satirist, came forward, and bluntly said, “Honestly, we have heard worse singers than your excellency!" At this, the Parrot looked grave, and all the feathered company, turned up their eyes with astonishment.

'But, yes,' continued he, the artful flatterer, 'We have enjoyed, the Nightingale!' This premeditated subtile speech of sycophancy, highly delighted the deceived Parrot, and abashed the dull assembly, by his art. The highest degree of flattery, consists in a certain artful way of conveying praise, in an indirect manner. " 

'However!' The first to ask, asserted, 'I didn't find it as concerto!' In harmony, others expressed, "So, what then?" In a flat voice, the first to ask, shaking his head, noticed, "It wasn't a concerto, but Chaplin!"

Those who heard, some chuckled, some laughed, some fell under the table. The fowls accrosed the table, reprimanded, "Hey, do not over excessive!"

And Allah knows best.

Citations & References:
- Abu Muawiyah Ismail Kamdar, Having Fun with the Halal Way, Entertainment in Islam, IIPH
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson

Bahasa

Mr Pit Bull and The Shadow

The session started again, Professor Nightingale was still assigned as a speaker, he began with, "O my brothers and sisters! Si omnia concupiscis, omnia perdas. Stultum est esse avarus." Cockatoo, who was listening, asked the Crow, "Tis one our retainer, where is he come from? America, Europe, Southwest-Asia or Greek?," the empty brained Crow, just smiled.

At that moment, the professor revealed, "There has been emerged a development in the field of contemporary secular psychology, called 'Positive Psychology.' The positive influences in a person's life, is emphasized in this development, including character strengths, optimistic emotions, and constructive institutions. Both emotional and mental factors, is based on this theory.

The theorists, originally has developed the human strengths, as goals for human development and clinical intervention, for example, strengths of cognition, among others, curiosity; love of learning; rationality; ingenuity; personal-emotional-social intelligence.

Strengths of emotion, among them, appreciation of beauty and excellence; hope or future-mindedness; love of life.

Strengths of will, in-between, courage; perseverance.

Relational and civic strengths, betwixt, kindness; responsibility; humour; capacity to love and to be loved.

Strengths of coherence, among others, honesty; balance; self-control; prudence.

Since many of these, are the same positive personality or character traits, that are encouraged from an Islamic perspective, it can be concluded, that Islam, was the first to propose a theory of 'positive psychology.'

The true believers, have a distinct personality with a particular way of thinking and relating to, the world, that is different from other people. They follow the guidance of Allah, in all areas of life, they have their own unique characteristics, and they work on developing noble and virtuous characteristics. Our beloved (ﷺ), use to say,

إِنَّ خِيَارَكُمْ أَحَاسِنُكُمْ أَخْلاَقًا

'The best among you, are the best in character.' [Sahih al-Bukhari]

Very concerned about performing good deeds and acquiring virtues, is the nature of Muslims. Learning and teaching religious knowledge, is one of the best of the virtues, because, it enables people, to distinguish between good and evil. Kindness, mercy, truthfulness, humility, patience and justice, are some of the traits the believers strive to develop. The believers, attempt to engage in kind of virtuous behaviours, because, over time, it would become habitual and enter into their behavioural repertoire; they become part of their personality.

On the contrary, the opposite of the positive characteristics, is negative character traits. Oppression, envy, greed, pride, and conceit, included in this traits. 

One of the negative traits is greediness, that comes from lust, the impulse of the self to follow the paths of desire and pursuit of desire. Desire means gravitating to the earth and inclining to the lower appetites and neglecting Allah's remembrance.

Greediness, can plunge humans into destruction, and one of the trigger is, excessive love of wealth. Wealth, whether in money or goods, has a alluring aspect which absorbs both heart and mind. Wealth is the mainstay of life and an immense trust. We are commanded to spend it immediately after being commanded to believe in Allah and His Messenger (ﷺ).

Islam has laid down a rigorous set of laws, regulating the circulation of wealth in Muslim society and to keep the desire for wealth in check. If it had been left uncurbed, society would have been destroyed by the ferocity of unrestrained human voracity.

Being moderate in seeking and acquiring wealth, being cautious about love of wealth and desire for it, the necessity of acquiring wealth only from lawful sources, the prohibition of usury, the prohibition of hoarding, the prohibition of cheating, the prohibition of tampering with weights and measures, the prohibition of theft and misappropriation, the regulation of debts, and the obligation of zakat and sadaqa as the basis of the circulation of surplus wealth in Muslim society, are some of the laws which the All-Wise Lawgiver has laid down.

