Real Battle Field, cont. ...

۞ ﺒﺴﻢ ﺍﷲ ﺍﻠﺮﺤﻤٰﻦ ﺍﻠﺮﺤﯿﻢ ۞

حتي الآن

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Iman yang dicarik-carik

۞ ﺒﺴﻢ ﺍﷲ ﺍﻠﺮﺤﻤٰﻦ ﺍﻠﺮﺤﯿﻢ ۞

'Pernah dengar cerita Aisyah Bukhari yang murtad tak lama dulu? Suratkhabar banyak menutup kes ini kononnya untuk menjaga perkauman, tak nak terjadi kacau bilau. Kes Aisyah yang murtad dan banyak kes murtad lain ditutup sedemikian rupa atas alasan bercinta, ikutboyfriend.


Cerita yang akan saya bawa ini agak panjang tetapi sekiranya kamu seorang Islam yang peka dan sayangkan agama kita Islam, buatlah sesuatu, paling kurang fowardkan email ni kepada saudara kita yang tak tahu menahu. Ataupun selemah-lemahnya, berdoa agar kita semua serta saudara-saudara kita terselamat daripada fitnah akhir zaman yang paling besar ini.


Ini bukan cerita rekaan saya tetapi hanya petikan dari ceramah yang saya dengar dari mulut peguambela kes ini Zulkifli Nordin di Madrasah Hidayah. Murtad dikalangan orang Melayu kini sudah menjadi ancaman kepada kita. Indeks pencemaran akidah mengikut jabatan statistik dan perangkaan Tahun 1989 aje, 4776 orang Melayu mohon tukar nama dari Melayu kepada bukan Melayu atas alasan keluar dari Islam.



Tahun 1997, bila Saari Bustamah mengambil alih jawatan mufti dari Datuk Hashim Yahya, perkara pertama yang disentuh adalah murtad. Menurutnya sehingga Julai 1997, 3,000 orang murtad di KL sahaja. Tahun 1998 saja, 516 orang sudah murtad. Aisyah bukan kes pertama murtad, sebelum ini dah beratus kes timbul tetapi ditutup oleh pihak tertentu.



Setakat kes Aisyah, dah 40 fail murtad dikendalikan oleh saudara kita Zulkifli Nordin. Mengapa kes Aisyah ini kita rasa ralat sangat? Kes ini satu simbol yang tunjukkan pada kita orang Melayu. Sistem pertahanan akidah kita amat rapuh. Akidah kita diserang ditubi dari segala sudut. Yang kita tak nampak dengan menggunakan system perundangan dan kehakiman kita sendiri.

Kes ini boleh dilihat dari 2 sudut.

1.Bagaimana orang macam Aisyah boleh murtad 2. Bagaimana orang kafir laknatullah boleh menggunakan sistem hakiman kita untuk merampas anak orang Islam untuk dimurtadkan?


Apa yang berlaku kepada Haji Bukhari setelah 25 tahun didik anak dengan pengisian Islam yang hebat. Sedang dia mengimamkan sembahyang terawih di masjid tahun 1997 anak dia sedang dimurtadkan dirumah.


Aisyah adalah gadis Melayu biasa yang didedahkan dengan ilmu yang sepatutnya. Dalam keadaan macam tu, dia takkan murtad. Dihantar ke sekolah agama, dia belajar hingga tingkatan 6 atas dan boleh melayakkan diri jadi ustazah kalau dia hendak, dan layak melanjutkan ke peringkat Universiti Al Azhar kalau dia hendak . Dia dibesarkan dalam suasana yang bapanya imam. Datuknya juga imam yang dah berpuluh tahun imam Haji Tahir. Dia juga hafal surah Yasin. Dalam ertikata, tahu ayat apa, surah ke berapa yang dibacanya, ayat apa yang jadi azimat, semua dia tahu. Itu hebatnya Aisyah. Surah Sajadah pun dia hafal ... Masuk ITM dia terlibat dalam gerakan Islam. Dia didedahkan dengan gerakan Islam, dia tahu kelemahan-kelemahan Bible. Dari segi keterampilan, dia budak perempuan Melayu seperti biasa, pakai tudung dengan baju kurung bunga-bunga. Takde apa yang pelik pada dia, duduk di lembah keramat AU5C. Kakak dia pun macam itu juga keterampilannya. Tiap-tiap hari telefon bapanya lapor isu terkini. 2 tahun di KL begitu. Hari terakhir dia telefon 19 Nov 1997,



'Assalamualaikum ayah! Ni Intan (nama manja) cakap. Intan nak bagitahu, Intan dah kristian.'


Bayangkan hati seorang bapa. Kita sendiri heran macamana dia boleh murtad. Aisyah adalah simbol anak Melayu yang telah dididik dengan begitu rupa boleh murtad. Apa yang Haji Bukhari boleh buat? Airmata sahaja modal dia. Masuk TV menangis, keluar radio menangis, pergi forum menangis apa yang dia boleh buat? Semua dokumen mahkamah akan jadi bahan arkib termasuk p ermohonan kafir laknatullah itu minta Aisyah dibebaskan untuk dimurtadkan ..

Butir asal permohonan

Permohonan ini dibuat oleh Lennet Teoh Hui Leong seorang peguam Cina Kristian. (Read Herbes Corpes bawah bab 36 kanun acara jenayah). Tujuan untuk membebaskan seorang yang didakwa ditahan secara salah. Sebarang permohonan seperti ini perlu bagi sebab mengapa didakwa tahan secara salah. Permohonan dibuat bawah bab 36 atas alasan Article 11 Perlembagaan Persekutuan. Iaitu hak kebebasan beragama. Tiada langsung soal kahwin timbul. Permohonan tu menyatakan, perenggan 6, bertarikh 28 November 1997 di Makamah Tinggi Malaya Kuala Lumpur bahagian jenayah.


Sebab yang dia beri, 'Saya Lennet Teoh Hui Leong telah dilantik oleh Nur Aisyah untuk memberi nasihat kepadanya berkenaan dengan pertukaran agamanya kepada Kristian dan atas arahannya saya telah menyediakan surat sumpah untuk Nur Aisyah menolak dan meninggalkan agama Islam.'


Perenggan 23: 'Saya Lennet Teoh percaya bahawa Nur Aisyah sedang dikurung secara salah oleh keluarganya. Saya percaya tindakan ibubapa, abangnya dan bapa saudaranya telah melanggar hak kebebasan Nur Aisyah menganut agama pilihannya iaitu Kristian Khatolik'.


Kita tak boleh buat apa-apa sebab article 11 Perlembagaan Persekutuan menyatakan mana-mana warganegara Malaysia yang telah cukup umur (18tahun) berhak mutlak menukar gamanya. Itulah perlembagaan kita yang memerdekakan orang Melayu kita tahun 1957. Perlembagaan itulah juga yang menjerut kita sendiri. Adakah anak cucu kita akan selamat dengan perlembagaan itu? Bila berlaku pertembungan antara hukum syara' dengan undang-undang sivil, undang-undang syara' akan terbatal. Maksud agama rasmi kita Islam adalah acara-acara rasmi hendaklah dibuat mengikut cara Islam. Contohnya perlantikan sultan, rasmi parlimen dll. Tak lebih dari itu. Bab kehidupan, politik, ekonomi.... semua tak termasuk.



Article 4 pula menyatakan: 'Mana-mana undang-undang yang bertentangan yang bercanggah dengan perlembagaan ini adalah batal dan tidak sah. Ini termasuklah hukum syara'.

Contoh kes Hartina Haji Kamarudin.

Pada masa ceramah ini dibuat, Haji Kamarudin ada dalam lokap, didakwa mencederakan seorang Hindu kafir laknatullah kerana memurtadkan anaknya.. Anak yang dibela selama 18 tahun dengan begitu susah payah datang ke Rumah dalam keadaan Hindu.


Haji Kamarudian seorang penjual sate di Perak. Beliau lepaskan anaknya selepas 18 tahun ke KL untuk cari kerja. Tak terlintas langsung di kepalanya anaknya akan murtad. Tak sampai 9 bulan, Hartina balik ke restoran bapanya dalam keadaan Hindu dengan nandek kat dahi . Bukan itu saja. Anak yang dimanjakan begitu rupa balik mencabar bapanya, bawa boyfriend dan kawan-kawan boyfriendnya sambil berpeluk-p eluk dalam keadaan dia pun dah Hindu dengan nandek. Haji Kamarudin takek si kafir tu kat tengkuk, menggelupur dia depan kedai tu.


Haji Kamarudin juga dipelupur oleh kawan-kawan si Hindu tu sampai nak pengsan. Adik lelaki Hartina umur 16 tahun turut kena belasah kerana nak menyelamatkan akidah kakaknya depan kedai tempat bapanya meniaga.


