AS the Northern Alliance forces strode into Kabul recently, there were scenes of non-Afghans lying dead in the city streets, presumably killed in their attempt to fight those out to oust the Taliban.
For the foreigners who had given their lives to defend the previous Afghan Government against the American-led attack, they would probably be resting in peace, after having accomplished their ultimate aim in life – to die a martyr in a jihad.
But frankly, no one knows if this is indeed the case.
Wars have become so complicated it is difficult to ascertain if a Muslim is really fighting for an Islamic cause or some other mortal reasons.
We do not know for sure if any Malaysians had taken up arms in defence of the Talibans.
However, the Government had advised that if people are truly sincere about going on a jihad, there are plenty of things to strive for in this country.
In any case, it is not a clear-cut case, as to which is holier – fighting against non-Muslims or other fellow Muslims, for the latter too, may well be wrong.
The Quran says:
“The believers are but a single brotherhood, so make peace and reconciliation between your two contending brothers and fear Allah, that you may receive mercy” (al-Hujurat 29:10).
However, this is not necessarily the case in practice.
Some Muslims are conscientiously hurting other Muslims, if not physically, then mentally or emotionally.
Hence, while they are willing to kiss and make up with their non-Muslim adversaries, they are not too keen to hold out an olive branch to their Muslim brothers.
On the jihad issue, the Government’s view with regard to the recent Afghan war is probably true.
There is so much jihad that needs to be carried out in our own backyard.
A pertinent example is the failure of companies awarded the contract to set up computer labs in schools throughout Malaysia in accordance with the national Budget announced last year.
They may have very good reasons for not delivering the goods.
But surely, if they had treated this as a jihad, then their aim would have been a noble one, instead of making a quick buck.
They would then feel a religious obligation to complete the project in time for the sake of equipping the future generation with information technology expertise.
Information and communications technology is becoming so imperative that for any little time lost, it would take us years to catch up with the rest of the world.
By failing to have a strategic plan and an enduring passion to meet the target, these contractors have really let the nation down.
No doubt, that if the task had been given to some other contractors, even the non-Muslims, they would immediately go on the jihad mode to deliver the project as scheduled, and satisfactorily, too.
Ramadan is a good time to commit ourselves to the jihad of fixing destructive behaviours that have somehow become habitual.
According to the Muslim scholar al-Ghazali in his book Inner Dimensions of Islamic Worship, there are three grades of fasting.
The first is ordinary fasting which means abstaining from food, drink and sexual pleasures.
The second is special fasting that demands the keeping of one’s ears, eyes, tongue, hands and feet, as well as all other organs, free from sinful acts.
The third is extra special as it refers to refraining the heart from unworthy concerns and worldly thoughts.
This type of fasting is deemed broken by thinking of anything other than God.
To this third degree belong the Prophets, the true saints and the intimates of God.
As for the special fasting, it is certainly within the reach of mere humans like us.
However, we have to first commit jihad to realise six very tough requirements.
First, there must be restraint from viewing anything blameworthy and reprehensible.
The Prophet said that the furtive glance is one of the poisoned arrows of Satan and whoever forsakes it will receive the grace of God.
Second, one should guard one’s tongue from twaddle, lying, backbiting, scandal mongering, obscenity, rudeness, wrangling and controversy.
It is best to use the tongue to recite the Quran.
Third, one must refrain from listening to anything unlawful, as the Prophet has stated that the backbiter and his listener are partners in sin.
It is important that Muslims abide by the decisions of the authority to disallow religious talks spiced with political innuendos.
What is worse is that speakers would hijack the congregation who is actually hoping to seek sojourn in the House of God, and forcibly make them listen to political tazkirah or briefings at evening prayers.
Fourth, the stomach cannot be filled with questionable food when breaking fast.
It is pointless really to fast by abstaining from lawful food, but only to break it by consuming what is unlawful.
This has been likened to one who builds a castle but demolishes a city.
The Prophet commented:
“How many of those who fast get nothing from it but hunger and thirst!” (referring to those who break their fast on unlawful food).
These days, there are Muslims who take nicotine for breakfast.
It is ironic that the Homo nicotinus would have to resort to the cigarette immediately on breaking fast, for during the previous 14 hours or so, they seem remarkably able to suppress whatever craving that they have due to their faith in the Almighty.
Fifth, to achieve the special fasting status, avoid overindulging in lawful food at the time of breaking fast.
It would be totally against the spirit of fasting which is to provide an avenue for Muslims to empathise with the poor and destitute who are constantly threatened with hunger and thirst, if at the time of breaking it, they feel compelled to make up for “giving up” by consuming copious amounts of food.
Lastly, after breaking the fast, the heart should swing like a pendulum between fear and hope, for one does not know if one’s fast has been accepted.
This is how one should feel at the end of any act of worship.
The humility will make us want to work harder to find favour with God.
Hence, the completion of fasting for the day should not lead to complacency of presumed victory, but preferably be followed through with taraweeh prayers and the reading of the Quran or tadarus in the evening.