Wealth is verdant and sweet, because it is the mainstay of life and the basis of civilisation, society and people's comfort. It is an excellent companion and helper for the Muslim, as long as he gives those who have a right to it their due, and protects the divinely stipulated rights of others. This applies on condition that, it is not obtained through robbery or usurpation, but only by such lawful means as are defined by the rules of belief based on nobility, chastity and trustworthiness. The wealth which enters our pockets as money, and of which we spend will be a witness against us on the Day of Rising, and consequently will play a part in deciding our ultimate destination in the Next World, in addition to the part it plays in our lives in this world.

Greediness, in the end, mostly misses what it aims at, and he that plunders at more than belongs to him, justly deserved to lose what he has. Observe this one apologue,

"Mr Pit Bull, was a good guardian dog. He was careful about the activity around his master's house. He was uptight, when something sound to threaten his master's house, he immediately barked. All did he do, was for the sake of a large, comfortable and luxurious cage, and of course, bones.

One day, Mr. Pit Bull was accompanying his master to a park. At the Park gate, there was a notice board, "For the time being, to maintain cleanliness, so that the pigeons do not flock, it is forbidden to feed the pigeons." The master said, "You must wait here, let me enter the Park." The dog barked once. "Good boy!" said the master, stroking the dog's head, whom instanly wagged his uncut-tail. Few moments, the master, rushed into the Park, and threw nuts. Not long after, came a lot of pigeons, flocking.

A pigeon, coming to Mr Pit Bull, reminded, "Hey Mr Pit Bull! Why don't you remind your master, didn't he himself, put on the announcement, by the order of law? Look! The pigeons are gathering and littering the garden! There was a pregnant dove, fell down. A little pigeon, willing to go into the ditch, just to get a peanut." 

Without turning his head, Mr. Pit Bull calmly replied, "The pigeons, flocking 'till they entered the ditch, it was because of, my master's charisma!" As she flew, the dove cried out, "Oy you fool! The pigeons haven't been fed for days!"

Not long after, the master came out of the Park, and approached Mr Pit Bull, who immediately wagged his tail. The master said as he threw a bone, "You, go home first!" The dog barked and catched it with his mouth, and immediately ran home.

Hurrying home with his prize, he run as fast as he could go. As he crossed a narrow footbridge, he happened to look down and, saw himself reflected in the quiet water as if in a mirror. But the greedy Mr Pit Bull, thought, he saw a real Dog, carrying a bone much bigger than his own.

If he had stopped to think, he would have known better. But instead of thinking, he dropped his bone and sprang at the Dog in the river, only to find himself swimming for dear life to reach the shore. At last, he managed to scramble out, and as he stood sadly thinking about the good bone he had lost, he realized, what a stupid Dog he had been."

Professor Nightingale explained, "If you covet all, you may lose all. It is very foolish to be greedy. He that catches at more than belongs to him, justly deserved to lose what he has. Yet nothing is more common, at the same time, more pernicious, than this selfish principle. It prevails, from the king to the peasant; and all orders and degrees of men are, more or less, infected with it. Great monarchs have been drawn in, by their greed, to grasp at the dominions of their neighbours; not that they wanted anything more to feed their luxury, but to gratify their insatiable, appetite for vain-glory. If the kings of Persia could have been contented with their own vast territories, they had not lost all Asia for the sake of a little petty state of Greece. And France, with all its glory, had, ere now, been reduced to the last extremity, by the same unjust encroachments."

Then, the propfessor concluded, "O my brothers and sisters! He that thinks, he sees another’s estate in a pack of cards, or a box and dice, and ventures his own in the pursuit of it, should not repine, if he finds himself, a beggar, in the end. And Allah knows best."

Citations and References :

- Dr. Aisha Utz, Psychology from the Islamic Perspective, IIPH
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
- Sheikh 'Abd aI-Hamid Kishk, Dealing With Lust and Greed, Daral Taqwa, Ltd.

Bahasa

It's Only a Crow Cawed!

It's time to take a break. There was a little talk among the birds. They understood that, all this time, Cockatoos and Crow, were terribly jealous of Raven, a large and great bird the fowls loved, the Amir of Port Kalapa, capital city of Kampong Bayan. It was said, the malice, blessed by Parrot as well, because he felt cranky towards Raven, who defeated his colleague, Cockroach the rotten mouth, now hiding, somewhere in a mining field. That's why, he planned to move the capital to Bona Fortuna. 