Apa Hartina buat masa tu? Hartina papah kekasihnya dan biarkan bapanya menggelupur sendirian. Tak cukup dengan itu, dia pergi ke balai polis buat report bapak dia pukul boyfriend dia. 14 hari Haji Kamarudin dengan adik lelaki Hartina merengkok dalam lokap sebab report anak kesayangannya yang mempertahankan kekasih Hindunya. Tak cukup dengan itu disaman pula bapanya 3 juta. Remuk hati seorang bapa yang diheret ke penjara kerana anak sendiri. Tak cukup lagi, dia telah menghina bapanya dengan menukar nama Hartina Haji Kamarudin kepada Nivasni Rajeswari. Nama Hindu.


Semasa masih terlantar kat hospital (akibat dipukul binatang Hindu laknatullah ), Haji Kamarudin ditangkap polis semula sebab Hindu laknatullah ditembak oleh seorang yang tak dikenali. Jadi, Haji Kamarudin, anaknya dan anak saudaranya kena kurung masuk lokap kerana menjadi suspek utama kes tembakan tersebut. Anak yang ditatang begitu rupa akhirnya menyebabkan dia merana dalam keadaan hina di dalam negara yang negara Islam!! Haji Kamarudin juga dikenakan berbagai tuduhan. Setakat itu saja, 4 tuduhan.


Yusof Qardawi dalam kitabnya menyatakan hendaklah mempertahan akidah hatta dengan nyawa sekalipun. Itu yang Haji Kamarudin buat dalam mempertahankan hukum Allah, dilokap sedemikian rupa.


Lagi satu kes lain saudara baru kita, nama Yusof bin Abdullah , nama asal Hindunya Santana. Ada seorang isteri, namanya apa entah.Ada anak lelaki, nama Sunjay kalau tak silap. Usia 2 tahun masa tu. Ajak isterinya masuk Islam. Abangnya telah lebih 20 tahun masuk Islam. Isterinya kata ?eh!? Yusof bawa anaknya sekali masuk Islam dengan nama Mohamad Syazani bin Yusof. Dia hidup 2 beranak tu selama 2 tahun. Lepas 2 tahun si minaci datang semula dan bawak lari anak ini ke KL dengan boyfriend barunya.Yusof tak tahu apa nak buat, dia minta mahkamah syariah Alor Setar keluarkan perintah penjagaan hak ke atas anaknya.



Mahkamah pun bagi. Dia pun datang ke KL dan ambil balik budak tu. Si emak ni pergi mahkamah tinggi KL mintak hak jaga anak. Mahkamah tinggi bagi pada si minachi ni. Heran sungguh. Bila si minachi ni tak dapat nak ambil balik budak tu, dia pergi report polis. Tahu polis buat apa? Cari Yusof dan tangkap! (padahal Yusof dapat hak penjagaan daripada mahkamah syariah Alor Setar). Yusof masuk lokap 8 hari.



Lepas tu polis ambil balik budak tu kasi pada emaknya. Hari ini, budak tu kembali jadi Hindu. Tak cukup dengan itu, kurang ajarnya si minachi ni, dia minta pulak mahkamah tinggi batalkan perintah jagaan anak yang dikeluarkan oleh makamah Syariah Alor Setar yang diberi pada Yusof.



Dalam kes Suzie Teoh, seorang budak perempuan dari Kelantan umur 16 Tahun telah peluk Islam atas kerelaan sendiri. Bapa dia tak suka, lepas tu saman anak sendiri dan saman Majlis Agama Islam Negeri Kelantan, heret anak dia ke mahkamah persekutuan. Dia mohon pada makamah, agar istiharkan anak dia masuk Islam tak sah.


Masa tu, Tun Salleh Abas yang jadi hakim. Beliau seorang yang alim dan warak. Bila dihadapkan dengan kes Suzie Teoh, menangis Tun Salleh Abas. Terpaksa buat perisytiharan. 'Dibawah Perlembagaan Persekutuan, hak seorang anak tertakluk dibawah jagaan ibubapanya selagi belum cukup 18 tahun. Kalau nak tukar agama, kena minta kebenaran ibu bapanya. Semasa Suzie Teoh masuk Islam, berumur 16 tahun. dia tak sah peluk Islam.' Atas kearifan dan iman Tun Salleh Abas, dia simpan fail tu dalam lacinya selama 2 tahun. 2 tahun kemudian, lepas hari jadi Suzie Teoh yang ke 18 tahun, dia buka balik kes itu dan bagi peluang Suzie isytiharkan agamanya sendiri. Penuh mahkamah nak tahu kes tu; wartawan tempatan, wartawan asing semua nak dengar keputusan. Terketar-ketar budak tu. Baru umur 18 tahun. Sambil menangis, budak tu kata ' Saya yang arif, kekal dalam agama saya, saya masih nak nama Nur Aini.' Maka Tun Salleh Abas pun dengan bangga mengisytiharkan Islamnya sah dengan namanya Nur Aini. Selamat akidah seorang budak. Sebab itu jugalah Tun Salleh Abas kena buang atas 5 tuduhan. Tuduhan kedua atas sebab melengahkan kes seorang budak tanpa sebab selama 2 tahun. Itulah harga yang Tun Salleh Abas terpaksa bayar.



Kes terakhir sekali yang paling teruk, kes saudara Ibrahim, isterinya Siti Solehah dan anak perempuannya usia 5 bulan mati dipancung kerana tidak mahu kembali kepada agama asalnya, Hindu. Pada malam hari Valentine 14 Februari, pada waktu anak Melayu bertukar tukar bunga di Dataran Merdeka. 3 Saudara kita mati dipancung dalam sebuah kontena demi mempertahankan agama.



Peristiwa 13 Mei tercetus apabila seorang budak Melayu dibunuh kerana dia Melayu bukan kerana dia Islam. Dalam sejarah Melayu, tiada lagi orang Melayu dibunuh kerana Islam. Semuanya sebab Melayu. Inilah pertama kali.



Jika kita sorot semula sejarah Islam Yasir, bapa kepada Amar diseret di hadapan. Amar diugut supaya tukar agama. Kalau tidak, bapanya Yasir akan dibunuh. Amar kata,'Allah hu Ahad'.. Terus Yasir kena pancung di padang pasir. Kemudiannya, Sumaiyah ibunya juga disula dari bawah tembus ke jantung. Mampu berkata 'Allah hu Ahad'. Berlari Amar menemui Rasullullah SAW. Dan akhirnya, mengikut sejarah, Amar menjadi seorang mujahid berperang bersama Rasullullah SAW. Itu zaman puak Quraisy kafir laknatullah berkuasa. Rasullullah SAW tiada kuasa lagi pada masa itu.Rasullulah tak boleh buat apa.



Dalam kes kita, bukan sahaja Ibrahim dipancung kepalanya sehingga putus, tak cukup lagi, tangannya juga turut dipotong. Sehinggakan Majlis Agama Islam Selangor terpaksa minta masjid mandikan jenazah saudara-saudara kita yang mati syahid itu. Apalah dosa anak kecil yang berusia 5 bulan itu? Ibrahim dan Siti Solehah bukan calang-calang orang. Ibrahim seorang saintis Pakar Geologi manakala isterinya Siti Solehah, seorang Pakar Botani. Tanda-tanda syahid jelas pada ketiga mayat tersebut. Walaupun 5 hari dalam peti sejuk darah masih memancut keluar pada ketiga-tiga mayat. Bayi yang berusia 5 bulan masih mengalirkan darah hangat seperti baru mati. Peluhterpercik pada dahi mereka. Mereka dikebumikan di kubur Bukit Kiara. Kalau saudara semua tak mengalirkan air mata melihat kubur mereka bertiga terutama bayi yang berusia 5 bulan itu, mesti ada yang tak kena dengan hati kita Hebat mana kita sehingga tak boleh mempertahankan saudara kita sendiri Sedangkan Ibrahim telah melaporkan pada pihak polis dan Majlis agama yang dia diancam untuk dibunuh supaya kembali ke agama asalnya.



Dalam satu hadis yang berbentuk futuristik (masa depan), Rasulullah SAW berpesan 'Bersegeralah kamu melakukan amalan soleh kerana akan datang kepad a umatku di suatu masa, satu fitnah yang begitu besar yang datangnya seperti satu kepingan hitam di malam gelap gelita tak nampak'. Sahabat bertanya 'Apakah fitnah besar itu ya Rasullullah? ' 'Fitnah itu adalah kamu akan lihat umatku di hari itu, di waktu itu,pada masa itu, pagi hari Islam, petang kafir. Petang Islam, pagi kafir balik.' Sahabat bertanya lagi. 'Mengapa begitu ya Rasullullah? ' Rasullullah SAW menjawab, ?Sebab dia jual agamanya dengan nilai dunia'.



Imam Ghazali pernah berkata dalam perkara ini, 'Akan datang fitnah murtad ini dalam keadaan seperti semut hitam di atas batu hitam di malam gelap.' Mana nampak? Kecuali kalau jiwa kita tengok satu perkara dengan cahaya keimanan.



Bagaimana gerakan murtad ini berjalan di Malaysia sehingga kita tak nampak langsung. Gerakan Hindu kita tok sah sebutlah Belum habis cakap, dah ada yang tunggu dengan parang kat luar. Gerakan Yahudi lagilah teruknya. Henry Ford (orang kaya yang buat kereta Ford tu) pernah menulis berkaitan Yahudi tahun 40an atau 30an dulu dalam bukunya 'International Jew' (tak Silap saya).



