Every Single One of Us is a Leader (3)

The Moon then said, "Power is a contingent, multifaceted resource which involves the ability to influence or control others. Authority, can be characterized as the right to wield power or to influence people. A leader has power and authority. Both attributes are useful to influence the followers or people. A good leaders, able to manage the power accordingly and authority appropriately.

In Islamic perspective, the leaders in Islam must deliver the mandate or amanah to whom suppose receiving it and enforce the law with justice. Both outcome of amanah and justice are the most difficult duties of the leaders and with that, the people can be governed proportionately and professionally.

In selecting the leaders, the people must do it carefully and seriously because the leaders have to protect the religion and not play with it. The leaders in Islam are encourage to learn and understand the concept of Islamic teachings, thus they keep the interests of Islam as a priority.

The ultimate power is possessed by Allah, Subhanahu wa Ta'ala, while the power of the leaders is for temporary moments which will end after certain period. The power in Islam is useful in bringing prosperity for the Ummah (society) and protecting people from harmness.

As an example shown by the second caliphs of Islam; Umar bin Khattab, radhiyallahu 'anhu. Although he has dominant power in some continents but he always to take care each individual and ensure that he/she receives an adequate food or decent place to live. The power makes Umar bin Khattab more down to earth and humble person. The more power he has, the more lower he put himself in front of others or adherents. Everyone knows how strong he is, how tough he is and how sturdy he is but he will use those superiorities only for the opponent of Islam and not for his people. He never abuse his power for individual or family matters. All of these contributions of Umar bin Khattab acknowledged by our beloved Prophet (ﷺ), particularly on how he used his power according to the Islamic teachings which then our beloved (ﷺ) told the Companion that 'If there is an upcoming Prophet after me, he will be Umar bin Khattab.'

Numerous researches of leadership emphasize on specific attributes. Those attributes can be used to distinguish the effective and ineffective leaders. Therefore, some researchers focus on social and historical relations and based on a relational and perceptual phenomenon as the important contexts in leadership concept. That is why the Muslim Ummah always refers to 'Khilafah' as the concept of Leadership. But somehow, many people feel phobia when they hear it.

The authority of the Prophe (ﷺ) and four caliphs comprises many aspects, not only as a leader who in charge of government administration, but include religion, education, financial, sciences, agricultural, water, and economy affairs. Their authority is legitimated and monitored by Allah Subhanahu wa Ta'la and the adherents, means that they are responsible in this world and the here after. Authority is related to Amanah which is an important element in Islamic leadership concept.

Our beloved Prophet (ﷺ) was an extraordinary human being : spiritual leader, judge, political reformer, governor, orator and arbiter. The hadith obviously captures the struggles, triumphs, wit and humanity of the man - and his charisma shines through the texts. Muslims consider the Prophet(ﷺ) to be the perfect example of a human being, and the greatest of all leaders, as proved by the genuine zeal and astonishment with which adherents around the world excerpt His words and examples.

One of the caliphs, Abu Bakar As-Siddiq, radhiyallahu 'anhu, who always hold an amanah. Although he only leads the Muslim for 2 years (632–634 H) but he left a legacy of proceeding the mandates of disseminating Islamic teachings in sad and bad situations after the death of our beloved Prophet (ﷺ). He is a companion and adviser to the Prophet (PBUH) who spent his life in distress and pleasure moments. He received and kept the authority accordingly till he was handed over to Umar bin Khattab. This is a good reference for Muslims leaders in their approaches, decisions and actions or called as referent authority.

A reasercher revealed the importance of traits and qualities of leaders in Islamic thoughts. He elaborated based on the past history in the Islamic state that the Muslim leaders possess distinctive attributes as follow : 

Ability to reason or act rationally; Not appointing the non-faithful as deputies; Free from hatred and envy; Not listening to slanderers and backbiters; Knowledgeable (Ma’rifah); Generous; Flexible; Clever; Mentally stable; Wise (wisdom); Abiding by promises; Patient (Sabr) and endurance; Courage and determination; Forgiving; Honest; Thankful; In control of desires; Caring; Able to keep secrets; Diplomatic; Acting decisively; Humble; In control of his temper; Relying on evidence; Following-up and processing work; Receptive and willing to give advice; Attentive; A good organizer; Rewarding and recognizing achievers; Respectable in their appearence; Begin from the possible; Enterprise (Iqdam); See advantage in disadvantage; Turn minus into plus; Eloquence (Fasah); Justice (Al-'Adalah) and compassion; Superior communication; Humility; Leniency (Lin); Conviction (Yaqin); Gradualism instead of radicalism; Morality and piety (honesty and trust); Equality (al-Musawat); Self-sacrifice (Tadhiyah); Mutual consultation and unity (fraternity and brotherhoos); Faith and belief; Sovereignity (Al-Siyadah); Lifelong endeavor; To be pragmatic in controversial matters; Freedom (al-Hurriyah); Commitment and sacrifice; Gratitude and prayers; Enjoining the right and forbiidding the evil; Make a friend out of an enemy; Encourage the power of peace; Not to be a dichotomous thinker.

Meanwhile, in the commercial context, there are two categories of traits and qualities that a leader must have moral discipline. The moral encoragement are,

• Patience
• A sense of responsibility
• Selflessness
• An ability to make peace among conflicting parties
• Tenderness and kindness in conversation
• Goodness
• Forgiveness
• Cooperative

However, these attributes associated with moral, must be accompanied by the attributes related to the avoidance. The moral avoidance are,

• Lies
• Anger
• Arragance
• Suspicion
• Spying
• Enviousness

Most of the mentioned qualities and traits, used to help the leaders in attaining their objectives. The qualities of the leaders in Islamic thoughts meant for nurturing healthy organizations and resulted the followers or people become united and faithful. The identified qualities seem to be crucial leadership traits, although not all leaders show these qualities simultaneously. In fact, the history of successive Muslim states had been adopted essential qualities of mercy, kindness, and justice." 

The Moon then wrapped up, "O Owl! All the leaders’ qualities in Islam, dedicated to serve the adherent or followers, and this is an ibadah to gain Allah's pleasure. It is true that the leaders reflect the quality of their people. One possible trigger that can create qualities among the leaders is, by possession the knowledge. A qualified leader through education may have decent quality to lead the followers. They can learn the situation and handle many problems calmly, especially when they always see all matters are under their responsibility that one day will be asked by Allah in the Hereafter."

[Part 4]

Bahasa

Every Single One of Us is a Leader (2)

"Leaders is a man to be followed and obeyed as long as he refers to Al-Qur’an and Hadith as guidance before making any decisions." the Moon went on. "Allah instructed,

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْٓا اَطِيْعُوا اللّٰهَ وَاَطِيْعُوا الرَّسُوْلَ وَاُولِى الْاَمْرِ مِنْكُمْۚ فَاِنْ تَنَازَعْتُمْ فِيْ شَيْءٍ فَرُدُّوْهُ اِلَى اللّٰهِ وَالرَّسُوْلِ اِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِۗ ذٰلِكَ خَيْرٌ وَّاَحْسَنُ تَأْوِيْلًا ࣖ

'O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.' [QS An-Nisa (4):59]

Moreover, Islam stated the characteristics to become a leader, among others must be abundantly with knowledge and bodily prowess, with that can lead successfully as Allah says,

وَقَالَ لَهُمْ نَبِيُّهُمْ اِنَّ اللّٰهَ قَدْ بَعَثَ لَكُمْ طَالُوْتَ مَلِكًا ۗ قَالُوْٓا اَنّٰى يَكُوْنُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ اَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِۗ قَالَ اِنَّ اللّٰهَ اصْطَفٰىهُ عَلَيْكُمْ وَزَادَهٗ بَسْطَةً فِى الْعِلْمِ وَالْجِسْمِ ۗ وَاللّٰهُ يُؤْتِيْ مُلْكَهٗ مَنْ يَّشَاۤءُ ۗ وَاللّٰهُ وَاسِعٌ عَلِيْمٌ

'And their prophet said to them, 'Indeed, Allah has sent to you Saul as a king.' They said, 'How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?' He said, 'Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing.' [QS. Al-Baqarah 2):247]

In short, there are three main characteristics of a leader, first of all, competence, secondly, competence, and third, competence.  Of course, faith is more important, but it is difficult to grab someone's Iman considering that Iman can increase and decrease, but one way to assess a leader's Iman is by looking at his competence.  Competent person is a knowledgeable person, and isn't it the pinnacle of knowledge, is knowing Allah? 