One fowl asked another, "Are there any differences between Ravens and Crows?" The other bird replied, "You know that Ravens are larger, the size of a Red-tailed Hawk. Ravens often travel in pairs, while crows are seen in larger groups. The crow’s tail feathers are basically the same length, so when the bird spreads its tail, it opens like a fan. Ravens, however, have longer middle feathers in their tails, so their tail appears wedge-shaped when open." Onother birds added, "While crows caw and purr, ravens croak and scream bloody murder." Others commented, "Ravens have bigger, curvier beaks relative to crows. While both species have bristles at the base of the beak, the raven's are noticeably longer. Their throat feathers are also quite shaggy."

"But why Crow was so envy of Raven?" Another informed, "Ravens are clever and intelligent. Ravens can talk and sing. They have a vast repertoire of 100 or more vocalizations. With their deep voice, ravens can mimic human speech and singing, and can imitate other bird sounds as well." Other commented, "Ravens are playful creatures. Ravens are acrobats in the sky. They surf updrafts, fly upside down and even turn somersaults, just because they can." One fowl conveyed, "The raven has been symbolically depicted in literature and legends throughout history in cultures around the world. The raven has long been used in symbolism and carries many spiritual meanings. Native American lore describes the raven as a creature of metamorphosis, and symbolizes change and transformation."

Another said, "The thing that Crow dislike most about Raven, because he was considered as a bird of good omen and always attracted the attention of men, who noted by his flight the good or evil course of future events."

Other conveyed, "When envy becomes widespread among a people, it might eventually cause their destruction, because it will irrigate and nurture ill feelings." Another suggested, "Avoid being envious, and, lnsha Allah, you will be better off, because once envy becomes part of a person's character, it does not act alone. It takes along with itself and makes such evils as pride, haughtiness and arrogance, hatred, jealousy, backbiting and several other evils; perhaps innumerable; flourish. How evil these associates are and may Allaah save us from these wasters of good deeds. Each one of these sins is enough to make a person enter under the wrath of Allah not to mention when they are combined!"

The other asserted, "In the heavens, the first sin to be committed was as a result of a great disease - envy; the envy of our father Adam, alayhissalam, by the Shaytaan. This would later lead him to add pride and arrogance to his crimes.

Shaytaan was envious of Adam because of the blessings Allah had conferred upon him. First of such blessings is making him and his offspring successors on the face of the earth. The second blessing that Shaytaan envied was granting Adam the knowledge not known to the Shaytaan and the company of the angels before then. The third blessing is His honouring Adam, with the command of prostration to the angels and all those in their company at that time.

For all of these honours and blessings done to Adam, the rage and envy of Shaytaan that he had been concealing became exposed. So when he was asked, why he refused to prostrate, his response was laced with grudge, jealousy, hatred, pride and arrogance. So, Shaytaan acted upon his envy and he went astray and out of Allah's Mercy and forgiveness. And we seek refuge in Allah from taking up characters likened to that of the accursed and the outcast being."

Another expressed, "Envy is always accompanied with hatred. So the person starts by being envious of the other person or party and it gradually turns into hatred especially when such blessings abound and increase."

Other mentioned, "The evils of envy can also erupt within blood ties, which are considered one of the strongest ties amongst mankind. When this occurs, jealousy and rank hatred will appear between them and the desire to eliminate the envied is very likely."

Another pointed out, "Our beloved (ﷺ) said,

لاَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ وَرَجُلٌ آتَاهُ اللَّهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا

"There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others)." [Sahih Muslim]

Other noticed, "When you are not contented with the favours Allah has bestowed upon you, and always peer and strain your neck and eyes, into the worldly blessings conferred upon others, there is the great tendency for you to be envious and forget, that your Rabb, gives to whomsoever He wills amongst His creation. Due to this, you would have forgotten that all of these glitters are Fitnah - afflictions and trials for those who have them and that the best and most enduring provisions lie with Allah." 

One bird criticized, "Here's the ultimate story. The Crow was very anxious to get the same sort of reputation himself; and, one day, seeing some travellers approaching, he flew on to a branch of a tree at the roadside and cawed as loud as he could. The travellers were in some dismay at the sound, for they feared it might be a bad omen; till one of them, spying the Crow, said to his companions, “It’s all right, my friends, we can go on without fear, for it’s only a crow cawed, and that means nothing!”

All the birds present, laugh! One of them said, "Those who assume a character which does not belong to them, only make themselves ridiculous."