Unsur Yahudi begitu tebal dalam masyarakat kita tapi kita tak nampak. Paling nyata, rokok yang orang kita hisap tu. Setiap satu batang itu ada saham kepada puak Yahudi. Tak de kilang rokok yang bukan Yahudi punya. Sapa yang hendak berenti merokok, ambil ni sebagai iktibar. Yahudi punya kerja, baru letak bola sebijik, 70 ribu Melayu tak sembahyang kat stadium Shah Alam. Belum kira yang kat rumah lagi.



Bab Kristian, lebih terancang, lebih terperinci lagi. Semenjak kalah dalam perang salib terakhir, iaitu dalam pemerintahan King entah apa nama ke 6 yang terakhir. Sebelum dia mati, dia telah berwasiat dan wasiatnya ada ditulis dengan emas di London . Dia berkata: 'Kepada semua pemimpim-pemimpin Kristian, kita hari ini telah melakukan kesilapan besar, kita berperang dengan tentera Islam dengan pedang, bukan berperang dengan akidah yang ada pada mereka. Sebab tu Islam menang walaupun 30 ribu tentera mereka dengan 300 ribu tentera kita, mereka tetap menang sebab mereka (orang Islam) berperang kerana nak mati. Kita perang untuk hidup. Oleh itu, hendaklah kita tukar strategi. Melancarkan peperangan ideologi, fahaman dan budaya keatas orang Islam.'



Wasiatnya berjaya dilaksanakan setelah King tu mati, 1492, kerajaan Islam Andalusia yang paling agung pada masa itu tumbang di tangan Kristian. 1511 kerajaan Islam Melaka tumbang, tak lama lepas tu, tumbang kerajaan Islam Pattani . Tak lama selepas tu, tumbang kerajaan Islam Kedah . Tak lama lepas tu,tumbang kerajaan Islam Mindanao ..Lepas tu kerajaan Islam Acheh ... semuanya satu demi satu..

Macamana benda ni boleh terjadi?

Sebab gerakan Kristian berdasarkan kepada 3G. GOSPEL,GOAL, GLORY . Pertama kitab dia, kedua kekayaan kita, ketiga menang terhadap Islam. Kalau kita tengok sejarah, Alfonso De Albuqueque bukan datang ke Tanah Melayu bawa tukang masak sebab nak rempah kari kita. Dia bukan makan kari, di a datang bawa mubaligh Kristian Francis Xavier (kalau saya tak silap eja), sebab nak sebarkan ajaran Kristian.

Bagaimana cara dia sebarkan Kristian nih?

Orang kita panggil, gerakan halus.Dia panggil semua mubaligh Kristian yang nak datang ke Asia ni. Dia guna kaedah 'garam dan ragi'. Garam sebagai perasa, ragi untuk penapaian. Contohnya ubi kayu. Waktu siang asalnya ubi kayu kita letak ragi, esoknya masih lagi bentuk ubi kayu tapi sebenarnya tapai. maksudnya, dia kekalkan orang Melayu dengan identiti Islam. Hakikatnya kehidupan kita bukan cara Islam lagi . Cara inilah yang Rasulullah SAW kata macam kepingan hitam di malam gelita. Inilah yang Imam Ghazali kata macam semut hitam atas batu hitam di malam gelita tu.


Pertama, melalui sistem pendidikan. Di Malaysia, macam-macam sekolah dengan nama mubaligh Kristian. Convent itu, Saint ini. Menurut satu petikan seorang mubaligh Kristian pada masa itu yang ditulis semula oleh George Peters dalam sebuah buku tahun 40an. Kepada mubaligh-mubaligh Kristian yang nak datang ke negara kita, berkaitan pendekatan garam dan ragi'. Pendekatan seperti ini tidak memerlukan seorang Muslim Melayu berkenaan meninggalkan system kemasyarakatan yang dituntut oleh agamanya. Sebaliknya orang tersebut hendaklah digalakkan terus tinggal dalam masyarakatnya. Justeru itu, ragi tetap ujud dalam keutuhannya. Dia akan menjadi bagaikan sebuah lampu (Kristian) yang diletakkan dalam gelap. Penyebaran agama Kristian nanti akan terserlah dalam sifat kerohanian, bukannya organisasi. Dirasa kesegarannya, bukan bersikap kalam. Dinamik dan etikal, bukan bersifat formalistik.



Pendekatan begini telah memperlihatkan kebaikannya. Lantaran ia tidak menganjurkan ahli Melayu tadi menjadi ahli baru Kristian yang formal, menyendiri terpisah dari masyarakatnya. Sebaliknya ia memberi laluan agar dapat dimasukkan semangat dan ajaran Jesus bagaikan sebutir ragi yang bertindak dengan proses penapaiannya ke atas seluruh masyarakat Melayu seluruhnya.



Ajaran Kristian akan bertindak melahirkan revolusi , justeru itu nanti,dapatlah dikatakan bahawa kita nanti akan memperolehi satu Kristian muslim Melayu tempatan yang mencerminkan Kristian muslim Melayu sejati.. 'Sebenarnya dia ingin. Akan datang suatu masa nanti, orang Melayu sendiri tanpa dipaksa-paksa akan buat revolusi untuk menjadi Kristian. Cara kebajikan pulak... Hari ni sapa tak kenal kelab rotary yang cuci buah pinggang,kelab lion, bulan sabit merah, Saint John's Ambulans, sapa tak kenal palang merah. Mereka masuk dengan cara menghidupkan sekularisme. Sekularisma adalah satu cara mengasingkan agama daripada kehidupan. Itulah kita hari ni mengasingkan Islam daripada kehidupan dunia. Cara lain adalah dengan menghidupkan maksiat. Kita kena ambil tindakan samada dengan tangan, dengan mulut, atau paling lemah sekali, dengan hati.


Bangun malam buat sembahyang hajat agar kita semua diselamatkan dari fitnah besar ini. Paling kurang pun, fowardkan email ni kepada saudara kita yang lain yang tak tahu menahu tu. Kita kena peka. Ini semua tanggung jawab kita semua.



Akhir sekali, email ini tiada kena mengena dengan ceramah nak berkempen politik atau apa saja. Sekadar meniupkan semangat perjuangan dalam diri kita yang mengaku Islam ini. Ni lah masanya kita bangkit pertahankan agama Islam sebelum terlambat.



Di harap rahmat Allah dan doa-doa para waliullah dapat melindungi kita sehingga kita kembali ke sisi-Nya. Sementara itu, berhati-hatilah dalam apa jua yang kita lakukan dan sentiasa beringat kepada Allah.


Ya Allah, gantikanlah kepedihan ini dengan kesenangan, jadikan kesedihan itu awal kebahagian. Wahai Rabb, tuangkan dalam jiwa yang bergolak ini kedamaian... Wahai Rabb, tunjukanlah pandangan yang kebingungan ini kepada cahaya-MU, bimbinglah sesatnya perjalanan ini ke arah jalan-MU mnuju hidayah-MU!♥♥

sumber:

https://www.facebook.com/notes/bidadari-firdausi/menitis-air-mataku-apabila-membaca-kisah-ini/213401312052282

bagaimana ketaatan kepada pemimpin?

۞ ﺒﺴﻢ ﺍﷲ ﺍﻠﺮﺤﻤٰﻦ ﺍﻠﺮﺤﯿﻢ ۞

memetik sedikit tazkirah (peringatan dr laman sosial FaceBook) ada dua point penting untuk di'tadabbur' dari kisah khalifah di bawah. ana tidak mahu banyak menganalisa, cuma sekadar berkongsi fakta:

1. Dalam riwayat al-Tabarani yang dinilai hasan oleh al-Albani: “Muawiyah bin Abi Sufyan r.a (khalifah ketika itu) menaiki mimbar pada hari Jumaat, dia berkata dalam khutbahnya: “Harta ini (kerajaan) adalah harta kami, dan harta fai (yang diperolehi melalui peperangan) juga harta kami. Kami berikan kepada sesiapa yang kami mahu, dan kami tidak berikan kepada sesiapa yang kami mahu”. Tiada seorang pun yang menjawabnya. Apabila tiba jumaat yang kedua, dia mengucapkan perkara yang sama. Tiada siapa pun menjawabnya. Pada jumaat yang ketiga dia berkata perkara yang sama, lalu seorang lelaki yang hadir dalam masjid itu bangun dan berkata: “Sama sekali tidak! Harta ini adalah harta kami (rakyat) dan fai ini adalah fai kami (rakyat). Sesiapa yang menghalang antaranya dengan kami, kami hukumnya dengan pedang-pedang kami”. Apabila selesai solat, Muawiyat memerintahkan lelaki itu berjumpa dengannya. Orang ramai berkata: “Habislah dia”. Kemudian orangramai masuk dan mendapati dia duduk bersama Muawiyah di atas tempat duduknya. Muawiyah berkata kepada orang ramai: “Dia ini telah menghidupkanku (memberikan kebahagian), semoga Allah menghidupkannya. Aku mendengar Rasulullah s.a.w bersabda: “Akan ada pemimpin-pemimpin selepasku, mereka itu bercakap tiada siapa pun yang menjawab mereka. Mereka itu terjun ke dalam neraka seperti kera terjun”. Kata Muawiyah: Aku bercakap pada jumaat pertama, tiada siapa pun menjawabku, maka aku takut aku termasuk dalam kalangan mereka. Kemudian pada jumaat yang kedua, tiada siapapun menjawabku, maka aku pun berkata: “Aku termasuk dalam kalangan mereka”. Aku bercakap pada jumaat ketiga lelaki ini bangun menjawabku. Dia hidupkan (bahagiakan) daku, semoga Allah menghidupkannya”.