Out there, certain people invite us to do certain things, by saying, 'Just do good!'," the Moon went on. "But if they were asked, 'How do you do it?' What's the dose? 'Is there a guide?' So and so would say, 'Well, just do it!' Brother says, 'Do that, like this...' Uncle says, 'Like that...!' The neighbors say, 'I think it's like this...' Each of them, has a different view," the Moon explained.

Then, she  said, "In Islamic perspective, of all guidance in our life, Allah has provided it. For example, listen to this apolog, 

'There is nothing better than hearing the melodious song sung by birds while in nature. One such beautiful and euphonious songbirds are Larks! 

Horned Lark (Eremophila alpestris) is a species of Larks, found in North America, Asia, and Europe. It has a brown-colored body with a white-colored breast with black patches. It has a yellow or pale white face with a black stripe running down from the bill to below the eyes that looks like it is wearing a black mask. The most distinctive feature about the bird is a pair of black tufts in its head that look like horns, hence the name, Horned Lark.

Horned Larks are considered cute because of their small size and appearance. Their appearance not only aids the Horned Larks in looking attractive, but it also helps them in hiding from their predators as their brown-colored body helps them camouflage with dry ground.

Horned Larks are friendly birds. They live in flocks and often hunt in flocks. They even communicate with flocks of other Horned Larks by singing high-pitched songs.

According to an ancient legend, the Lark progenitor was created before the earth itself. So, it hasn't been proven, right? But maybe, there is a moral.

When her father died, as there was no earth, she could find no place of burial for him. She let him lie uninterred for five days, and on the sixth day, not knowing what else to do, she buried him in her own head. Hence she obtained her tufts, which is popularly said to be her father’s grave-hillock.'

As I said before, that in doing good, Islam has provided guidelines, such as kindness to parents (birr al-walidayn). Islam is the greatest favor of Allah with which He has distinguished humankind to pay his or her duty in all aspects of Islamic culture, especially about parents and relatives. There are many Ayat and Ahadith, and good advices from the Salaf, that it is the duty of every Muslim to value his or her parents and encourage to pay respect to them. This cannot be accomplished, without understanding all the aspects of the Deen of Islam, which should be based on the Qur’an and the Sunnah.

Allah has commanded to kindness to parents (birr al-walidayn) and joining family ties (silah al-rahm). The word 'birr' the Arabic language is used to describe righteousness, piety, reverence, devoutness and kindness among other things. Although it is a comprehensive word that contains many meanings. Allah has promised Paradise to those who implement birr.

Allah says,

وَقَضٰى رَبُّكَ اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ وَبِالْوَالِدَيْنِ اِحْسٰنًاۗ اِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ اَحَدُهُمَآ اَوْ كِلٰهُمَا فَلَا تَقُلْ لَّهُمَآ اُفٍّ وَّلَا تَنْهَرْهُمَا وَقُلْ لَّهُمَا قَوْلًا كَرِيْمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيٰنِيْ صَغِيْرًاۗ

'Your Rabb has ordered that you worship none other than Him, and that you show ihsan to the parents. If either or both of them reach old age with you, say no word of ‘uff (that shows ingratitude and impatience towards them), and do not be harsh with them, but speak to them respectfully and lower your wing in humility towards them in kindness and say, ‘O my Rabb, have mercy on them just as they have raised me when I was young.' [QS. Al-Isra (17):23-24]

Show ihsaan to the parents, means being good (birr) to them and honouring (iqram) them. There are Three Principles of the Deen Islam, i.e. Islam, Iman and Ihsan, whereas Ihsan is the Highest Principle of the Deen. Ihsan is a word that holds many meanings and cannot be correcdy translated into oneword. In the context of dealing with parents as, goodness, compassion, affection, love and to give preference to that which pleases them.

With respect to the word ‘uff'—'Do not say uff to them'—can be interpreted as anything deemed little.

'Do not be harsh with them' means ‘do not speak in a rude manner or raise voice at them.’

'Speak to them respectfully' means that you should speak with gentleness and in the best way you can.

'Lower your wing in humility towards them' because of the compassion and mercy you feel for them.

The rights of parents (haqq al-walidayn) are made clear as Allah saying,

اَنِ اشْكُرْ لِيْ وَلِوَالِدَيْكَۗ

'... Thank Me and thank your parents ...' [QS. Luqman (31):14]

Allah paired being thankful to Him with being thankful to parents.

So, it's just a matter of seeking knowledge. How are we to establish Allah’s Shari'ah on earth without knowledge? Upon which Madh-hab will we bring that about? To establish Allah’s Shari'ah on earth, we most definitely need scholars and students of knowledge; we need scholarly research; we need to be diligent and patient; and we need to work hard and raise our level of faith through training and education.

To every noble brother, who strives to achieve goodness and to fight evil and deviation, may Allah bless you in your efforts, but do not forget to carry the sword of knowledge. How are false creeds defeated ? By Allah, you will not be able to bring an end to false creeds without knowledge. How many people have debated with adherents of false creeds, only to be defeated because of a paucity of knowledge! Suppose you are able to convince someone that his beliefs are false; do you have the knowledge to then teach him correct beliefs and the right methodology ?

In teaching others, one can of course rely on nothing better than the Qur’an, the Sunnah, and the guidance of our pious predecessors. To teach people based on these sources requires scholars, students of knowledge, reliable books, and the ability to discern between the authentic and the unauthentic.