Suddenly, Shama' came and rebuked, "Hey you guys! Do not committed Ghibah!" One of them concluded, "Yo! Listen up! Rather than committed ghibah, let's sing!" And they sang a song,

Oh jealousy, you tripped me up

Jealousy, you brought me down

You bring me sorrow, you cause me pain

Jealousy, when will you let go?

Gotta hold of my possessive mind

Turned me into a jealous guy

How! How! How all my jealousy

I wasn't man enough, to let you hurt my pride

Now I'm only left with my own jealousy

But now it matters not

If I should live or die

'Cause I'm only left with my own jealousy *)

The birds, were naughty! And Allah know best.

Citations and References :
- Golden Advise Series, Do Not Be Enviuos!, Darussalam
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons
*) "Jealousy" written by Freddie Mercury

Bahasa

Lack of Neutrality

Goldfinch stepped forward, with her duckling-sway and astonishing warble, she sang,

Look at this face, I know the years are showing

Look at this life, I still don't know where it's going

I don't know much, but I know I love you

That may be, all I need to know

Look at these eyes, they never seen what matters

Look at these dreams, so beaten and so battered

I don't know much, but I know I love you

That may be, all I need to know *)

Afterward, Professor Nightingale talked, "O my brothers and sisters! Expression is a blessing from Allah. Expression means an act, process, or means of putting something into words, or facial appearance regarded as an indication of mood or feeling. It can also means a pronounceable series of letters having a distinct meaning especially in a particular field, ora sequence of words having a specific meaning. Expression is disclosed with articulation, formulation, phrasing, statement, utterance, verbalism, voice, wording and many more.

Being able to fully express ourselves, increases our mental wellbeing and helps us to connect with our real-self, and become more balanced and happier within. When we truly express ourselves, we can explore what feelings and emotions lie within us, rather than our exterior self that we might be showing to the world. Expressing your-self can be means expressing your identity, making yourself heard, assertiveness, creativity, or even individualism.

Allah urged men to speak for himself and express. Sharing and showing feeling are indeed a blessing, but Allah telling men, to speak or stand for himself. Allah says,

اَلرَّحۡمٰنُۙ عَلَّمَ الۡقُرۡاٰنَؕ خَلَقَ الۡاِنۡسَانَۙ عَلَّمَهُ الۡبَيَانَ

"Ar-Rahman, taught the Qur’an, created man, [and] taught him Al-Bayaan." [QS. Ar-Rahman (55):1-4]

If you base the expression on men's point of view, then the importance of self-expression, will vary depending on your location and the culture you are steeped in. Therefore, as Muslims, before expressing your-self, knowledge of what and how to express, based on the commandments of Allah, as well as the example and attitude of His Messenger (ﷺ). Believe it, no man, will judge the expression correctly, except by Allah's Wisdom.

Man's creation, is a great boon of Allah, and in the natural order of things he is first and foremost, so much so that even imparting the knowledge of the Qur'an, which is mentioned first, can only take place after his creation. However, the bounty of Qur'anic knowledge is mentioned first, and the creation of man later, because the fundamental object of man's creation, is to impart to him the knowledge of the Qur'an, and for him to follow its guidance. Surely, worshiping and do good deeds correclty, without Divine guidance, is not possible, because the source of the Divine guidance is the Qur'an. Thus Qur'anic knowledge is mentioned before man's creation.

Having created man, uncountable bounties are bestowed upon him, of them, imparting the knowledge of expression, has been mentioned especially, because the bounties necessary for man's growth and development, and his existence and survival like his food and water, his protection against cold and heat, his dwelling arrangements and so on are bounties in which all creatures are equal partners. Among the bounties that are peculiar to human beings, knowledge of the Qur'an has been mentioned first, and it was followed by the knowledge of expressions, because deriving benefit from the Qur'an, and imparting it to others, is dependent on the knowledge of expression. The word "Bayaan"—how to express himself—comprehends all the means of communication created by Allah, like speech, writing etc. There are various languages and dialects of various nations in various regions of the world. All these are constituent parts of linguistic knowledge and all of its kind, enables mankind to know how to address others amongst their equals and counterparts. As for the people of faith and gnosis, their speech is their knowledge of how to address their Rabb, and this is of varying degrees. Some address Him with their tongue, some with their breath, and some address Him with their tears, yet others address Him with their moans and sigh.