Itu generasi salaf. Itu khalifah di zaman salaf. Bagaimana pula dikatakan mazhab salaf melarang sama sekali menegur pemerintah di khalayak rakyat?!

Suatu hari, Umar Abdul Aziz mdapat tahu yang anaknya telah membeli mata cincin dengan harga 1000 dirham perak. Lantas dia menulis surat kepada anaknya

"Aku mdapat tahu yang engkau mmbeli mata cincin dengan harga 1000 dirham.Sekiranya surat ini sampai kepadamu,

Jualkanlah ia dan kenyangkanlah 1000 orang dengan duit itu. Belilah mata cincin yang harganya 2 dirham sahaja yang di buat dari besi cina"

-Dipetik dari Kitab Risalah Qusyairiah

khazanah dr DrMAZA.com & Abu Khuzaifah

PRU-13 & PRK sesi '10/'11 ~ Fiqh as-Siyasah

Alhamdulillah untuk nikmat berada dalam Iman dan Islam di tahun baru Hijriyyah dan bakal tahun baru Masihiyyah..

IPTA sekarang tengah 'warming-up' untuk pemilihan calon bakal2 pemimpin akan datang sebagai perwakilan pelajar. termasuklah di tempat saya belajar. tak dilupakan juga kehangatan PRU-13 di Malaysia yang bakal diadakan dalam jangka masa yang singkat; tak lama lagi dah..

sedikit perkongsian dari Dr. Yusuf Al-Qaradawi tentang apa yang bakal kita semua lalui nanti :) moga beroleh sedikit manfaat dari perkongsian saya ni dan beroleh manfa'ah sebanyak2nya dari kupasan padat syeikhuna Dr. ...

Adapted and rearranged from the book Fiqh al-Dawlah i.e.understanding the rules of governance in Islam written by Professor Dr.Yusuf al Qaradawi

1. What is the aim of politics in Islam?

According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah i.e the rules of governance, it is hirasatud din wa siasatud dunya – to uphold the religion and administer the world. Politics is not munkar – is not a depravity – real politics is noble and virtuous because it administers the affairs of all creatures i.e. humans, animals, environment etc…, bringing man closer to good and away from fasad i.e. evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).

The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah (the message), murabbii(educator), teacher, Qadi ( Chief Justice), Head of the nation and Imam of the ummah. The Khulafa’ al Rashidun (the rightly guided leaders) who succeeded him were also politicians following the Sunnah ( the way of the Prophet), establishing just administration, practising ihsan (righteousness) – the betterment of good and providing the leadership of ‘ilm (knowledge) and Iman (belief)

However in the present time, due to ‘politics’ man faced suffering as a result of deceit and political ploys and scheming and devious or corrupt politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!) .

It became common to label and describe committed Muslims as ‘political’ so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called ‘political Islam’. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers – Salat jama’ah (congregation) are attempted to be labelled ‘political’.

It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa – a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50’s. The regime wanted to influence the masses to regard the activists and the Dai’ (the very people who wanted to uphold the Shari’ah, Al-Qur’an and Al-Sunnah) as the purveyors of fasad (evil) by using corrupted ‘ulama (-paid scholars).

2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad

From the understanding of the Prophet’s tradition (mafhum hadith):

Munkar (transgression) is not limited to khamr ( liquor), gambling and zina – - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony – neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation’s wealth and property, monopolising the people’s needs for personal gains or cronies’ interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers – the mu’min. These are all grave transgressions! When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.

Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman – faith to be truly concerned with the affairs and problems of the ummah – community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).

3. Political Freedom is Our Utmost Need Today

Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da’wah, the risalah of tawhid (Oneness of God), spread consciousness and enabling the existence of Islamic movements.

True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.

Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman (belief) without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.

The theory, way and system which look alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Shariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory – the wajib in Islam.

The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws – hukm qat’i, the daruri – the essentials of religion and the non-ijtihadiy (Islamic ruling)) must not be compromised or neglected.

Shurah i.e. consultation or consultative decision making must be followed and not just as a debating factor. By practising Shurah i.e. consultation, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom – al-hikmah which has been rediscovered.

Shurah i.e. consultation enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha i.e. Religion is advice) and establish amar ma’ruf nahy munkar – enjoining good and forbidding evil. Among the obligations of amar ma’ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.

The State of Politics in the Ummah.

The musibah or calamity of the ummah then and now is the absence and the obeying of the system of Shurah i.e. consultation and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold – power and wealth resulting in the Shariah (Islamic legal system) being hindered, secularism being forced upon and cultural Westernisation were being imposed. Islamic da’wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.

4. Qur’anic Examples of Tyrannical Rulers

The Al-Qur’an denounces all powerful rulers such as Namrud, Fir’aun (Pharaoh), Hamaan and Qarun. Namrud is taghut – the transgressor who enslaves the servants of Allah as his serfs.

There is the pact or collaboration of three parties:

Fir’aun – he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people.

Hamaan – the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir’aun and cheating the people, subjugating them.

Qarun – the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa’s own clan who colluded with Fir’aun due to the love of worldly life and materialism.

The combination of taghut (tyranny) and Zulm (oppression) results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.

The People:

Al Qur’an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir’auns and taghuts.

Al-Junud (the collaborators):

These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.

5. An Example of Leadership:

Balqis, the Queen of Saba’ (Sheeba) as told in the Qur’an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by Shurah i.e. consultation-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.

Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim ‘male’ leaders. (Prof. Yusuf Qaradawi purposely avoided the term ‘al-rijal’ i.e. men)

6. Pluralism and Multi Parties in Islam

The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah – belief, Shariah (Islamic legal system), ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.

Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.

7. Counselling and Corrective Participation in Politics

Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.

Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.

8. Voting

Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.

Source: http://mabonline.net and http://msmonline.net/v1/?p=1777

women as judges; seeking for its authenticity & relevancy

p/s: ini adlah bacaan berat yg sangat2 berat utk dibaca orang yg minat membaca. so jgn baca kalau boleh. sbb anda akan mengantuk & BOSAN (hoho!). ini tajuk term paper saya sem ni. tapi bacaan yg saya sertakan di sini perlu kepada critical thinking (sbb bila dah baca sume2 baru saya tahu sumber ini dari sister in islam so hati2 lah bila anda mula membaca!)

Juristic Views

The majority view (jumhur) among the founding jurists (mujtahid mutlaq) of Imam Shafii, Malik and Ibn Hanbal regarded women as being disqualified as judges based on an interpretation of Surah an-Nisa’ 4:34, that men are qawwamuna (protectors) over women. The minority view of Imam Abu Hanifah, however, opined that the authority of a judge is not valid unless he possesses the qualifications necessary for a witness. Thus this opinion allows women to be judges in all cases except hudud and qisas cases. This flows from Imam Abu Hanifah’s interpretation of Surah al-Baqarah 2:282, on women’s eligibility to be witnesses in commercial transactions. There were also the individual views of other jurists such as al-Tabari and Ibn Hazm which stated that a woman can be a judge in all cases without exception as long as she fulfils the requirements for the position. This would also appear to flow from a reading of Surah al-Taubah 9:71, that believing men and women are each other’s awliyya (protecting friends and guardians).

As Muslims, we believe in the revealed nature of the textual sources of the Qur’an, and the authentic Sunnah of the Prophet (saw). The latter source is divinely inspired. There is no clear nass in the textual sources allowing or disallowing women to be leaders or to be appointed as judges. The current views on these two issues are juristic interpretations of several textual sources.

1. Textual Sources Interpreted and Cited to Allege Women’s Incapacity
to Lead or be Judges

Qur’anic Verses

Surah an-Nisa’ 4:34 states to the effect that:

Men are qawwamuna over women, (on the basis) that Allah has (faddala) preferred some of them over others and (on the basis) of what they spend of their property (for the support of women) ….

This is the parent source from which all juristic opinion of the status and position of women is derived.

This verse has been misinterpreted to mean:

i) Men have authority over women
ii) All men are superior to women.

The Qur’an establishes that men are qawwamuna (have responsibility) over women. It does not mean that women are incapable of handling their own affairs as though they lack the capacity. It does not mean that women are incapable of assuming leadership roles, whether among women, men and women, or even of nations, as has been assumed.