The following, are examples of people or types of people that say,

• A man says [perhaps in a drawing room or at a dinner gathering], 'We want Allah’s Shari'ah to be applied as a system and way of life,' yet he does not know Allah’s judgements, commands, or prohibitions in the most basic of matters—in regards to prayer, fasting, clothing, wedding banquets, or funerals.
• Another man makes fun of scholars and religious books, saying,' These divert us from Jihad and from establishing Allah’s Shari'ah on earth!'
• Upon hearing someone call upon people to have good manners, a man says, 'These are minor details.' He says the same when he hears someone warn about innovation, fabricated ahadith, and imitating the disbelievers; and he says the same when he hears someone talking about the virtues of remembering Allah.
• And when yet another person hears certain rulings of the Shari'ah, he says, 'Such matters divert our attention away from waging war on deviant, materialistic ideas and groups that are astray,' yet if you asked him to refute the deviant ideas he is talking about, he will not be able to give a coherent answer.
• Another man says, 'These [scholars] are short sighted and restricted in their views. My view, on the other hand, is comprehensive and complete.' In this way, he disparages the people of knowledge. Yet what is the reality of his comprehensive approach ? What knowledge does he have about Aqidah? What learning can he boast about regarding Fiqh? He talks frequently about politics, yet what knowledge does he have about the subject? What knowledge does he have about economics? And what does he know about Islamic manners? Though he speaks of comprehensiveness, his knowledge is anything but comprehensive. In fact, you would not be far off the mark if you were to say, 'He carries nothing with him except for the word, ‘comprehensiveness.’'
• Yet another man says, 'We can do nothing until we have a rightly-guided Khalifah.' If any conversation lacks the mention of this theme, he will rant and rave about the shortsightedness of those that are carrying on the conversation.
• Another man says, 'Our path is that of knowledge and of following [the Sunnah], without blindly following [a person or a group of people],' yet you will find that he is himself a blind follower, a man who is not even remotely acquainted with knowledge, so that the sum of what he possesses is a slogan. Meanwhile, without having any knowledge, he accuses others of being ignorant, of being innovators, and of being misguided.
• Yet, another person acts as if judgement regarding the beard, one’s attire, and other similar matters, has nothing to do with action; it is sufficient in such matters to have a good intention. In his view, ruling by what Allah has revealed applies to other matters.
• Another man says about many issues in the Shari'ah, 'These represent the outer shell.' Yet you will find that he doesn’t even apply what he considers to be the ‘core issues’ of Islam. He only argues as he does in order to escape from having to apply certain teachings of Islam.

For those who criticizes others who are trying to their utmost to apply the Religion, is to ask himself these questions, 'What have I contributed to myself, to my family, and to the Ummah? What have I put forward in terms of good deeds? And what have I done in terms of bad deeds?” Abdullah Ibn Mas'ud, radhiyallahu 'anhu, related that the Prophet (ﷺ) said, 'He will not enter Paradise who has an atom’s weight (or the weight of a tiny ant) of pride in his heart.'

Abdullah ibn Mas’ud also reported that the Prophet (ﷺ) said,

لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ قَالَ رَجُلٌ إِنَّ الرَّجُلَ يُحِبُّ أَنْ يَكُونَ ثَوْبُهُ حَسَنًا وَنَعْلُهُ حَسَنَةً قَالَ إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

'No one who has the weight of a seed of arrogance in his heart will enter Paradise.'

A man said, 'But a man likes to have nice clothes and nice shoes.'

The Prophet (ﷺ) said, 'Verily, Allah is beautiful and He loves beauty. Arrogance is to disregard the truth and to look down upon people.' [Sahih Muslim]

And the Prophet (ﷺ) said, 'Three [matters] destroy, and three [matters] save [a person from destruction]. The three that destroy are stinginess that is complied with, desire that is followed, and a person having a high opinion of his own self. The three that save [one from destruction] are fear of Allah, both in secret and out in the open; moderation in poverty and in richness; justness in anger and in contentment.' [Al-Bayhaqi; Hasan according to al-Albani]

Observe how having a high opinion of one’s own self is a cause of destruction, and how justness in both anger and contentment saves one [from destruction]. The Prophet (ﷺ) warns against disease of nations,

سَيُصِيبُ أُمَّتِي دَاءُ الأُمَمِ

'Verily, my nation will be afflicted by the diseases of nations.'

They said, 'O Messenger of Allah, what are the diseases of nations?' The Prophet (ﷺ) said,

الأَشَرُ وَالْبَطَرُ وَالتَّدَابُرُ وَالتَّنَافُسُ فِي الدُّنْيَا وَالتَّبَاغُضُ وَالْبُخْلُ حَتَّى يَكُونَ الْبَغْيُّ ثُمَّ يَكُونَ الْهَرْجُ

'Insolence, hubris, turning their backs to one another, competing for worldly possessions, hating each other, and miserliness, until there will be oppression and then there will be bloodshed.' [al-Mu’jam al-Awsaṭ; Hasan (fair) according to Al-Albani]

He (ﷺ) warn us that Muslim nation will be ruled by evil, if it is arrogant, saying,

إِذَا مَشَتْ أُمَّتِي بِالْمُطَيْطِيَاءِ وَخَدَمَهَا أَبْنَاءُ الْمُلُوكِ أَبْنَاءُ فَارِسَ وَالرُّومِ سُلِّطَ شِرَارُهَا عَلَى خِيَارِهَا

'When my nation walks with a swagger and their servants are the sons of kings, Persians, and Romans, the worst of them will be given authority over the best of them.' [Sunan at-Tirmidhi; Sahih (authentic) according to Al-Albani]

Finally, I want to remind myself and my brothers about these important ahadith,

ابْغُونِي ضُعَفَاءَكُمْ فَإِنَّمَا تُرْزَقُونَ وَتُنْصَرُونَ بِضُعَفَائِكُمْ

'Seek out the vulnerable among you. Verily, you are only given provision and support due to your support of the weak.' [Sunan at-Tirmidhi; Sahih (authentic) according to At-Tirmidhi]

And so we ask Allah to bless us with justness in all of our affairs, in our judgement of groups and their messages, regardless of whether we are angry or content. And we ask Allah to help us against the desires of our souls. Indeed, He is upon all things capable."

[Part 3]

Bahasa

Every Single One of Us is a Leader (1)

"Once, I passed by a land called Bhumi Adhineta," the Moon disclosed after saying basmalah and greeting with salaam. "In that land, I observed two men, with their respective story. But before telling you about them, O Owl, I want to remind us of something, to myself and to you who are willing to observe!"

Then, the moon quotes, "`Abdullah bin `Umar had said, 'I heard the Messenger of Allah (ﷺ) saying,

كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ

 عَنْ رَعِيَّتِهِ، الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ فِي أَهْلِهِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالْمَرْأَةُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا، وَالْخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ

'All of you are guardians and responsible for your wards and the things under your care. The Imam (i.e. ruler) is the guardian of his subjects and is responsible for them; and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband's house and is responsible for it. A servant is the guardian of his master's belongings and is responsible for them.'

I thought that he (ﷺ) also said,

وَالرَّجُلُ رَاعٍ فِي مَالِ أَبِيهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَكُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ

'A man is the guardian of his father's property and is responsible for it. All of you are guardians and responsible for your wards and the things under your care." [Sahih Al-Bukhari]

Ibn Sinni related an authentic hadith from Abu Hurayrah, radhiyallahu 'anhu, that the Messenger of Allah (ﷺ) said, “Every person from the children of Adam is a chief: A man is the chief over his family, and a woman is the chief of her house.”

So, regardless of whether we have a Muslim ruler or not, every single one of us is a shepherd, a leader, a chief, a commander, a guardian in his home—with tremendous responsibilities that he must fulfil.

Islam is a religion that governs all matters including leadership. Leadership is an important subject that had been used to disseminate the Islamic teaching or da’wah and as the most significant instrument for the realization of an ideal society which is based on justice and compassion. Both elements are interrelated and as main reference in leadership. Leaders must enforce and promote justice continuously as Allah instructed,

اِنَّ اللّٰهَ يَأْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمٰنٰتِ اِلٰٓى اَهْلِهَاۙ وَاِذَا حَكَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْكُمُوْا بِالْعَدْلِ ۗ اِنَّ اللّٰهَ نِعِمَّا يَعِظُكُمْ بِهٖ ۗ اِنَّ اللّٰهَ كَانَ سَمِيْعًاۢ بَصِيْرًا

'Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.' [QS. An-Nisa (4):58]

This verse was revealed right after Mecca had peacefully surrendered to the Muslims. ’Ali ibn Abi Ṭâlib, radhiyallahu 'anhu, the Prophet’s cousin and son-in-law, took the Ka’bah’s key by force from Othmân ibn Ṭalḥa, the non-Muslim keeper of the Ka’bah. The verse was revealed to the Prophet (ﷺ) inside the Ka’bah with the order to give the key back to its rightful owner. He (ﷺ) ordered Ali to return the key to the keeper immediately along with an apology. Othmân was also promised that his family would keep the key forever. The keeper was so touched by the Quranic sense of justice that he decided to accept Islam.

