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PhilosopherProf. DR. HALO-N
ENGLISHVersion
HALAWA AL FATHUN NAWA
HALAWA AL FATHUN NAW
APhilosopher
Prof. Dr. Halo-N
2016
The First Al-Quranic Scientist Of The World(GUSI Laureate - 2012)Aristocrat of The Earth
USE - WPF - United Nations - UNESCO(Id No. 000 032)
HALAWAAL FATHUN NAWA
Member of Supreme Council of Humanity, Universal State of Earth, United Nations (http://www.wpf-unesco.org/eng/use/suprcoun.htm), Coordinator, World Philosophical Forum for Pacific Countries and Oceania. Aristocrat of The Earth – XXI (Id. No. 000 032). The Earth – XXI Citizen (Id. No. 000 000 070) (http://www.wpf-unesco.org). The First Al-Quranic Scientist of The World. The International Gusi Peace Prize Laureate (http://www.gusipeaceprizeinternational.org). USE-WPF Professor on civic knowledge (http://www.wpf-unesco.org/eng/univ/prof.htm). Specialized on Islam ideology. Expert in Future Monetary Predictions, Mathematical Engineering. The Founder of Gual Periok Foundation and social activist. He is also an author. His book in English, Al Fathun Nawa is known as the first book delivering several theories in science Al Quran. Including four (4) theories of Science Natural Products and Bio Chemistry: Nine Star Halo-N Theory, Nawiah 9x45 (1) Theory, Nawiah 9x45 (2) Theory, Halo-N 9.2 Homolength Theory.
Beside sixteen (16) other known theories including: Carbon Indoorent Theory, Indoorent Carbon Hybrid Theory, Cardiac Methane Helium Theory, Cardiac Oxy Methane Spark Theory, Oxy Methane Carbon Hybrid Theory, Explosion Heart Beat Theory, Mind Heart Delighting Theory, Down Turn Heart Beat Theory, Recover Heart Beat Theory, Heart Beat Efficient Theory, Oxy Methane Spark Flame Theory, Piston Heart Beat Theory, Carbon Dioxide Breath Theory and Nitrogen Cancer Bite Theory. All these are particular theories involve in the process of expelling electron from atom of oxygen O and Nitrogen N to produce new species of CH6 , CH4 , C2H8 , 4-Helium, C2H6N , C2H8 , CH2 and NO. The new species as mentioned were born from the theories have been produced from research extracted the verse of Noble Quran indeed.
Source : World Philosophical Forum, Athens - 2016
Dato’ Philosopher Prof. Dr. Halo-N
Halawa
Al Fathun Nawa Dr. Halo-N
i
HALAWA
AL FATHUN NAWA (Chip of a Beginning)
Philosopher
Dr. Halo-N The First Al-Quranic Scientist
Of The World
(GUSI Laureate -2012)
Aristocrat Of The Earth –XXI
USE-WPF-United Nations-UNESCO
(Id. No. 000 032)
2016
English Asia Version
Halawa
Al Fathun Nawa Dr. Halo-N
ii
All rights reserved @ Dr. Halo-N
No part of this publication may be reproduced, stored in any retrieval system
or transmitted in any form or by any means, electronic, photocopying, mechanical, recording or otherwise without prior permission from the Author.
Amin Wassalam.
A Short Nortification:
Time 4.30 p.m. Dated 30th July 2014 (Wednesday – third day of Eidul Fitri).
The Author‟s beloved mother, Hajjah Wan Fatimah Binti Wan Salleh
returned to Rahmatullah and was laid to rest at Gual Periok. May the Grace of Allah shower His Mercy upon her soul.
Amin – Al Fatihah.
Halawa
Al Fathun Nawa Dr. Halo-N
iii
HALAWA
AL FATHUN NAWA
Author : Dato‟ Philosopher Prof. Dr.
Halo-N
Publication : January 2016
Publisher : Hafizul Publications
No. 10, Jalan 2/20E Bandar
Baru Selayang, 68100 Batu
Caves, Selangor
Malaysia
Editor : Hasbullah Bin Zakaria, M.Sc
Translator : Syahirah Shirenjeet Bt.
Abdullah, BA (Ed) Hons
Edition : English Asia
Languages published : Due to an overwhelming
demand from around the
world, this book has been
published in five (5)
languages: Malay, Indonesian,
English, Spanish and Arabic.