Rather, it intends to establish the responsibility of men for the protection and maintenance of women in a restricted setting or social context. Biologically, only women can bear the future generations of Muslims. The Qur’an creates a harmonious balance in society by establishing a functional responsibility for males to facilitate this biological function of females. The material responsibility of men in the Qur'an is that they are invested with the responsibility to facilitate this biological function of females. This verse does not give men inherent superiority, but rather establishes mutual responsibility in society.

The word qawwama also means ‘to provide with the means of subsistence’. The notion of qawwam is related to the reason that men spend their property for the support of women. It follows that a man who does not maintain his wife should not be qawwam.2 Responsibility is not, and cannot be interpreted as, superiority. The material responsibility of men mentioned in the Qur’an, that they are invested with the responsibility of spending for women’s support, has corresponding advantages. It is on the grounds of this responsibility that men are given a double share of inheritance under the faraid. However, it should be remembered that the deceased estate’s distribution under the faraid should only take place after the payment of any debts, and of any bequests or legacies under a will (wasiyya).

The Qur’an does not say that “all men are superior to or better than all women”. Nor even that all men are preferred by Allah (swt) over all women. Advantages are explicitly specified in the Qur’an. Men have a certain advantage materially, resulting in certain responsibilities (or vice versa). When the Qur’an says that “some (unspecified gender) are preferred by Allah (swt) over others”, it uses general language which corresponds exactly with the observable reality in creation: some creatures have some advantages over others—even some humans over others. All men do not always have an advantage over all women, nor all women over all men.

The view that a man is superior to a woman because he is physically “stronger” lacks the support of the Qur’an and authentic Sunnah. The divine sources mention “care” and “responsibility” within the family, but not superiority. Muslim men and women are equal in their individual and social responsibilities, being in charge (protectors) of one another and of the whole society (awliyya), as stated in Surah al-Taubah 9:71.

Besides Surah an-Nisa’ 4:34, another verse that is often cited to imply women’s lack of capacity is Surah al-Baqarah 2:282, which states to the effect that:

Whenever you take credit for a stated term, set it down in writing. And let a scribe write it down equitably between you .… And call upon two of your men to act as witnesses; and if the two men are not available to you as witnesses, then a man and two women from among you, so that if one of them should make a mistake, the other could remind her .…

This verse has been misinterpreted to mean:

i) evidence of two women equals the evidence of one male
ii) the moral and intellectual incapacity of women.

The context of this verse relates to a written loan agreement. The stipulation that two women may be substituted for one male witness does not imply any reflection on woman’s moral or intellectual capabilities. It is obviously due to the fact that (at the time of revelation) women were less familiar with business procedures than men and, therefore, more liable to commit mistakes in this respect.

The unfamiliarity of women at the time of revelation in personally conducting business transactions is demonstrated by the fact that even Khadijah (ra), the wife of the Prophet (saw), left the charge of her business affairs to him. This was the socio-historical context at that time when the verse was revealed. To ensure justice therefore, two women were required for the following purpose: If the female witness errs or forgets, the other is needed, not to give evidence, but to remind her. This is quite acceptable, even today, when women still find the court process intimidating and require another to reassure them and provide moral support. This again corresponds to the observable reality.

It should, in fact, be considered quite remarkable that despite the social constraints at the time of the revelation—inexperience and coercion of women—a woman was nevertheless considered a potential witness. In this modern era, such revolutionary consideration of women’s potential should lead to greater promotion of her contributions to a just and moral social system, and end exploitation of her and others in society.

Hadith

The hadith that is often cited to deprive women of leadership positions is a hadith related by Abu Bakra to the effect that:

When the news reached the Prophet (saw) that the Persians had made the daughter of Chosroe their ruler he observed: That a nation can never prosper which has assigned its reign to a woman.

For hundreds of years, this hadith has been taken to mean by a majority juristic opinion that a woman cannot be a nation’s leader (khalifah), and as such she should not be allowed to be a judge (which is part of the function of a khalifah). This juristic opinion resulted in the regression of the status and position of women in society, to the extent that Muslim women were unable to equally enjoy the rights that were enjoyed by men. These rights included political rights and political participation, holding higher public offices, becoming witnesses, judges and leaders. Nevertheless, the other opinion which stems from this hadith allows women to be judges, but not leaders or heads of government.

Whatever the traditional interpretation, it must be noted that this hadith is classified as an ahad (isolated) hadith. This means that the narrators of this hadith do not exceed two persons in each generation. A mutawatir hadith, on the other hand, is one that is reported by an indefinite number of people in such a way that precludes the possibility of its being false.

The above hadith was narrated for the first time during the Battle of the Camel in which Aishah (ra) led her forces into Basrah. Her forces (which reportedly included Abu Bakra) were defeated. Many believers died in that battle.

Many modern-day commentators view this hadith as a fabricated hadith. If it had been a genuine hadith of the Prophet (saw), Abu Bakra would have obeyed the injunction by not going out to battle under Aishah’s banner. The other explanation may be that the report was in the nature of a khabar (information).

In the context of the Battle of the Camel, Aishah was in command of the army which included many illustrious companions of the Prophet. None of them objected to her being in command, nor did they desert her for that reason. Even Abu Bakra, the narrator of the above hadith, did not desert her. Had he been convinced that the Prophet had prohibited women from being imam (leader or head) he should have deserted Aishah as soon as he recalled this tradition. How then could it be said that a woman cannot become leader of a government when her leadership was accepted by such eminent companions of the Prophet?

Those who have utilised the above-mentioned hadith for the proposition that a woman should not hold leadership positions have also cited a statement attributed to Aishah as saying:

It would be more to my liking had I remained in my house and not gone on the expedition to Basrah.

If she made this statement, it could be because she regretted the loss of so many lives, including some of her nearest and dearest, and to the loss of her own prestige, and not necessarily that she was not supposed to lead.

It is a well-known principle in Islamic jurisprudence that an ahad hadith is not a basis for formulating binding rules and it is not necessary to act upon it. Hence, it is strange and illogical that this isolated tradition should have been made the basis for the ruling that a woman cannot become a head of state or be appointed as a judge, a ruling that has such serious implications on society in general as well as on women in particular.

The second hadith relied upon as an impediment to the appointment of women to responsible positions is the tradition which declares women as “naqis al-‘aql wa al-din” (defective or imperfect in reasoning and religion). As stated by those who are well versed in discriminating between authentic and forged traditions, the forgery can in most cases be detected from the subject matter of the tradition. Thus, a hadith cannot be accepted as authentic if:

i) it describes what is impossible of occurrence and which is not acceptable to human reason,
ii) it is contrary to the Qur’an,
iii) it is contrary to historical facts.

The former Chief Justice of the Federal Shariat Court of Pakistan, Justice Aftab Hussein, referred to the view of Dr Abdul Hamid Mutawalli, who said that it is very apparent that this tradition is one of the thousands of traditions which were forged and ascribed to the Prophet (saw) falsely, as it contains all the three defects.

2. Textual Sources on Equality of Men and Women

Qur’anic Verses

Surah an-Nisa’ 4:34 and Surah al-Baqarah 2:282 are frequently cited to allege men’s superiority over women. However, other verses which very clearly state the equality of men and women are seldom highlighted. The verses that demonstrate and emphasise the equality of Muslim men and Muslim women include Surah Ahzab 33:35 and Surah al-Taubah 9:71.

Surah Ahzab 33:35 explicitly addresses men and women without discrimination when it states to the effect that:

Verily, for men and women who have surrendered themselves unto God, and believing men and believing women, and truly devout men and truly devout women, and men and women who are true to their word, and men and women who are patient in adversity, and men and women who humble themselves (before God), and men and women who give in charity, and self-denying men and self-denying women, and men and women who are mindful of their chastity, and men and women who remember God unceasingly: for them has God readied forgiveness of sins and a mighty reward.

Surah al-Taubah 9:71 states to the effect that:

The Believers, men and women, are protectors of one another, they enjoin what is just and forbid what is evil … On them will God pour His mercy.

Surah al-Taubah 9:71 is the final verse to be revealed on the male/female relationship. In it, men and women are said to be each other’s awliyya—protectors or protecting friends and guardians. And it also talks about the obligations of both men and women in Islam, including enjoining what is just and forbidding what is evil. It might also be significant that while Surah an-Nisa’ 4:32 mentions “men (rijal)” as being qawwamuna over “women (nisa’)”, Surah al-Taubah 9:71 mentions “believing men (mu’minun)” and “believing women (mu’minat)” as being awliyya over each other. Revealed in 8 Hijrah towards the end of the Prophet’s life, Surah al-Taubah 9:71 sums up the spirit of equality and mutuality that the Qur’an preaches in the relationship between men and women.

To enjoin the right and forbid the wrong is primarily the duty of the State, which is in a position to discharge it effectively. The verse makes women as much protecting friends of men as men are of women. It further orders women to discharge the duty of enjoining good and forbidding wrong which can be discharged effectively by the ‘ulil amr (person in authority) who symbolises the State. The verse paves the way for women to become the repository of State authority, including the authority of the Head of the State.10

Hadith

There is a hadith narrated by Sayyidinna Ali (ra) and reported by Ibn ‘Asakir which states to the effect that:

One who honours women is himself honorable, and one who insults women is himself lowly.