The basis of leadership consists of religion, moral and human sources. All the three components are based on spirit of Taqwa. There is a study using the concept of taqwa which operationalized to two distinct components : firstly,  a spirituality with three dimensions of iman (belief), ibadah (rituals) and tawbah (repentance), and secondly, a responsibility with six dimensions of emotional control, sadaqah, forgiveness, integrity, patience and justice. With a mediating influence of the trust variable, the results show that a leaders’ level of taqwa influences his/her effectiveness, where one dimension of spirituality which is belief, and three dimensions of responsibility; sadaqah, integrity and emotional control, were found to predicate business leadership effectiveness, whereas trust was found to positively influence leadership effectiveness. Moreover, trust was found to fully mediate the relationship between iman and leadership effectiveness; on the other hand, trust was found to partially mediate the relationship between responsibility and leadership effectiveness. Moreover, mentioned that the quality of Islamic leadership can positively influence the attitudes of followers or people, and bring higher levels of satisfaction, motivation, performance, positive energy and organizational loyalty, while asserted that the quality of Islamic leadership serves as an important human resource that offers value for organizational performance.

Islam is a number of hand grips as related by Ibn Hibban in authentic hadith, 'The handgrips of Islam (i.e., the teachings and legislations of Islam) will be undone one handgrip at a time. Every time one handgrip is undone, people will hang on to the one that follows it. The first of them to be undone is al-Hukm (Islamic rule) and the last of them is the Prayer.”

Therefore, Islam is made up of parts that hold together; the most important of those parts is Islamic rule, which comprises Prayer, Zakat, Hajj, etc. Just because a Muslim is busy calling upon society to establish Allah’s Shari'ah as a way of life and as a constitution of a country, he is not excused from the duty of applying Allah’s Shari'ah in his life, among his family, and among all whom he is able to influence.

This is important to understand, because some people who, for instance, call upon others to correct their beliefs and raise their level of understanding are accused of frustrating the efforts of others who are trying to establish Allah’s Shari'ah in a land. In another example, you might find people who get frustrated when they are told to straighten their lines for Salaah; they might say, for example, 'This is not what we should preoccupy ourselves with these days.' But if one were to reflect on the our beloved's (ﷺ) command regarding this practice, one would come to an opposite conclusion. Abu Mas'ud reported,

The Messenger of Allah (ﷺ) used to touch our shoulders in Salaah, and said,

اسْتَوُوا وَلاَ تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ لِيَلِنِي مِنْكُمْ أُولُو الأَحْلاَمِ وَالنُّهَى ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ

'Keep straight, don't be irregular, for there would be dissension in your hearts. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them.'

Abu Mas'ud said, 'Now-a-days there is much dissension amongst you.' [Sahih Muslim]

Our beloved (ﷺ) plainly stated that not straightening the rows in Salaah, leads to discord among the hearts of people. They are therefore, wrong, who say that speaking about the importance of straightening the rows divides the hearts of people and diverts them from the more important teachings of the Religion.

Discord among the hearts of the Ummah, then leads to failure, destruction, and a dissipation of strength. Allah, Subhanahu wa Ta'ala said,

وَاَطِيْعُوا اللّٰهَ وَرَسُوْلَهٗ وَلَا تَنَازَعُوْا فَتَفْشَلُوْا وَتَذْهَبَ رِيْحُكُمْ وَاصْبِرُوْاۗ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيْنَۚ

'And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.' [QS. Al-Anfal (8):46]

Abdullah narrated, 'I heard a man reciting a verse of the Qur'an, but I had heard the Prophet (ﷺ) reciting it differently. So, I caught hold of the man by the hand and took him to Allah's Messenger (ﷺ) who said,

كِلاَكُمَا مُحْسِنٌ

"Both of you are right."

Shu`ba, the sub-narrator said, 'I think he (ﷺ) said to them,

‏ لاَ تَخْتَلِفُوا فَإِنَّ مَنْ كَانَ قَبْلَكُمُ اخْتَلَفُوا فَهَلَكُوا

"Don't differ, for the nations before you differed, and perished [because of their differences]." [Sahih al-Bukhari]

If we combine the meanings of the above-mentioned ahadlth and verse, this is the meaning we are left with, 'Straighten your rows, and do not differ (neither in your bodies when you are lined up for Prayer nor in your hearts); otherwise, you will be destroyed, you will fail, your strength will depart, and your enemies will defeat you.

One who thinks that, if we are to establish Allah’s Shari'ah on earth, we must ignore straightening the rows in Prayer and other similar issues in the Religion, is like a person who thinks that Prayer is more important than fasting and all else, and so he reproaches those who talk about the importance of fasting or the prohibition of usury-based dealings. They are both wrong, for obligatory deeds in the Religion, are as many as they are varied. And the Muslim is required to perform them to the utmost of his ability.

Therefore, there is no just reason to say that some duties clash with other duties. Performing Jihad in the way of Allah is obligatory; inviting others to the way of Allah is obligatory; waging war on false beliefs is obligatory; fighting the spread of backbiting and slander is obligatory; being dutiful to one’s parents is obligatory; straightening the rows is obligatory; a Muslim is responsible, according to his ability, for all of these duties.

When one says that there are priorities — the more important duty and the important duty - he is speaking the truth. However, we need to know about priorities, not in order to forsake our duties, but in order to coordinate and classify our duties and in order to race to perform good deeds.

For every matter that is important, there is another that is even more important. Yet the presence of what is more important, does not play down or nullify what is important. It is only when a situation becomes difficult and constricted, when one is able to apply only one of two or more matters that he should give priority to the most important matter. This is akin to the way we sometimes—when we are short on time, for instance—give precedence to the obligatory deed over the voluntary one.

When circumstances are not straitened, which is the rule and not the exception, then we must strive, according to our ability, to apply both the more important and the simply important matter.

In the light of our beloved (ﷺ) saying,

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ ‏

'Whosoever from you sees evil, then let him change it with his hand; if he is not able to, then with his tongue; and if he is not able to, then with his heart. And this (changing evil with one’s heart, by at least sincerely hating it) is the weakest level of al-lman. [Sahih Muslim]

And we must not forget the jurisprudential principle, 'It is not permissible to delay clarifying [the ruling in an issue] until after its needed time.' Let us suppose that you hear a person mentioning a fabricated hadith; will you delay telling him about his mistake until after Allah’s Shari'ah is applied as a way of life and as a constitution of a country ? Are you hoping that you can then inform him that a number of years ago he mentioned a fabricated hadith ? What guarantee do you have that both of you will be alive when Islam has a country ? What guarantee do you have that you will remember all of the wrongs you did not redress in years gone by, or all of the good deeds that you did not enjoin others to perform ? When you see someone performing an evil deed, will you postpone reproaching him until the Islamic country is established ? Or will you apply the aforementioned hadith, 'Whosoever from you sees evil...'