Allah shows signs of how to express. Allah says,

اَلشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍۙ وَّالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ وَالسَّمَاۤءَ رَفَعَهَا وَوَضَعَ الْمِيْزَانَۙ اَلَّا تَطْغَوْا فِى الْمِيْزَانِ وَاَقِيْمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيْزَانَ

"The sun and the moon [move] by precise calculation, and the stars and trees prostrate. And the heaven He raised and imposed the balance, that you not transgress within the mizaan, and establish weight in justice, and do not make deficient the mizaan." [QS. Ar-Rahman (55):5-9]

Two of the celestial bodies, the sun and the moon, are among the bounties of Allah. The entire system of this world, depends on the movement of these bodies in their orbits in perfect succession, according to precise calculation that is never delayed nor disturbed. The two bodies, on which depends man’s entire life, run on fixed courses. They are subject to certain laws and they perform regularly, punctually and unerringly their allocated tasks-alternation of night and day, change of seasons and determination of years and months. All of them prostrate to Allah. Prostration is the supreme symbol of humility, respect, surrender and unconditional love and obedience of Allah.

Everything, from the largest celestial body to the smallest plant, is subject to His laws manifest in nature. A little disturbance in or deviation from their set course, would bring down in pieces the whole universe, which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated, but perfectly regulated universe, has been brought into being would have been created without a purpose.

Allah has raised the heavens as well. This could have its obvious or outer meaning referring to the physical height of the sky, and it could also have its metaphorical meaning, referring to the high status of the heaven. In relation to the earth, the heaven occupies a higher position. Normally, the earth is understood to be the opposite of the heaven. From this point of view, the heaven and the earth are treated as opposites and mentioned throughout the Qur’an in that way. Having described the high position of the heaven, the Qur’an goes on to describe that Allah has set the balance, but 'placing the scale' vis-a-vis 'raising the heaven' does not seem to form a suitable pair according to the linguistic norm.

In between the two, a third factor—that of placing the mizaan or balance—is inserted for a sage reason. The wisdom in this seems to lie in the fact that the verses that follow, lay stress on observing justice and fairness. They do not allow violation of rights and practice of injustice. This implies that the ultimate purpose of creating the heaven and the earth was, to establish justice, peace and harmony. Peace, safety, security and harmony, cannot prevail on earth without establishing justice. Without justice, chaos, disorder, mischief and corruption will hold sway in the land.

Allah created the mizaan between people as well, so that they may express with each other, correctly. So, be just in all affairs, observing the rights of people and the rights of Allah. This requires fairness and abandoning injustice and transgression in all things. With one’s actions, it requires sincerity. With one’s states, truthfulness. With one’s life, it requires observing realities, consistency in one’s public and private character, and the abandonment of flattery, treachery, plotting, subtle polytheism, hidden hypocrisy and ambiguous acts. Weigh goods for others in a manner that you would like them to be weighed for you, in full measure without decrease.

Ponder on the following apologue,

On the tangues of men, in a certain zone, there was a wildlife society, let's call it, the Land of Haywana, wished to be known yet not well known, as the world’s youngest and most populous democracies. For to many and variuos kind of inhabitant over the land, it would be understandable, to implement democracy, was hindered to progress, as a result of Malpolitics in various form, including bribery, lobbying, extortion, cronyism, nepotism, parochialism, patronage, influence peddling, graft, and embezzlement. However, the land faced a greater problem in maintaining the public trust, made it all more intimidating. Obviously, it was came from within, widespread corruption, spread and outrageously rampant. Every inhabitant met the experience, grew into a culture, committed out of all levels in the society, in distinction to the lowest of law enforcement officials, to the highest hierarchy of governmental system.

Money and power talked in this terribly culture—labelled "the Judicial Mobsters," an organized, disgusting crime—as briberies prevailed, the accused was able to bribe prosecutors to decline a case against them, or otherwise, those who reported a crime, put up a bribe to the cop, to investigate more intensively, or seduced the judge or court officials, to twist a certain dispute. Even without money encouraging, those who gained power, capable to abuse the prosecutors, even witnesses, acted as they wish. Those who lacked, heavily deprived in the trial, even before it launched.

One who had once blemished his credit by dishonesty, would not be believed for the future, even though he should speak the truth. One would think the consideration of this, should be some obstruction to lying and cheating. Whoever was detected of voluntary, deliberate falsehood, although no cognizanced, was had of it by the public, would yet be for ever detested by the honest, discreeted part of his acquaintance. And though, he might escape all manner of penalty, from the law of the land in which he lived, yet all that knew him, would lay him under a tacit, private condemnation, and treat him for ever after as an outlaw, and an excommunicated person. Cheating and knavery, might now and then, succeeded and passed muster with the most silly undiscerning part of mankind; but the contrivers of such villanous plots, whatever their advantage might be, were sure of getting little or no honour by their exploits; and were liable to be detected and exposed, even by the simple crew which they practised upon.