Conflict between Textual Sources and Differing Interpretations

The traditions cited against the appointment of women as head of State or in the judiciary are in conflict with the Qur’anic teachings. As stated earlier, it is observed that a hadith is not acceptable if it describes what is impossible to believe, the hadith is in conflict with the Qur’an, and it contradicts the facts of history.

The tradition that “women are imperfect in reasoning, in religion” is neither acceptable to reason nor is it in conformity with the Qur’an as well as with present-day society. This tradition has all the three elements of forgery.11 If this tradition is assumed to be true, it would conflict with various injunctions which are there in the Qur’an itself and also with some other traditions. It would also conflict with some of the historical facts in the Prophet’s time and that of the rightly guided Caliphs. If women are defective in reason and religion it would be necessary to restrict their power to dispose of their properties and at least make it subject to the approval and permission of their husbands or guardians. But Islam has acknowledged the absolute competence of women in this respect and has allowed her full rights of disposition over her properties. During the time of the rightful guided Caliphs, the Caliphs sought counsel from women and gave importance to their opinions. How can the human intelligence accept this tradition as authentic when the first person to believe in the Prophet (saw) was a woman, Khadijah (ra) (the Prophet’s first and only wife until her death 25 years after their marriage). How can women be defective in religion when the first martyr (syahidah) to die in the cause of Islam was also a woman, Ummu Amir, the wife of Yasir.

The isolated tradition that a nation cannot prosper with a woman ruler contradicts the teachings of the Qur’an, as illustrated in the verses about Balqis, Queen of Sheba, as well as in the verses which demonstrate equality, particularly Surah al-Taubah 9:71. The determination of what is right and what is wrong is one of the basic duties of the leaders of a state, and here women as well as men, who are protectors of each other, have been enjoined to perform this task. How then can women be excluded from being leaders of the State, especially in a democratic government? It would also appear to conflict with another tradition of the Prophet (saw) narrated by Sayyidinna Ali (ra) which says that one who honours women is himself honoured and one who insults women is himself lowly.

Hadith Criticism

Since the hadith reported by Abu Bakra is included in Sahih Bukhari, it is a priori considered unassailable without proof to the contrary, since we are here in scientific terrain.12 In the 17 volumes of the Fath al-bari, al-‘Asqalani does a line-by-line commentary on al-Bukhari. For each hadith of the Sahih, al-‘Asqalani gives us the historical clarification, i.e. the political events that served as a background, a description of the battles, the identity of the conflicting parties, the identity of the transmitters and their opinions, and finally the debates concerning their reliability—everything needed to satisfy the curiosity of the researcher. Imam Malik never ceased saying, “This religion is a science, so pay attention to those from whom you learn it. I had the good fortune to be born [in Medina] at a time when 70 persons [Companions] who could recite hadith were still alive. They used to go to the mosque and start speaking: The Prophet said so and so. I did not collect any of the hadith that they recounted, not because these people were not trustworthy, but because I saw that they were dealing in matters for which they were not qualified.” He also said that “And finally one should not receive knowledge from a shaykh, even a respected and very pious one, if he has not mastered the learning that he is supposed to transmit” and that “There are some people whom I rejected as narrators of hadith, not because they lied in their role as men of science by recounting false hadith that the Prophet did not say, but just simply because I saw them lying in their relations with people, in their daily relationships that had nothing to do with religion”.

Who was Abu Bakra? He recalled the hadith a quarter of a century after the death of the Prophet (saw), at the time that the Caliph Ali retook Basrah after having defeated Aishah at the Battle of the Camel. At that time Aishah’s position was scarcely enviable, as many of her supporters had fallen in the field of battle. It would seem providential to remember having heard a hadith that intimated an order not to participate in a war if a woman was at the head of the army. Abu Bakra also remembered other hadith just as providential at critical moments. After the assassination of Ali, Mu’awiya could only legitimately claim the caliphate if Hasan, the son of Ali, declared in writing that he renounced his rights. And this he did, under pressure and bargaining that were more or less acknowledged. It was at this moment that Abu Bakra is supposed to have recalled having heard the Prophet say that “Hasan will be the man of reconciliation”. Hasan would have been a baby when the Prophet would have said that! Abu Bakra had a truly astonishing memory for politically opportune hadith which curiously and effectively fitted into the stream of history. If one follows the principles of Imam Malik for fiqh, Abu Bakra must be rejected as a source of hadith, since one of the biographies of him tells us that he was convicted of, and flogged for, the offence of qadhf (slander for giving false testimony by making an unproven accusation of zina) by the Caliph Umar al-Khattab.

Alternative Interpretation

Alternatively, even if the isolated tradition reported by Abu Bakra is to be taken seriously, there is no need to infer from it a blanket rule that prohibits women from holding leadership positions in any form of government. From this point of view, it would be interesting to quote a fatwa (religious opinion) expressed by an eminent theologian from India, Maulana Ashraf Ali Thanavi. When he was asked a question regarding Abu Bakra's hadith, Maulana Thanavi gave the following reply:

Governments are of three types. The first type is one which is both personalised (tam) and based on popular sanction ('am). The tam type of government is one in which the ruler rules personally and is not dependent on any other superior's sanction. The second type is one which is absolute and has no popular sanction. The third type of government is one which has popular sanction but is not absolutist. As an example, the first type of government may have a woman as head of state who has personal authority. A woman who heads a small group and wields absolute authority without sharing it with anyone else can exemplify the second category. An example of the third category is one in which the head of state has no authority by herself but is part of a consultative body, the real authority being wielded by the consultative body. If we contemplate on the hadith it becomes obvious that what is implied by it is the first category (i.e., personalised rule of a woman). The reason for pronouncement of this tradition is that the people of Iran had made the daughter of Chosroe their ruler.

Maulana Thanavi refers to the story of the Queen of Sheba in the Qur’an and about whose rule it raised no objections. From the words of the Qur’an, "I never decide an affair until you are in my presence" (in Surah al-Naml 27:32), the Maulana concludes that her rule belonged to the third category of government (democratic) and what the Prophet objected to was the rule of the first category. Even during medival times, it was considered by al- Tabari, that since a judge does not have to lead the army in war, a woman is equally qualified for appointment to judicial office.

3. Citation of Women in Muslim History

There are many historical instances where the Prophet (saw) and the Companions consulted women. This certainly does not support the view that women, just being women, have defects of intelligence. From the accounts of women Companions of the Prophet (saw), they were never confined to their homes. They took part in activities ranging from politics to religion. During the Prophet’s time, women participated in all professions. It was only much later that women came to be confined to the home and people generally began to believe that their main role in life was to bear children and to do housework. We have read about several women who were accomplished in other fields of activity and were most sought after. Many of them led totally independent lives and even married and obtained a divorce whenever they willed. These are some examples of the participation of women throughout history that do not support the view that women are incapable of becoming leaders. These examples are taken from the era of the Prophet (saw) and the Companions, as well as during the Abbasid and Fatimid periods, and during the period of Muslim rule in India.

During the time of the Prophet (saw) and the rightly-guided Caliphs:

1. It is a well-established historical fact that the Prophet consulted Salma (ra) on the occasion of the treaty of Hudaybiya. One of the terms of the treaty was that the Muslims would not proceed to Mecca for the performance of Umrah in that year. However, the Companions were reluctant to set aside their ihram which they were wearing for the purpose of Umrah. Salma (ra) advised the Prophet to set the example in making the sacrifice and setting aside the ihram. The Companions followed suit.

2. Women participated freely in the affairs of war. For instance, Muslim women, including the Prophet’s wives themselves, were actively helping the wounded in the battle of Uhud. Some of the women even participated in the actual combat.

3. In Sunan Abu Dawud, it is reported that the Prophet (saw) appointed Umm Waraqah to be the imam to lead the prayers of her household, while the muezzin was an elderly man. This hadith is said to have a stronger isnad (chain of transmission) than another contradictory hadith, reported in Sunan ibn Majah, that a woman cannot be imam when there are men in the congregation.19

4. Umar, one of the rightly-guided Caliphs, was corrected by a woman on the value of the mahr (mas kahwin) when he wanted to fix the mahr lower. Umar had to acknowledge her opinion as correct.

5. Aishah (ra) has been known to have corrected Abu Hurairah in respect of traditions which were in conflict with the Qur'an. She was consulted on her knowledge of the Sunnah by the believers. Imam Zarkashi (born in 745 Hijrah), one of the greatest scholars of the Shafi’i school in his time, devoted a book dedicated to Aishah’s particular contribution in this field, entitled “Collection of Aishah’s Corrections to the Statements of the Companions” (Al-‘irada fi ma istadrakathu ‘A’isha ‘ala al-sahaba).