‘Evil’ in the hadith is expressed as an indefinite noun, which indicates that the hadith is referring to evil that is both great and small.

[Part 2]

Bahasa

The Key to Relief Door (3)

'Al-Hasan said, ‘The state of ridaa is rare, but sabr is the recourse of the believer,' the coachman continued, then extended, 'Sulayman al-Khawas said, ‘The station of sabr is below that of ridaa. Ridaa is that a person, before the onset of tribulation, is content whether it is present or not. Sabr is that a person, after the onset of tribulation, bears it steadfastly.

Ridaa is the opposite of displeasure and malcontent. Ibn Mas'ud, radiyallahu 'anhu, said, ‘Ridaa is that you not please the people at the expense of the displeasure of Allah; that you not praise anyone for the provision Allah has granted you; and that you not blame anyone for that which Allah has not given you. The grant of provision is not dictated by the avarice of a person and neither is it withheld because of the aversion of another. By Allah’s justice and knowledge did He place relief and joy in certainty and contentment, and worry and distress in doubt and displeasure.’

Jurjani said that it referred to the joy of the heart at the occurrence of the decree. Ibn al-Qayyim mentioned that it is the tranquillityof the heart in the face of the vicissitudes of the decree and the firm knowledge that it has that Allah would only that which is good for it.

Sabr is to refrain and withhold. Raghib said, ‘It is to withhold the soul as determined by the Legal Law and the intellect.’ Ibn Hibban said, ‘It is obligatory upon the intelligent, in the beginning, to adhere firmly to sabr at the onset of difficulty and when he becomes firm in this he should then move on to the level of contentment (ridaa). If one has not been nourished with sabrhe should adhere firmly to inculcating sabrin himself (tasabbur) for that is the first stages of ridaa.

If a man was to have sabr, truly would he be noble; for sabr is the fount of all good and the foundation of all obedience. The stages leading to it, are concern (ihtimam), awakening (tayakkuz), examination and circumspection (tathabbut), and tasabbur; after it comes ridaa and that is the peak of the spiritual stations. Sabr is displayed in three matters: sabr from sin; Sabr upon obedience; and sabr in the face of adversity and calamity.’

The difference between Sabr and Ridaa, is that patience is to restrain the soul and to prevent it from displeasure while sensing discomfort or pain. Ridaa necessitates that the heart readily accept what it is facing and, even if it was to feel some pain at what it is facing, the sense of contentment will lessen it, perhaps even removeit altogether. This is because the heart has felt the soothing breath of certainty and cognisance. This is whya largegroup of the Salaf would say, ‘The person who is content does not desire a state other than the one he is in whereas the patient does.’

Sabr is to be shown at the onset of calamity, ridaa is shown after the onset of calamity. This is because a servant could well resolve to be content at the decree before it occurs, but the resolve dissipate when he actually faces it. Whoever is content after the decree has befallen is one who is truly content.

Therefore, in summary, patience is obligatory and must be present. Beyond patience there is displeasure and malcontent, and whoever is displeased at the decree of Allah, his lot will be displeasure. Moreover, the pain he will face and the malice of his enemies, will be far greater than his despair.'

The passenger responded, 'There is a story, I don't know if it's related to what you've said, but, would you like to hear it?' 'Yes, of course, tell me!' answered the coachman. Then the passenger told the story,

A drone is a male honey bee. Unlike the female worker bee, drones do not have stingers. They gather neither nectar nor pollen and are unable to feed without assistance from worker bees. A drone's only role is to mate with an unfertilized queen.

So, it happenned that a drone observed a snail, labouring his tedious journey with tardy pace, 'I marvel,' said the drone, 'How you have patience to drag on at that slow rate, whilst I can pass swiftly through the air, and go miles to your inches.'

'It is very true,' answered the snail, 'You certainly do make a thousand times the speed that I can; but remember, that your swift journey leaves no mark or memorial behind, to show that you ever had existence; while I, though slow, leave behind me a shining record of my path.'

The coachman asked, 'What's the moral?' The passenger commented, 'Few take care to live well, but many to live long; though it is in everybody’s power to do the former, but in no man’s command to do the latter.'

The coachman smiled and said, 'Look, our destination is in sight. We'll be there in a minute!' The passenger then also smiled, nodded. And the cart moved slowly towards its destination, accompanied by the chanting of the two men,

Rain and tears are the same
But in the sun, you've got to play the game
When you cry, in winter time, 
You can pretend, 'It's nothing but the rain!' 

How many times I've seen?
Tears coming from your blue eyes

'Give me an answer of love!'
'I need an answer of love!' 

Rain and tears in the sun
But in your heart, you feel the rainbow waves *)

Before leaving, the Moon said, "Whoever inculcates patience in himself, Allah will grant him patience. Allah has not granted anyone a gift better and more expansive than patience. Glory be to Allah As-Sabur, the One Who is most patient and enduring. He does not act in a hastily manner, but rather waits until the proper time. He does not punish the disobedient and unbelievers, he allows time for them to repent or an opportunity to take the right path. And Allah knows best."

Citations & References:
- Imam ‘Abdu’l-Rahman Ibn Nasir al-Sa'di, 8 Steps to Happiness, Dar as-Sunnah
- Ibn Rajab Al-Hanbali, The Three That Follow to the Grave, Dar As-Sunnah
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson
*) "Rain And Tears" written by Evangelos Papathanassiou & Gerard Bergman

[Part 1]

Bahasa

The Key to Relief Door (2)

The coachman quoted, 'And also, the Prophet (ﷺ) said, '... and that with hardship comes ease.' This statement is taken from His sayings,

سَيَجْعَلُ اللّٰهُ بَعْدَ عُسْرٍ يُّسْرًا

'... Allah will appoint after difficulty, ease.' [QS. At-Talaq (65):7]

Anas ibn Malik said, ‘The Prophet (ﷺ) was sitting in front of a hole in the ground and remarked, 'If hardship were to enter this burrow, ease would follow it in and remove it.' Then Allah revealed,

فَاِنَّ مَعَ الْعُسْرِ يُسْرًاۙ اِنَّ مَعَ الْعُسْرِ يُسْرًاۗ

'For truly with hardship comes ease; truly with hardship comes ease. [QS. Ash-Sharh (94):5-6]

These verses was explained when Abu ‘Ubaydah was besieged, ‘Umar ibn al-Khattab wrote to him, saying, ‘No matter what hardship a person faces, Allah will send relief afterwards, for one hardship cannot overcome two eases, and He says,

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اصْبِرُوْا وَصَابِرُوْا وَرَابِطُوْاۗ وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُفْلِحُوْنَ ࣖ

'O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.' [QS. Ali-'Imran (3):200]

Many poems are written this vein; one of them said,

Patience is the key to relief door.

Ease follows every hardship

Time does not stagnate

One event follows another.

Then the passenger then confirmed, 'Thus, is it Sabr (Patience) as the Key to Relief Door?' The coachman replied, 'Yes, it is! The Prophet (ﷺ) said, '... and that victory comes with patience.' One of the Salaf said, ‘All of us, dislike death and the pain of injury, however, we attain varying degrees through patience.’ All this pertains to fighting, not only the external enemy, but the same applies to fighting the internal enemy: fighting the lower self and base desires. Indeed, fighting these is one of the greatest forms of Jihad. The Prophet (ﷺ) said,

الْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ

'The Mujahid is one who strives against his own soul.' [Jami at-Tirmidhi; Tirmidhi said it was hasan sahih and it was ruledas sahih by ibn Hibban, Al-Hakim, Al-Albani, and Al-Arna'ut]

‘Abdullah ibn ‘Amr replied to a person who asked about Jihad, by saying, ‘Start with your self and strive against it. Start with your self and start a campaign against it!’