The honest, just man, who was fair and upright in all his dealings, was unexcepcionable to every body, and no less sured of turning every negociation to his profit, than to his honour and credit. A knave had a chance, and perhaps but an indifferent one, of succeeding once or twice, and that with the most foolish part of mankind; whereas an honest man was sure of being constantly trusted and well esteemed, and that by all wise and good people. 

Mr Wolf, a public prosecutor, on behalf of his client, indicted Mr Fox of felony. But somehow, the claim that should have been 12 years, Mr Wolf only sued for half, 6 years. In the first instance court, the sentence was handed down, Mr Fox was found guilty and sentenced to six years in prison.

Mr Fox requested a formal change to an official decision, Appellate-courts. Your majesty, Mr Ape, was appointed as special judge of the cause. Mr Fox gave in his answer to Mr Wolf’s accusation, and denied the fact. So, after a fair hearing on both sides, Your majesty, Mr Ape, gave judgment to this purpose.

Your majesty said, "I am of opinion that you," he said to Mr Wolf, "Never lost the goods you sue for." "And as for you," turning to Mr Fox, "In my opinion," said he, "Have stolen what is laid to your charge, at least." Your majesty went on, "But don't worry, I know what you are looking for, as I am told. So, in my decision, Mr Fox, not proven guilty and acquitted of all charges." And thus, the court was dismissed.

Waww! What an astonishing decision, not for the Haywana inhabitant, but for the "Judicial Mobsters." Well, may an honest and a just Judge, clearly see, what kind of men they have been occupying their attention with, and shew a proper disgust at the wicked impudence of both plaintiff and defendant, to decide between and do justice to men whose quarrels, are made up of baseness and villainy, and carried on with mutual treachery, fraud, and violence, and whose witnesses are perhaps of the same character with themselves.

The professor drew up with, "Loving is disbursing. Being in love, is knowing love who loves. O truthfulness, we don't love you, but searching for you. O truthfulness, pursuing you is a delightful adventure. Seeking you, solving problem before it happening. Bliss is a completion, our heart is longing for it. But with the selfishness of men, some people, don't want others laughter. Assumptions alters ours. With these nuisances, we then have lack of neutrality. And Allah know best."

And Goldfinch's voice, drifting,

So many questions, still left unanswered

So much, I've never broken through

And when I feel you near me, sometimes, I see so clearly

That only truth I'll never know, is me and you

Look at this man, so blessed with inspiration

Look at this soul, still searching for salvation

I don't know much, but I know I love you

That may be, all I need to know

That may be, all there is to know *)

Citations & References :

- Maulana Mufti Muhammad Shafi', Ma'ariful-Qur'an, Volume 8, Darul Uloom

- De J. La Fountaine, Fables, A Paris

- Thomas Bewick, Bewick's Select Fables, Bickers & Sons

- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco

*) "Don't Know Much" written by Barry Mann, Cynthia Weil and Tom Snow

Bahasa

I Can't Help It!

And now, Professor Nightingale, acted like an actor, monologuing, "O my brothers and sisters! In a mural—at least—there is a poetry. Poetry, is a variety of literature which, its language, bound by rhythm, dimension, rhyme and the arrangement of lines and stanzas. Or more easier, Poetry, is a variety of literature, which, in its language, carefully arranged. Poem is a free poetry, which is not bound by rhyme and dimension, and is not bound by number of lines in each stanza. Syair, is an old poem, in which, each stanza consists of four lines, ended with the same sound.

For some people, Poetry, is a form of freedom and expression. It is one of the many creative ways, to release feelings of anger, or happiness, from the human mind. The intensity of every rhythm, word, and style, of each poem, allow readers to uncover deeper significance to the context.

Listen to this simple poem of Matsuo Basho's frog haiku,

古池や蛙飛こむ水のおと

[Furuike ya kawazu tobikomu mizu no oto]

And Allen Ginsberg's translates it to,

The old pond—a frog jumped in—Kerplunk!

I didn't plan to talk further about poetry, but I wanted to deliver an apologue, about toads. Don't know the difference between a frog and a toad? You aren't alone. While frogs and toads are both amphibians, they are separate families of animals. And while they are similar in many ways, they do have differences, although they are not always clear cut.