6. When the Qur'an was first compiled, it was entrusted to the custody of Hafsa (ra), daughter of Umar al-Khattab and wife of the Prophet. She remained the trustee from the time of Abu Bakar’s caliphate until the reign of Uthman. The compilation was taken from her and copies made and distributed to various cities for the correction of compilations there.

7. Umar appointed Shifa binti Abdullah as an inspectress of markets.

8. During the election of Uthman as the third Caliph, Abdul Rahman ibn Auf, who was put in charge of the election, ensured that women as well as men participated in the election.

9. Khansa’, Safiyah, ‘Atikah, Hind bint Harith, Kabshah bint Rafi and several others were known for their excellence in the sphere of poetry. Khansa’ published a collection of poetry.

10.Many of the Prophet's women Companions were engaged in industry, commerce, agriculture, calligraphy and other fields.

11.Apart from Aishah, Umm Salma, Umm 'Atiyyah, Asma' bint Abu Bakr, Umm Hani and Fatima bint Qays also narrated a number of hadith.

12. Rafidah Asiamiyah, Umm Muta, 'Umm Kabsha and several others were experts in medicine and surgery and Rafidah had her nursing home next to the mosque of the Prophet (saw).

During the Abbasid period, the Fatimid period and the period of Muslim rule in India:

1. During the Abbasid period many women wielded great influence in state affairs. Zubaydah, wife of Caliph Harun al-Rashid, a very intelligent woman, used to advise her husband on political and administrative matters.

2. Women in the high circles of that early period achieved distinction and exercised influence in state affairs. These women included al-Khayzuran, al-Mahdi's wife and al-Rashid's mother, 'Ulayyah, daughter of al-Mahdi, Zubaydah, al-Rashid's wife and al-Amin's mother; and Buran, al-Ma'mun's wife.

3. There were instances of Arab maidens going to war and commanding troops, composing poetry and competing with men in literary pursuits or enlivening society with their wit, musical talent and vocal accomplishments.

4. Hurrah Malikah Arwa' bint Ahmad headed the administration of the province of Yemen on behalf of the Fatimid Caliphs of Egypt. Three of the Fatimid Caliphs, Mustansir, Must' ali and Amir, reposed faith in her and gave her a free hand to govern the Yemen. She was held in high esteem by all three. The last of the three Caliphs, Amir, even appointed her Hujjah (the highest religious office under the Fatimid hierarchy). It speaks volumes for the ability of Hurrah Malikah (malikah literally means ruler or empress) that she won the distinction of being a governor of a province as well as rising to the office of Hujjah. After the assassination of Amir it was she who successfully took charge of the Fatimid Da’wah (mission) and became ruler of the Yemen.

5. In India, stories of such outstanding Muslim women as Raziyah Sultana, Chand Bibi and Nurjahan are well known. The ability of these outstanding women to govern and administer has been recognised by all historians and the courage of these women, who came to the fore despite severe restrictions and strong prejudices in society, and their extraordinary talents has won them many plaudits.

Citation of Women in the Qur’an

The Qur’an itself has a special category of women who performed unique functions from the perspective of the Qur’an and the perspective of humanity. They are:

1. Hawa, wife of Adam (as) (in Surah al-Baqarah 2:35, Surah an-Nisa’ 4:1, Surah al-A’raf 7:19–23).

2. Maryam, mother of Isa (as) (in Surah al-Imran 3:36 & 37, Surah Maryam 19:16–34, Surah al-Tahrim 66:12).

3. Hannah, woman of Imaran and mother of Maryam (in Surah al-Imran 3:35).

4. Asiyah, adoptive mother of Musa (as) and wife of Pharoah (in Surah al-Qasas 28:9, Surah al-Tahrim 66:11).

5. Umm Musa, the birth mother of Musa (as) (in Surah Ta Ha 20:38–40, Surah al-Qasas 28:7 & 10–13).

6. Balqis, Queen of Sheba (in Surah al-Naml 27:23–44).

The Qur’an classifies Maryam as “one of the qanitin” (Surah 66:12) using the masculine plural form of the word that indicates one devout to Allah. There is no reason not to use the feminine plural form (qanitat)—except to emphasise that the significance of Maryam’s example is for all who believe, whether male or female. Her virtue was not confined by gender.

Umm Musa received wahy, that is divine communication from Allah (Surah 28:7). Thus it demonstrates explicitly that women too have been recipients of wahy.

Balqis, Queen of Sheba, ruled over a nation. The Qur’an never uses any term, subtle or direct, that implies that this position was inappropriate for her, or any other woman. On the contrary, the Qur’anic story of Balqis celebrates both her political and religious practices.
Balqis’s qualities as a good leader were not measured by gender but by:

i) her capacity to fulfil the requirements of the office;
ii) her political skills;
iii) the purity of her faith;
iv) her independent judgment.

4. Socio-historical Circumstances and Female Participation

Comparisons with Western Civilisation

There is a popular misconception that the idea of women’s rights is based on Western laws and civilisation, and Muslim advocates of women’s rights are often accused of being Westernised or influenced by the West. Yet it is the original Islamic teachings which upgraded the status of women and rescued them from the oppression and injustice suffered by women in pre-Islamic Arabia and various other historical civilisations.

Unlike the position under Islamic law which has always acknowledged women’s property rights, the property rights of women were limited in most Western legal systems, and reforms in favour of women only began to take place in the latter half of the 19th century. For instance, under the common law of England, “the very being or legal existence of the woman was suspended during the marriage, or at least incorporated and consolidated into that of the husband, under whose wing, protection or cover, she performed everything”.26 A wife had no capacity to hold property in her own name; under common law everything she possessed became her husband’s after her marriage. It was observed in 1869 that:

By the old law of England, the husband was called the lord of the wife, he was literally regarded as her sovereign … the wife was the actual bondservant of her husband …. She can acquire no property but by him; the instant it becomes hers, even if by inheritance, it becomes ipso facto his.27

The Act of Parliament which began to alter the common law position in order to allow married woman to own property was enacted in 1882 (the Married Women’s Property Act 1882). A married woman was also denied direct access to the law courts as she was incapable of suing or being sued in her own name. She was classed together with lunatics and infants: just as a lunatic can only sue or be sued through his guardian and an infant can only sue or be sued through his father or guardian as next friend, a married woman could only sue or be sued through her husband. Law reform through Parliament in the 20th century altered the common law position, and the reforming statutes, such as the Married Women and Tortfeasers Act 1935, declared her to be capable of suing or being sued in tort or in contract or otherwise.

Female Participation in Early Muslim Civilisation

Among the first generation of Muslims, women were involved in the transmission of Prophetic reports as well as the development of legal doctrine. The most prominent of these women was Aishah (ra). The fact that Aishah (ra) was a wife of the Prophet (saw) gave her privileged status as a transmitter of religious doctrine. It was her own qualities as an individual, however, that afforded her the authority to interpret law. Female participation in the production and reproduction of the religious sciences did not cease with the demise of the first generation of Muslims. Evidence of female participation in the public transmission of the hadith can be found in many diplomas (ijazas) containing women’s names and in the manuscripts that mention women as teachers and as students. There is some evidence that women also participated in the more speculative branches of the religious sciences, such as positive law and speculative legal philosophy. Al-Hattab, a North African jurist of the 16th century CE, mentions the names of his teachers, his teachers’ teachers, and the chain of authorities (isnad) that linked him to the authors of the various books that he had studied in his legal career. Two women appear in this chain of authorities, Zaynab bint al-Kamal al-Maqdisiyya al-Musnida and Umm al-Hasan Fatima bint Khalil al-Katani (or al-Kinani).

This fact of women’s recognised participation as intellectuals created awareness of the contradiction between the epistemological equality women enjoyed in the production and transmission of knowledge and their marginalised position in political contexts, whether as a witness or as a judge in a court of law. It also lessened the plausibility of any argument that sought to ground discrimination in the nature of the female.

There are arguments in medieval Islamic legal discourse that defend the gender-based distinction against women in the political contexts by ultimately locating the source of this discrimination not within the woman, but rather in specific social circumstances and the role that women played within those social circumstances.

A witness’s testimony and a judge’s verdict are both political because the consequences of each are immediate, tangible and binding.30 Al-Qarafi’s argument noted the difficulty courts have in enforcing the law. This institutional argument is compounded by the fact that men (including himself) in his 13th century CE Egyptian society viewed women as being generally inferior to men. Subsequently, there is a greater likelihood that the losing party will not respect the court’s decision. Al-Qarafi’s second argument, that women are inherently deficient in reason and religion, is described as weak by Ibn al-Shatt (d.1323 CE), because if one accepts this argument, this deficiency must also be present when a woman acts as a narrator of hadith. However, women are recognised as narrators of hadith, and also as mufti.

It is therefore possible to extend this argument by saying that if there is a society in which men would respect the decisions of the court and comply with court verdicts regardless of the gender of the witnesses or the judges, there is then no reason to exclude qualified women from being appointed as judges.

to be continued...

women as judges; seeking for its authenticity & relevancy II

Women as Mufti and Qadhi

Interpretation of revelation was free of gender restrictions. A woman’s legal opinion (fatwa) was just as valid and morally binding as the legal opinion of a man. Thus a woman could legitimately be a mufti, a legal expert whose task it was to communicate legal rules to non-specialists including, at times, judges and other holders of political power. There was complete agreement among Sunni jurists that women could be mufti. It was as a result of the law’s acceptance of women as mufti, moreover, that al-Tabari was led to argue that a woman could be a judge in all areas of the law.