‘Abdullah ibn ‘Amr replied to a person who asked about Jihad, by saying, ‘Start with your self and strive against it. Start with your self and start a campaign against it!’

This Jihad, also requires patience, whoever, steadfastly strives against his self, his desires and his shaytan, will achieve victory. Whoever, on the other hand, despairs and gives up patience, will be overcome, defeated and imprisoned. He will become subjugated and mean, imprisoned by his shaytan and his desires. It is said,

If a person does not defeat his desires

They will render the noble, ignoble

Know that your self is like an animal, if it knows that you are firm and resolute, it will not waver, but if it knows that you are lazy and irresolute, it will take advantage and hanker after its wants and pursue its lusts.

Therefore, his (ﷺ) saying, 'and that victory comes with patience,' subsumes patience and steadfastness in striving against both the external and internal enemy. The Salaf would view this latter patience: patiently striving against the self and desires to be better than patience in the face of tribulation.

Maymun ibn Mihran said, ‘Patience is of two categories: pa­tience when encountering calamity which is good, and patience in avoiding sins which is better.’ Sa'ld ibn Jubayr said, ‘Patience is of two types: the best form is patience in avoiding what Allah has proscribed and doing those acts of worship that He has made obligatory, and patience when facing calamity.’

The Prophet (ﷺ) said,

وَاعْلَمْ أَنَّ فِي الصَّبْرِ عَلَى مَا تَكْرَهُ خَيْرًا كَثِيرًا وَأَنَّ النَّصْرَ مَعَ الصَّبْرِ وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ وَأَنَّ مَعَ الْعُسْرِ يُسْرًا

'Know that there is much good in being patient with what you detest, victory will come with patience, relief will come with affliction, and ‘with hardship will come with ease.' [Musnad Aḥmad; Sahih (authentic) according to Ahmad Shakir]

Ibn‘Abbas has an additional sentence before this phrase, “If you are able to work deeds for the sake of Allah, being content and in a state of certainty, do so. If you are unable, know that great good lies in bearingwith patience what you dislike.'

The meaning of certainty here, is to actualise faith in the decree. When you have consolidated the topic of certainty, attaining certainty in the heart of the decree and ordainment necessitates the heart being at rest and peace with it. One of theSalaf said, ‘Faith in the decree, removes worry and distress.’

The Prophet (ﷺ) said,

الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ مِنَ الْمُؤْمِنِ الضَّعِيفِ وَفِي كُلٍّ خَيْرٌ احْرِصْ عَلَى مَا يَنْفَعُكَ وَاسْتَعِنْ بِاللَّهِ وَلاَ تَعْجِزْ وَإِنْ أَصَابَكَ شَىْءٌ فَلاَ تَقُلْ لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا ‏.‏ وَلَكِنْ قُلْ قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ

'A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do and your (saying) 'if' opens the (gate) for the Shaytan. [Sahih Muslim]

Alluded to in this hadith, is that if one were to, at the onset of affliction, remind one’s self of the decree, the whisperings of Shaytan which lead to worry, distress and sorrow, would go away.

When a servant leads to relegating all affairs to Allah and believing that nothing will happen unless Allah wills it. Faith in this removes worry and distress. When the servant sees the workings of Allah’s wisdom and mercy through His decree and ordainment, and knows that He is not to be impugned for His decree, he will attain contentment (ridaa) at Allah’s ordainment.

Nothing could happen to him except what He has decreed. This indicates that, regardless of what he encounter is hard or easy, it is the same to him, and whoever is in such a position, will not be forsaken by Allah; indeed, He will take charge of effectuating good for him.

The Prophet (ﷺ) said,

إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُ الْعُقُوبَةَ فِي الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّ أَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ

'When Allah wants good for his slave, He hastens his punishment in the world. And when He wants bad for His slave, He withholds his sins from him until he appears before Him on the Day of Judgement.' [Jami' at-Tirmidhi; Hasan by Al-Albani]

There are numerous ways to achieve contentment with the decree,

• The servant having certainty in Allah and a firm trust that whatever He decrees for a believer will be good for him. As such he will be like a patient who has submitted to the ministrations of a skilled doctor: such a patient will be content with his ministrations be they painful or not because he has a complete trust that the doctor is doing only that which will be of benefit to him.
• Looking to the reward that Allah has promised for contentment. The servant could well be so engrossed in pondering this that he forgets all about the pain he is facing. It is reported that a righteous woman from the Salaf tripped and broke a nail, whereupon she laughed saying, ‘The delight of His reward has made me forget the bitterness of His pain.’
• Immersing oneself in love of the One who sends tribulation, constantly being aware of His magnificence, beauty, greatness and perfection which is without limit.The potency of such awareness will cause the servant to drown in it such that he no longer senses pain much in the same way that the women who saw Yusuf, forgot about the pain of cutting their hands. This is a higher station than those previously mentioned.

[Part 3]

Bahasa

The Key to Relief Door (1)

"I have visited a land called Bhumi Rumi," the Moon made known when she appeared, after saying basmalah and salaam. "I caught a conversation between a coachman of a cows cart, and a passenger, who was sitting next to him. While controlling the cows bridle, which was walking slowly, he said, 'In tribulations, trials, misfortunes and calamities, lie a number of benefits; these benefits have differing degrees of relevance, differing in accordance to the various ranks of people.' The passenger enquired, 'Tell me about the benefits!' The coachman quoted, 'The benefits are, among others,

• Realising the greatness of Allah’s Lordship and His allencompassing power.
• Realising the humility and dejection of servitude.
• Actualising sincerity for Allah, Most High. This is because there is no way to repress hardship except by recoursing to Him and there is no one that one can depend on to remove it except Him.
• Turning in penitence to Allah, Most High, and directing ones heart to Him.
• Submissiveness and supplication.
• Hilm, the ability to control the soul and temperament at the onrush of anger. The ranking of Hilm differs in accordance to the magnitude of calamity; showing Hilm at the onset of the severest calamities is from its greatest manifestations.
• Patience and steadfastness in the face of affliction, this leads to Allah’s love and increase in His rewards.
• Experiencing joy at the onset of calamity because of the many benefits it contains.
• Being grateful at the onset of calamity because of the many benefits it contains. Comparable to this is the case of a sick person thanking a doctor who has just amputated one of his limbs in order to save his life, even though this would serve to disable him to some extent.
• Its expiating sins and errors.
• Showing mercy to those who are undergoing affliction and coming to their aid.
• Understanding the greatness of the blessing of ease and well-being. This is because blessings are never truly appreciated until one loses them.
• Understanding what Allah, Most High, has caused to be the outcome of these benefits in terms of reward in the Hereafter.
• Realising the many hidden benefits it contains. When the tyrannical ruler took Sarah from Ibrahim, alayhissalam, one of the hidden benefits of this trial, was that later she was given Hajar as a servant who bore Ibrahim, Isma'il, from whose progeny was born the Master of the Messengers and the Seal of the Prophets (ﷺ). Look and see how great the hidden benefit was in that trial!
• Tribulation and hardship prevents one from evil, vanity, boastfulness, arrogance, ostentation and oppression. It is because of these great benefits that those who were tried most severely were the Prophets, then the righteous and then those closest to them. They were accused of being mad, magicians, fortune tellers; they were mocked and ridiculed. The Companions were evicted from their homes and lands, forced to flee leaving their possessions behind them, their tribulations went from severity to severity, their enemies multiplied in number, on occasion they were overcome and defeated, many of them were killed at Uhud and other places and battles, the Messenger of Allah (ﷺ) received injury in his face, one of his molar teeth was broken and his helmet was crushed into the sides of his head and split to expose his head; his enemies rejoiced and his associates despaired. They would live in a constant state of fear, destitution and poverty. They would be forced to tie rocks to their stomachs out of severe hunger and the Master of the first and last never ate his fill of bread twice in any one day. He was injured in various ways to the point that they accused the chastity of his most beloved wife. The Prophets and righteous have always faced trials and tribulations, with each person being tried in proportion to his religion. Some of them would be sawn in half, but this would not make them renegade from their faith. The state of hardship and tribulation causes the servant to turn towards Allah, Mighty and Magnificent.
• The state of ease, well-being and blessings causes the servant to turn away from Allah. This is why they ate scarcely and wore modest clothing etc. so that they could be in a state that would lead them to turn back to Allah, Mighty and Magnificent, and devote themselves to Him.
• Being pleased and content with the tribulation such that it would lead to the pleasure of Allah, Most High. This is because both the righteous and sinner is afflicted with trial, hence whoever is malcontent at its onset, for him is displeasure and misery in this life and the Hereafter. Whoever is pleased and content with it, for him lies in store the good pleasure of Allah and that is greater than Paradise and what it contains.'