All toads are frogs, but not all frogs are toads. Basically, toad is a classification of frog. And here's another fun fact: There's no scientific distinction between a toad and a frog. Confused yet? Who could blame you? In terms of scientific classification, both frogs and toads belong to the order Anura, which means "without a tail." Within the order Anura are several families of animals, including Ranidae, which are referred to as true frogs, and Bufonidae, which are referred to as true toads. Other families of frogs and toads exist — for example, tree frogs are a different family of frogs than true frogs — but these are smaller groupings of species, and some are specific to certain regions of the world.

While many frogs and toads look similar, there are some differences. For example, frogs typically have long, strong hind legs that aid them in leaping, while toads have shorter hind legs more suitable for walking than hopping. The difference in their legs, also leads to a behavioral difference, when approached by humans. Frogs will usually use their long, strong legs to leap into the water when approached, while toads are more likely to sit still and wait it out. If toads do jump away, their jumps are shorter than frogs'.

Frogs usually have big, bulging eyes, while toads' eyes are more subtle in appearance. Frogs have smooth or slimy skin that is moist, toads have thicker, bumpy skin that is usually dry. The differences in their skin, are because of their typical environments. Frogs spend more time in the water or are usually very close to water while on land, so their skin stays moist. Toads, on the other hand, spend more time on land and travel further from water. Unless you live very near water, you're more likely to see toads in your yard, because they travel farther from water.

All toads are poisonous, while frogs are not. Toads have parotoid glands behind their eyes that secrete toxins. These toxins permeate their skin, so you can come into contact with them if you pick them up. Most of the toxins are mild to humans, but you should always wash your hands thoroughly with soap and water after handling a toad.

Both frogs and toads, lay their eggs in water, but you might be able to tell them apart by the egg arrangement. Frog eggs are usually one mass or cluster, while toad eggs are usually arranged in a chain. And both frogs and toads, are indicators of a healthy ecosystem. They can't live in polluted habitats and are sensitive to changes in their environment, so the presence of frogs or toads is a sign the habitat is healthy, while a sudden change in their presence can indicate the area has become polluted or is otherwise unbalanced. Then, what if, there was an incident, a monitor lizard eat the toads?

Before we dive into the apologue, as usual, I want to give an advice to my ego, that good advice, ought to be always followed without our being prejudiced upon account of the person from whom it comes: but it is seldom that men, can be brought to think us worth minding, when we prescribe cures for maladies with which, ourselves are infected. How shocked must people have been, to hear one, have been very zealous in censuring crimes, of which none were suspected more than themselves.

Best deeds are consistent, even if it is small. Our beloved (ﷺ) said,

اكْلَفُوا مِنْ الْعَمَلِ مَا تُطِيقُونَ فَإِنَّ خَيْرَ الْعَمَلِ أَدْوَمُهُ وَإِنْ قَلَّ

“Take up good deeds only as much as you are able, for the best deeds are those done regularly even if they are few.” [Sahih Muslim]

From this hadith, we can learn that, building consistency, is very important.

Let's plop into the apolog,

It was said, in a continent, there were three tribes, lived next door, the Toads Community, the Commonwealth of Ants, and the Scorpion Kingdom. However, why were the Toads mentioned only as a community? In antient times, the Toads, lived an easy free life among their lakes and ponds; but at length grew dissatisfied with such a continuance of undisturbed tranquillity. The toads, so proud of their nationality, they raised it above religion, ethics and moral. One of them declared, "Religion is just a means or a vehicle." In fact, the chairman of the Ideology Board of the Toads Community, which once allowed adultery among juvenile toads, once proclaimed, "Religion is an ideological barrier!"

In fact, they were more likely to believe in myth than reality. There's a myth, growing, "Once upon a time, when the Sun announced his intention to take a wife, Venus, the Toads lifted up their voices in clamor to the sky. Ishtar, goddess of war and sexual love, counterpart of the West Semitic goddess, Astarte, disturbed by the noise of their croaking, inquired the cause of their complaint. One of them said, “The Sun, now while he is single, parches up the marsh, and compels us to die miserably in our arid homes. What will be our future condition if he should beget other suns?"

They'd believe in Ishtar, rather than Allah. So, they petitioned Ishtar for a king. A demon, disguised as Ishtar, smiled at their folly, and threw them down a log of wood, and with a thundering voice said, “There is a king for you.” With this, and the sudden splash it made in the water, they were at first quite panic-struck, and for some time durst not put their heads up; but by degrees they ventured to take a peep, and at length even to leap upon the log. Not being pleased with so tame and insipid a king, they again petitioned Ishtar for another, who would exert more authority. Ishtar, disgusted at their importunate folly, sent them a Stork for their king, who, without ceremony, eat them up whenever his craving appetite required a supply.