Halawa
Al Fathun Nawa Dr. Halo-N
iv
Prime Publisher
Hafizul Publications
Selayang, Selangor
Malaysia
Website : http://www.hafizul.com.my
Email : [email protected]
In cooperation with
Gusi Peace Prize International,
Manila, Philippines http://www.gusipeaceprizeinternational.org
&
United Nations World Philosophical Forum
UNESCO
World Philosophical Forum
UNESCO-United Nations,
Athens, Greece Website : http://www.wpf-unesco.org
For
The Eyes of The World
Halawa
Al Fathun Nawa Dr. Halo-N
v
Ambassador Barry Gusi
Chairman
Gusi Peace Prize International,
Manila, Philippines
Classical Philosopher
Prof. Dr. Igor I. Kondrashin
President, World Philosophical
Forum – United Nations – UNESCO, Athens
Consent by Organisations:
Special Project
For
The Eyes of The World
Consented by:
Gusi Peace Prize International and World
Philosophical Forum – United Nations -
UNESCO
Halawa
Al Fathun Nawa Dr. Halo-N
vi
Preface
Bismillaahin nuurummubiin
wasultanil „aziim
warabbuulkarim zaatul „arsyil
majiidu wahudan wabusyraalil
mu‟miniin. Wasshalaatu
wassalam „alaa sayyidinaa
muhammadil mustafaa
shallalaahu „alaihi wasallam.
Due to the insistence from the avid readers of Al Fathun
Nawa, the Author of Al Fathun Nawa has granted his
agreement to produce a book taken from its excerpts.
This is to enable readers to benefit from the inscription‟s
ingredients, mainly the special discussions that have
been carefully written to entice academic thoughts
among the intellectuals worldwide as a valuable
material for the benefit of universal knowledge.
This short piece of writing truly enables the
future generation to read effortlessly as it has been
written in a manner which is rather simple and straight-
forward. Therefore, do find the time to read. May the
issues raised among the intellectuals globally generate
newer views for the benefit of knowledge and the
religion.
Wassalam.
MOHD HAFIZUL HJ. AHMAD
Halawa
Al Fathun Nawa Dr. Halo-N
vii
TABLES OF CONTENTS
Contents Page
Consent by Organisations v
Preface vi
Contents vii
Reminder viii
Mannerisms when reading the
Halawa Al Fathun Nawa
x - xii
Introduction xiv - xvii
The First Chip
The Godly and Servitude Covenant
Between Allahu „azza wajalla
and Mankind
1-28
The Second Chip
The Covenant
Between God and Iblis
29-164
The Third Chip
Towards Having
A Religion And Knowing
The Purpose of Having One.
(What Needs to Be Dug)
165-180
The Fourth Chip
Concept
Of Venturing into the Religion
(What needs to be Ventured)
181-198
The Fifth Chip
Understanding
The Religion‟s Pattern of Life
(Studying in Search of its Truth)
199-260
The Sixth Chip 261-308
Halawa
Al Fathun Nawa Dr. Halo-N
viii
Understanding Faith,
Sunnah and Wasilah
(Which One is the Religion‟s
Foundation?)
The Seventh Chip
Understanding the Tasauf Guidance
Module
(Heart‟s Purification- Getting
closer to God)
309-324
The Eighth Chip
Haddathul Quran
(Hadith – the Light Provider of the
Al Quran)
325
The First Banang
The Writing Concept of
Haddathul Quraan
326-355
The Second Banang
Presence of Hadith In its Context of
History
356-386
The Third Banang
The Hadith Cannot Stand
Independently Without the Al
Quran
387-402
The Fourth Banang
Concept of the Current Hadith
Studies
403-409
The Fifth Banang
Interpretation Methods of the
Al Quran Based on the Cordial
Statement of the Hadith
410-424
The Sixth Banang
Classification of the Hadith
Causing Disorder in the Religion
425-490
Halawa
Al Fathun Nawa Dr. Halo-N
ix
Down the Memory Lane 493-513
Earth XXI Constitutional Convention 514-527
Supreme Council of The Humanity 528-542
A Word of Reminder:
It’s Nice to Enlighten Friends
If You Wish to Venture,
You Need to Discuss Specially dedicated to
Nawiah, my children
and my adoring grandchildren.