The Prophet (ﷺ) said, '... and that relief comes with distress.' The passenger questioned, 'Explore it, please?' The coachman said, 'In His Book, Allah has narrated numerous stories that deal with relief coming after distress and hardship. He told us of His rescuing Nuh and those with him on the ark from the 'terrible plight' wherein the earth’s population were all drowned. He informed us of His saving Ibrahim, alayhissalam, from the fire kindled by the polytheists and how He made it 'coolness andpeace,' for him. He also narrated to us how He ordered Ibrahim to slaughter his son and, at the last moment, how He ransomed him with a 'mighty sacrifice.'

He told us of the story of Musa, alayhissalam, and how his mother placed him in the river and his subsequently being found by Pharaoh’s family.

He informed us of the story of Musa and Pharaoh: how He saved Musa and drowned his enemy. He narrated the story of Ayyub, Yunus, Ya'qub, Yusuf, alayhimussalam, and the story of Yunus’s people when they believed. He also told us about numerous incidents in the life of our beloved (ﷺ) where He came to his aid and saved him such as when he was in the cave, at the Batde of Badr, the Battle of Uhud and the Battle of Hunayn.

The Sunnah mentions many such incidents such as the story of the three who were trapped in the cave by a falling boulder and they supplicated to Allah, making mention of their righteous deeds, and He relieved them. And such as the story of Ibrahim and Sarah with the tyrant who coveted her for his own ends and how Allah defeated the evil plot.

Such events occurring to Muslims are too many to mention, but listen this following story,. A trader, who would travel to different lands to ply his trade. One time, he travelled to Kufah with all of his trade goods and everything he owned. During this journey, he met a person who served him well, they became fast friends and he came to trust him completely. Then, while they had stopped at a rest station, he took advantage of him and stole all his property and provisions, leaving him with nothing. He searched and searched but was unable to find out where the servant had gone so, on foot and starving, he returned to his land.

He entered his city by night and knocked on his door. When his family learned it was him, they rejoiced and praised Allah for his return saying, 'Your wife has just given birth to a son and we have no money to buy the things a woman needs post-delivery. Tonight, we are very hungry so buy some flour and oil for the lamps.’ When he heard this, his misery and distress increased. Unwilling to tell them what had happened, he left to a nearby shop and extended the salam to the shopkeeper and gathered the oil and everything else he needed.

Then, while talking to him, he saw his saddlebag lying unguarded on the ground in the shop and asked how it got there. The shopkeeper said, ‘A man bought food from me and asked me to host him. I put his saddle-bag in my shop and tied his beast in my neighbour’s house. The man is sleeping in the Masjid.’ Taking the saddle-bag with him, he went to the Masjid to find the man sleeping. He kicked him and he awoke alarmed. ‘Thief! Betrayer! Where is my wealth?’ he cried. He replied, ‘It is in the bag around your neck,’ and when he looked he found that nothing was missing at all. He then retrieved his beast, spent lavishly on his family and then told them all that had happened.

Another story, about ‘Umar al-Saraya, who was, one time, fighting in the Roman provinces by himself. Once, while sleeping, one of them, came to him and prodded him with his foot, awaking him. ‘O Arab,’ he said, ‘you have a choice: I can kill you with a spear, a sword or we can wrestle!’ He said, ‘Then, let us wrestle.’ He beat me and, sitting on my chest, asked, ‘How should I kill you?’ I cried out, ‘I bear witness that everything that is worshipped beneath your Throne is false save Your noble face. You see my circumstances so save me!’ I then fell in a swoon and when I came to, I found the Roman lying dead besides me.'"

[Part 2]

Bahasa

The Soldiers

"Last night," greeted the moon after saying basmalah and salaam. "I have just taken a little journey to the Land called Bhumi Raksana, and I saw five kind of soldiers in their respective place.

But, first thing first, I want you to listen to the following apologue.

Honour, Prudence, and Pleasure, undertook to keep house together. Honour was to govern the family, Prudence to provide for it, and Pleasure to conduct its arrangements.

For some time, they went on exceedingly well, and with great propriety. But after a while, Pleasure getting the upper hand, began to carry mirth to extravagance, and filled the house with gay, idle, riotous company, and the consequent expenses threatened the ruin of the establishment.

So, Honour and Prudence, finding it absolutely necessary to break up the partnership, determined to quit the house, and leave Pleasure to go on her own way, which did not continue long, as she soon brought herself to poverty, and came a begging to her former companions, Honour and Prudence, who had now settled together in another habitation.

However they would never afterwards admit Pleasure to be a partner in their household, hut, sent for her occasionally, on holidays, to make them merry, and in return, they maintained her, out of their alms.

The wants of nature are few: it is the office of reason and heart, to regulate both the taste and the appetite; and those who are governed by her laws, will be enabled to leave their wealth, their health, and their example, rich endowments to their heirs.

All beyond enough is too much; all beyond nourishment is luxury; all beyond decency is extravagance. Intemperance has a smiling and alluring aspect, but a dreadful retinue; consisting of the whole assemblage of diseases, for death has been their cook, and has infused a slow poison into every sauce.

Luxury is to property, what a plague is to health; it is equally contagious, and equally destructive; it is the disease of which not only individuals, but the noblest monarchies, and most flourishing states have died, in consequence of which even the richest cities may be reduced to misery, and the posterity of its citizens become as poor as their earliest ancestors were; but without their continence, industry, or virtue.

Secondly, I want you to know that the instability of mankind, most frequently attach more value and importance to a mere novelty, although it may be much inferior in every quality to that which they before possessed, and which had no other fault than that of having long enjoyed their favour.

So, I saw an Officer of Cavalry, was possessed of an excellent horse, however, it was his whim to purchase another, that was not so good as the first, but which he always attended with the utmost care, providing for him always the best of everything he might want.

'What can be the reason,' said the second horse to the first, 'That our master is more kind and indulgent to me than to you, who are more beautiful, fleeter, and stronger than I am?'