Let this Ramadan make us not only successful in performing the outward demand of fasting, but, also more importantly, excel in subscribing fully to the inner dimensions of the worship, which is what true jihad is all aboutAS the Northern Alliance forces strode into Kabul recently, there were scenes of non-Afghans lying dead in the city streets, presumably killed in their attempt to fight those out to oust the Taliban.
For the foreigners who had given their lives to defend the previous Afghan Government against the American-led attack, they would probably be resting in peace, after having accomplished their ultimate aim in life – to die a martyr in a jihad.
But frankly, no one knows if this is indeed the case.
Wars have become so complicated it is difficult to ascertain if a Muslim is really fighting for an Islamic cause or some other mortal reasons.
We do not know for sure if any Malaysians had taken up arms in defence of the Talibans.
However, the Government had advised that if people are truly sincere about going on a jihad, there are plenty of things to strive for in this country.
In any case, it is not a clear-cut case, as to which is holier – fighting against non-Muslims or other fellow Muslims, for the latter too, may well be wrong.
The Quran says:
“The believers are but a single brotherhood, so make peace and reconciliation between your two contending brothers and fear Allah, that you may receive mercy” (al-Hujurat 29:10).
However, this is not necessarily the case in practice.
Some Muslims are conscientiously hurting other Muslims, if not physically, then mentally or emotionally.
Hence, while they are willing to kiss and make up with their non-Muslim adversaries, they are not too keen to hold out an olive branch to their Muslim brothers.
On the jihad issue, the Government’s view with regard to the recent Afghan war is probably true.
There is so much jihad that needs to be carried out in our own backyard.
A pertinent example is the failure of companies awarded the contract to set up computer labs in schools throughout Malaysia in accordance with the national Budget announced last year.
They may have very good reasons for not delivering the goods.
But surely, if they had treated this as a jihad, then their aim would have been a noble one, instead of making a quick buck.
They would then feel a religious obligation to complete the project in time for the sake of equipping the future generation with information technology expertise.
Information and communications technology is becoming so imperative that for any little time lost, it would take us years to catch up with the rest of the world.
By failing to have a strategic plan and an enduring passion to meet the target, these contractors have really let the nation down.
No doubt, that if the task had been given to some other contractors, even the non-Muslims, they would immediately go on the jihad mode to deliver the project as scheduled, and satisfactorily, too.
Ramadan is a good time to commit ourselves to the jihad of fixing destructive behaviours that have somehow become habitual.
According to the Muslim scholar al-Ghazali in his book Inner Dimensions of Islamic Worship, there are three grades of fasting.
The first is ordinary fasting which means abstaining from food, drink and sexual pleasures.
The second is special fasting that demands the keeping of one’s ears, eyes, tongue, hands and feet, as well as all other organs, free from sinful acts.
The third is extra special as it refers to refraining the heart from unworthy concerns and worldly thoughts.
This type of fasting is deemed broken by thinking of anything other than God.
To this third degree belong the Prophets, the true saints and the intimates of God.
As for the special fasting, it is certainly within the reach of mere humans like us.
However, we have to first commit jihad to realise six very tough requirements.
First, there must be restraint from viewing anything blameworthy and reprehensible.
The Prophet said that the furtive glance is one of the poisoned arrows of Satan and whoever forsakes it will receive the grace of God.
Second, one should guard one’s tongue from twaddle, lying, backbiting, scandal mongering, obscenity, rudeness, wrangling and controversy.
It is best to use the tongue to recite the Quran.
Third, one must refrain from listening to anything unlawful, as the Prophet has stated that the backbiter and his listener are partners in sin.
It is important that Muslims abide by the decisions of the authority to disallow religious talks spiced with political innuendos.
What is worse is that speakers would hijack the congregation who is actually hoping to seek sojourn in the House of God, and forcibly make them listen to political tazkirah or briefings at evening prayers.
Fourth, the stomach cannot be filled with questionable food when breaking fast.
It is pointless really to fast by abstaining from lawful food, but only to break it by consuming what is unlawful.
This has been likened to one who builds a castle but demolishes a city.
The Prophet commented:
“How many of those who fast get nothing from it but hunger and thirst!” (referring to those who break their fast on unlawful food).
These days, there are Muslims who take nicotine for breakfast.
It is ironic that the Homo nicotinus would have to resort to the cigarette immediately on breaking fast, for during the previous 14 hours or so, they seem remarkably able to suppress whatever craving that they have due to their faith in the Almighty.
Fifth, to achieve the special fasting status, avoid overindulging in lawful food at the time of breaking fast.
It would be totally against the spirit of fasting which is to provide an avenue for Muslims to empathise with the poor and destitute who are constantly threatened with hunger and thirst, if at the time of breaking it, they feel compelled to make up for “giving up” by consuming copious amounts of food.
Lastly, after breaking the fast, the heart should swing like a pendulum between fear and hope, for one does not know if one’s fast has been accepted.
This is how one should feel at the end of any act of worship.
The humility will make us want to work harder to find favour with God.
Hence, the completion of fasting for the day should not lead to complacency of presumed victory, but preferably be followed through with taraweeh prayers and the reading of the Quran or tadarus in the evening.
Let this Ramadan make us not only successful in performing the outward demand of fasting, but, also more importantly, excel in subscribing fully to the inner dimensions of the worship, which is what true jihad is all about.