There are also a number of historical instances about the exercise of jurisdiction of qadhi by women without any objection by the ulama’ of that age. The oldest example is of the mother of Muqtadar Billah who presided at the High Court of Appeal.

5. Appointment of Women Judges in Modern Times

The Pakistan Case

In Ansar Burney v. Federation of Pakistan, a case decided by the Federal Shariat Court of Pakistan, a petition was filed to challenge the appointment of women as magistrates. The grounds opposing their appointment were:

1. They discharge their functions as judges without observing purdah, which is a clear violation of the injunctions of Islam.

2. During the period of the Holy Prophet and his rightful companions, the duties of judgeship were never entrusted to females since it appears to be a violation of the injunctions in Islam.

3. According to Muslim law, the evidence of a woman is half that of a man and her share in inheritance is equal to half that of her brother. The judgment of two women can only be equivalent to that of a male.

4. Women do not fulfil the qualifications of a judge according to established principles of Muslim jurisprudence.

The Court dismissed the petition on the following grounds:

1. There is no law or custom or usage having the force of law for or against the seclusion of women. The court is not called upon to go into the question of whether Islam allows complete seclusion or partial seclusion or whether a woman shall appear in public, veiled or unveiled.

2. The argument of counsel for the petitioner that since the evidence of a woman is half that of a man and her share in inheritance is half that of her brother, there should be at least two female judges to decide a case is impossible to accept. If such a concept is given effect to, it will follow that no male judge sitting alone can decide a civil or criminal case. According to fiqh, in cases other than that of zina in which four eye-witnesses are required to prove the offence, at least two male witnesses must prove disputes of property or criminal cases in hudud and qisas. If the argument of counsel is taken to its logical conclusion, it should follow that the number of judges to decide a particular case should correspond to the number of witnesses required to prove it.

3. The share of inheritance to a male is in proportion to his responsibilities and not due to any superiority over the female.

4. Similarly, it is not a ground for excluding women from appointment as judges that the Holy Prophet or his four successive Caliphs did not appoint any woman as such since the rule is that what is not prohibited in the Qur’an and Sunnah is permitted, and the burden of proof about anything prohibited is on the person who claims it to be so.

5. It is not denied that there is no specific and direct injunction in the Qur’an and Sunnah of the Holy Prophet concerning the matter. There are only the conflicting opinions of the jurists. (The court then dealt extensively with these opinions and historic examples of women in Muslim history.)

6. There are certain injunctions in the Qur’an which, like other injunctions on good conduct, discharge of duties, reward and punishment, are common to both men and women. These are injunctions regarding the duty of all Muslims to be just and do justice (Surah an-Nisa’ 4;58, Surah al-Ma’idah 5:42, Surah al-Hadid 57:25).

7. The words “adl’ or “qist” in these sura are used in a much wider sense and each Muslim, whether male or female, is bound to be just and equitable in his dealings with his spouse, parents, children, neighbours, relatives, friends, fellow Muslims and all others. The concept of justice in deciding disputes between the parties or in dealing with criminal cases is only a part of adl or qist. The verses Surah 4:58 and 5:42 clearly envisage determination of disputes or litigation. There is no distinction in this connection between man and woman.

8. In view of this and in the absence of any prohibition in the Qur’an or hadith about the judgeship of woman or any restriction limiting the function of deciding disputes to men only, the generality of these verses cannot be cut down.

9. From whatever angle, there appears to be no merit in the objection raised by the petitioner against the appointment of women to judicial offices.

The Indonesian Experience

Indonesia in the 1990s has approximately 100 women judges (known as Ibu Hakim in the Syariah Court or Peradilan Agama). Their appointment came with the enforcement of the Marriage Law of 1974 (no. 1 of 1974).

Under the existing majority juristic interpretation, the qualifications of a judge are as follows: Muslim, major, a free person, mature, is just and has integrity, able to use his sense of hearing and sight, a mujtahid, and male.

The appointments of women as judges in Indonesia are reasoned and justified as follows:

1. The hadith related by Abu Bakra is stated in the negative—“that a nation can never prosper …” is not a direct prohibition. This hadith is interpreted as not prohibiting the appointment of women as leaders or as judges.

2. That the appointments are on matters other than hudud and qisas (that is, accepting the Hanafi approach).

3. That both men and women are enjoined to do good and prevent evil in Surah al-Imran 3:104:

and that there might grow out of you a community (of people) who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong …

4. That it is inconceivable that all women are incapacitated morally and intellectually. The Prophet (saw) himself acknowledged the intelligence of Aishah (ra), his wife. The Prophet (saw) stated that half of knowledge is in her hands. Surah al-Imran 3:190 & 191 states that “those who reflect” are those who “remember Allah when they (men and women) stand, and when they (men and women) sit, and when they (men an women) lie down to sleep”. Thus the Qur’an has not discriminated men and women in “those who reflect (or think)”.

5. That the interaction of women and men in public does not necessarily bring about a corruption of morality (fitnah). One of the necessary qualifications of a judge is integrity. If the appearance of a woman litigant does not bring about a corruption of morals of the male judge, it would follow that the appearance of male litigants will not bring about the corruption of the female judge. Surah an-Nahl 16:97 states:

As for anyone—be it man or woman—who does righteous deeds, and is a believer withal … We shall grant unto these their reward in accordance with the best that they ever did.

6. The fact that the rightly guided Caliphs did not have women appointees as judges does not mean that there exists a prohibition. There is no clear nass in the Qur’an and Sunnah to prohibit such appointments. The duty of arbitration and settling disputes is a matter enjoined by the Qur’an and Sunnah. The Qur’an has left the decision on appointing the arbiters or judges to humans who can fulfil the requirement of the task of judging.

A Comparison between Pakistan and Indonesia

It might appear that while the Pakistan decision allows women judges to hear all cases under the Syariah, the Indonesian argument suggests a limitation to family cases. It should, however, be observed that the Indonesian appointees (male and female) in the Syariah Court in Indonesia are only for family cases under the Marriage Law of 1974. The argument that the appointments are on matters other than hudud and qisas is thus a reflection of the actual situation arising in Indonesia.

It is interesting to note that both the Pakistan decision and the Indonesian argument cite Surah al-Taubah 9:71:

The Believers, men and women, are protectors of one another.

Revealed in 8 Hijrah towards the end of the Prophet’s life, this verse sums up the Islamic way of life within a relationship of women and men as each other’s protectors and friends. It sums up the spirit of equality and mutuality of men and women.

Conclusion

There is no prohibition in the Qur’an against the appointment of women to the office of judgeship. The well-known principle that lawfulness is inherent in everything unless there be reason for its prohibition should therefore determine the question. Juristic opinion is not the whole of Islam. Juristic opinion is an interpretation of the textual sources of the Qur’an and Sunnah as understood in a particular historical context.

Once it can be understood that (juristic opinion or historical Syariah is a construction by founding jurists), it should become possible to think about reconstructing certain aspects of (historical) Syariah, provided that such reconstruction is based on the same fundamental (revealed) sources of Islam and is fully consistent with its essential moral and religious precepts.

With regard to the appointment of women judges, the following approaches may be taken against the jumhur opinion that women cannot be appointed to a judicial office:

1. By adopting the Hanafi opinion that women can be appointed as judges in family law cases. In any case, in Malaysia, as in Indonesia, the Syariah Courts deal mainly with family law cases.

2. By adopting the opinion of al-Tabari and Ibn Hazm that women can be appointed as judges in all cases as long as the woman appointed fulfils the requirements for the position. This was a very radical view in those medieval times, but should be acceptable and logical in these modern times.

3. By rethinking the paradigm, involving a transformation or reconstruction of the position of men and women in society generally, their participation in public life as well as the qualifications for appointment to judicial office in the Syariah Courts.

The sad situation of women in many contemporary Muslim societies, which contradicts the teachings of Islam, is a concrete fact that cannot be denied. Surah ar-Rad 13:11 reminds us:

Allah does not change the situation of a people until they change it themselves.

This is a recurring theme in the Qur’an, as can be seen also from Surah al-Anfal 8:53.

Muslims should be reminded that the subordination of women based on the view that women are inferior to men was not an Islamic viewpoint, but a reflection of the prevailing opinions in various medieval societies and cultures, originating in various pre-Islamic civilisations, including the highly feudalised societies of the Byzantine and Persian empires as well as the Greek and Roman civilisations.

The Jewish and Christian influences have also led many Muslims to believe in the Biblical version that God created woman from man’s rib, and woman is therefore, in her origin, derivative and secondary. From the teachings of the Qur’an, it is the Muslims who should have led the rest of the world in an enlightened reconstruction of the status of men and women in their relations towards each other and their participation in society within the ethical and Islamic way of life.