The other made him this answer, 'Well, it is the usage of mankind, who are always more fond of any object of novelty to them, than of such things as are of more value, but are become familiar in their sight; and you yourself, must expect to give place in time to a newer object of attention. Things changed, nothing stays the same.'

At another place, a certain souldier, in time of war, took great pains to keep his Horse well fed and cared-for, and in first-rate condition. When the war was over, the soldier’s pay was reduced, and he allowed his Horse, that had carried him nobly through many a hot engagement, to be used for dragging huge logs of timber, and for hire in many other rough and disagreeable ways.

Being thus hardly fed and badly treated, the animal’s strength and spirit fell away. It was not long before the war was renewed, and the Soldier, taking his Horse to himself again, tried, by good feeding and better treatment, to make him into a battle-steed once more.

There was not time for this, however; and the Horse, as his weak legs gave way under him in a charge, said to his master, 'It is too late now to repair your neglect. You have degraded me from a Horse into an Ass. It is not my fault that I can no longer bear you as before. Care defines ability!'

In another location, two soldiers traveling together were set upon by a Robber. The one fled away, the other, stood his ground and defended himself with his stout right hand.

The Robber being slain, the timid companion ran up and drew his sword, and then, throwing back his traveling cloak said, 'I’ll at him, and I’ll take care he shall learn whom he has attacked'” On this, he who had fought with the Robber made answer, 'I only wish that you had helped me just now, even if it had been only with those words, for I should have been the more encouraged, believing them to be true; but now, put up your sword in its sheath and hold your equally useless tongue, till you can deceive others who do not know you. I, indeed, who have experienced with what speed you run away, know right well that no dependence can be placed on your valor. Actions speak louder than words.'

Finally, I examined a trooper was dressing his Horse, he noticed that one of the shoe-nails had dropped out, yet he postponed for the present striking in another nail.

Soon after, he was summoned by sound of trumpet to join his corps, which was commanded to advance rapidly and charge the enemy.

In the heat of the action, the loose shoe fell off, his horse became lame, stumbled, and threw his rider to the ground, who was immediately slain by the enemy.

A well-known proverb warns us, never to leave that to be done tomorrow which may be done today, and the story shews, that even an hour’s delay of a business seemingly trivial, occasioned death."

"That's all I can tell you tonight, O Owl! Every foregoing apologue, has its own moral, but related. Glory be to Allah in all His Majesty. And Allah knows best." 

Gently, the moon disappeared, accompanied by a hum,

Now I feel I'm growing older

And the songs that I have sung

Echo in the distance

Like the sound

Of a windmill going round

Guess I'll always be a soldier of fortune *)

Citations & References:
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons
*) "Soldier of Fortune" written by Ritchie Blackmore & David Coverdale

Bahasa

Two Return, One Remains (4)

The second penguin offerred, "Would you like to hear a story?" The first nodded, "Sure, tell me!"

"Well, this is a story about a monkey, who earns a living as a fisherman and he has a habit of waking up late," the penguin started the story.

"The story begins when, one day, the Fisherman happened to see an octopus during the winter, and said, 'If I take off my clothes and jump in after him, I will freeze! But if I do not catch that octopus, I condemn myself to die of starvation!' Then, he took off all his clothes, naked. However, instead of catching the octopus, even reaching it, he was unable to. Luckily, he survived.

Days passed, but still, the octopus was too agile to be catched. 

And came the spring.

The monkey knew that he had skilled in music, then took his flute and his nets to the seashore. Standing on a projecting rock, he played several tunes in the hope that the fish, attracted by his melody, would of their own accord dance into his net, which he had placed below.

At last, having long waited in vain, he laid aside his flute, and casting his net into the sea, made an excellent haul of fish. When he saw them leaping about in the net upon the rock, he said, 'O you most perverse creatures, when I piped you would not dance, but now that I have ceased you do so merrily.'

'Yes,' said an old Fish, 'When you are in a man’s power, you must do as he bids you. There are certain rules and methods for the doing of all things in this world; and therefore, let every man stick to the business he understands, and was brought up to, without making one profession interfere with another.'

Not satisfied with his catch, the next day, the fisherman laid his nets in the river, and encompassed the whole stream from one side to the other, took a long pole, and fell a beating the water, to make the fish strike into his nets.

One of the neighbours that lived thereabout, seeing him do so, wondered what he meant; and going up to him, 'Friend!' says he, 'What are you doing here? Do you think it is to be suffered, that you shall stand splashing and dashing the water, and make it so muddy that it is not fit for use? Who do you think can live at this rate!' He was going on in a great fury, 'Do not fish in troubled water!' But the fisherman interrupted him, and replied, 'I do not much trouble myself, how you are to live with my doing this, but all I know is, I must either spoil it, or have nothing to eat.'

But suddenly, something moved from the river, and the hands of the octopus, as fast as lightning, grabbed the fisherman's legs, and dragged him into the sea. Indeed, life of the fisherman, ended sadly.

The neighbors, not expecting this, said to one another. One who had rebuked him, said, 'There are some men of such execrable principles, that they do not care what mischief or what confusion they occasion in the world, provided they may but gratify some little selfish appetite. 

A thief, will set a whole street on fire, to get an opportunity of robbing one house; an ill-natured person, will kindle the flame of discord among friends and neighbours, purely to satisfy his own malicious temper. And among the great ones, there are those, who, to succeed in their ambitious designs, will make no scruple of involving their country in decisions and animosities at home, and sometimes in war and bloodshed abroad, provided they do but maintain themselves in power, they care not what havoc and desolation they bring upon the rest of mankind.

They see all around them confounded with faction and party rage, without the least remorse or compassion. The widow’s tears, the orphan’s cries, and the sighs of despair itself cannot affect them. Like the Fisherman, they boldly pursue their sport, and only reply, it must be so, because we cannot live, as we would do, without it. What brutish, unsociable sentiments are these; such as a mere state of nature would scarce digest!

Those that have any traces of equity in their brest, or any regard for the rights of mankind, should enter their protest against such notions as these, and oppose the practice of them with all their might and strength.

The other replied, 'They care not what mischief or what confusion they occasion in the world, provided they can obtain their ends, or even gratify some little selfish appetite.

They do but maintain themselves in power, they care not what havoc and desolation they bring upon the rest of mankind. Their only reason is, that it must be so, because they cannot live as they wish without it. Therefore, those who have the happiness of mankind at heart, for happiness and morality are inseparably connected, should oppose them with all their might; at the same time shunning the society of their possessors as a plague, and consigning their characters to the detestation of posterity.'

The penguin finished his story by saying, 'It's getting late, let's go home!' The other nodded, 'Yes, the boys are waiting for our catch.'

And so, with the typical stride of penguins, they walked along the shore, and then slowly, greeted the waves, and sang,

I'd like to be

Under the sea

In an octopus' garden

In the shade

We would sing

And dance around

Because we know

We can't be found

We would be so happy

You and me

No one there to tell us

What to do

I'd like to be

Under the sea

In an octopus' garden

With you *)

It's time to go, and the Moon gone by saying, "And all praise is due to Allah the One Alone, and may Allah send abundant blessing of peace upon our leader, our beloved Prophet (ﷺ), upon his Family and his Companions until the Day of Judgement. And Allah knows best."

Citations & References:
- Ibn Rajab Al-Hanbali, The Three That Follow to the Grave, Dar As-Sunnah
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
*) Octopus’s Garden written by Sir Richard Starkey MBE, better known by his stage name Ringo Starr.

[Part 1]

Bahasa