Since then, they hadn't obtained any king and a kingdom. The current Toad-king, was the non-sense king they chose as a symbol. Two toads were neighbors. One inhabited a deep pond, far removed from public view; the other, lived in a gully containing little water, and traversed by a country road. The toad, lived in the pond, warned his friend to change his residence and entreated him to come and live with him, saying that he would enjoy greater safety from danger and more abundant food. The other refused, saying that he felt it so very hard to leave a place to which he had become accustomed. A few days afterwards, a heavy wagon passed through the gully, and crushed him to death under its wheels. A scorpion, watching and remembering the surviving toad. The first became the Scorpion-king, and the later, appointed as the Toad-king.

Then, the Commonwealth of ants, were destined, ruled by the Toad Community. But, the Toads were unable to conquer the Scorpion Kingdom, unless they invited them to have a mutual-cooperation.

Why did it happen? The Toad-king, leaping out of the lake, and taking the advantage of a rising ground, made a proclamation to all the beasts of the forest, that he was a great physician, and could heal all manner of diseases. This discourse, with the aid of some hard cramp words, which nobody understood, made the beasts admire his learning, and give credit to every thing he said. At last, the Scorpion-king, who once knew the Toads-king, was present, with indignation asked him, how he could have the impudence, with those thin lanthorn jaws, that meagre pale phiz, and blotched spotted body, to pretend to cure the infirmities of others?

Instantly, all the beasts present, dispersed. But unfortunately, the ant messengers, arrived too late. The wise said, "Never come late. Be on time!" The ants asked what had happened, and informed by the toads, that the Toad-king received recognition from the beasts. The ants, were asked to do so, and they did. The ants was too late to know, it was all just the toads' wishful thinking.

And at one time, when the world was determined to be hit by a plague, the Toad-king made a rule, there should no any throng. One ought to distance, at least 1.5 metres away from another. The rules applied to all, including the Ants. However, the rules, just as a scratch on paper, because it was translated as, "like or dislike." Someone who was consistent, behaved in the same way, had the same attitudes towards people or things, or achieved the same level of success in something.

Consistency, usually implies a positive sense of dependability. If you show consistency at the work place, your manager can depend on you. Definitions of consistency, a harmonious uniformity or agreement among things or parts. But anyway, Consistency is not a skill or talent, you have direct control over it.

In reality, the grill, was getting farther away from the toaster. Once, a toad throws a massive party, attracting a large crowd, but wasn't penalized. Various ridiculous reasons emerged from the Toads. On the other hand, once, there were ants, swarmed, they were immediately taken away and imprisoned. They tried to ask for an explanation, water-canon—not lachrymator, because it didn' work for the ants—as the answer. The Scorpion-king qustioned the Toad-king, "Why did you do it? Don't you know, ants like to swarm?" The Toads-king answered, "I can't help it! It's my nature."

One day, when the Toad-king was distributing groceries and t-shirts—and I couldn't imagine what if the Toads were wearing t-shirts—inviting a crowd. The Scorpion-king, who was passing by, rebuked him, "Why did you do it, didn't you recognized the rules you made yourself?" The Toad-king retorted, "I can't help it! It's my nature."

Ultimately, one day, the Scorpion-king and the Toad-King, met on the bank of a babbling stream. It's too treacherous to cross, so the scorpion nicely asked the toad to carry him across on its back. This made the toad a little suspicious. He asked, “How do I know, you won’t sting me?” The scorpion reassured, “Because if I do, I will die too.” That sound reasoning, relaxed the Toad's nerves. So, he allowed the scorpion to climb aboard and they shoved off across the flowing water. They got halfway across the stream and the scorpion stung the toad directly in the middle of his back. The toad felt the onset of the scorpion's poison and starts to sink. He managed one dying breath, "Why?!" And the scorpion replied, "I can’t help it. It’s my nature!" And their destiny, like Pharaoh and his troops, drowned into the Read Sea.

Parallel with the sinking of the Scorpion and the Toad, children of men sang,

The toads croak, the toads croak

croaking at the river bank

ribbit kwaak ribbit kwaak

ribbit ribbit kwaak

The professor concluded with a request, "There are tons of references to the Scorpion and the Toad across pop culture, it's sneaked its way into countless movies and TV shows. Try to find out, who are  the real Scorpions, and who are the real Toads! And Allah knows best."

References :
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons

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