Educated Family and Multimillionaire
Written
In conjunction with
His Sixtieth Birthday.
22nd July 2014
Dr. Halo-N
Bandar Baru Selayang
Malaysia.
Halawa
Al Fathun Nawa Dr. Halo-N
x
Mannerisms when Reading the
Halawa Al Fathun Nawa
Before reading the excerpts of this piece of
writing, the future generation is advised to read at four
(4) levels:
The First Level: Read the main topics of Chips (First, second
and the subsequent chips), where at this level, the future
generation needs to read its details without having to
refer to the Verse Literatures (Surah:ab:xx:cd) that are
mentioned. This is to avoid any disruptions that may
arise by the academic argumentations made during the
initial reading.
The Second Level:
Upon completion of reading the main topics of
Chips at the first level, ask at least Five (5) questions to
test your understanding towards the fundamental issues
pertaining to what you have read:
Question (1):
After reading the main topics of Chips, do you
know who exactly man is, who is his actual self
and what are his responsibilities towards the
world and God of the worlds?
Question (2):
After reading the main topics of Chips, do you
know what really is religion, why it is important
to man, why man must embrace Islam and why
Halawa
Al Fathun Nawa Dr. Halo-N
xi
Islam must be embraced, and what are the
consequences if man does not embrace religion,
does not place importance onto religion or
chooses the wrong religion?
Question (3):
After reading the main topics of Chips, do you
know why Islam (religion that prospers) has
been created as a platform for man to execute
the vision of Allah Ta‟ala? And why is it that
the vision of Allah Ta‟ala: Aamanuu
wa’amilusshaalihaat has not been and cannot
be implemented if it has not been entrusted to
Islam?
Question (4):
After reading the main topics of Chips, do you
know what the meaning of: Aamanuu
and:‘Amilusshaalihaat are, which are made by
the current intellectuals and have fulfilled its
definition in terms of the visionary description
and purpose of Allah Ta‟ala towards mankind
and the world.
In fact, this goes a long way.
What is the meaning of religion and its position
towards God‟s vision that can be achieved
through today‟s methods and approach? The
term Aamanu is explained in its regulations and
examplaries of the Prophet‟s companions,
without referring to today‟s sophistication - if
Halawa
Al Fathun Nawa Dr. Halo-N
xii
wasn‟t for the religion‟s very own ability of:
Amilusshalihat?
Question (5):
After reading the main topics of Chips, do you
know the meaning of desire and to purify the
heart, and will a person feel satistifaction when
embracing religion by concentrating onto
matters pertaining to merits and sins, without
seeking for the wasilah path to purify the heart
and to gain acceptance from God?
The Third Level:
Repeat reading the main topics of Chips. Read
from one paragraph to another, while referring to any of
the Verse Literatures (Surah:ab:xx:cd) provided and
you may refer to any Al Quran interpretation books (or
its translated version) to grasp a better understanding on
the arguments written so that they can be digested by
the knowledge‟s relevance.
The Fourth Level:
Hold discussions with the knowledgeables or
friends who come from the same school of thought so
that the issues raised can be further expanded with the
maturity and depths of the current knowledge.
Wassalam.
Dr. Halo-N
Halawa
Al Fathun Nawa Dr. Halo-N
xiii
Ambassador Barry Gusi, Chairman of Gusi Peace Prize International with
Mr. Hasbullah Zakaria, Chairman of Gual Periok Foundation and Project
Coordinator of Halawa Al Fathun Nawa, Mr. Mohammad Nizar Mat Nor.
Classical Philosopher Prof. Dr. Igor I Kondrashin, President of World
Philosophical Forum during his visit to Malaysia with Branch Secretary
General WPF Malaysia, Hafizul Ahmad and Mr. Hasbullah Zakaria,
Chairman of Gual Periok Foundation,
Halawa
Al Fathun Nawa Dr. Halo-N
xiv
Introduction
Read This Book
Similar to an Urn of Gold
The Halawa Al Fathun Nawa, is not an ordinary
book. It contains invaluable secret ingredients of life
that must be dug into and sought after by the future
generation. This book elaborates remedies of the elders
as it also reveals the inherited secrets contained in an
Urn of Gold that lays buried around one‟s family home.
Such secrets are not only possessed by the elders, but
also by the generations that follow.
“Today…, Is the day.”
“And the time has come.”
“I .., will reveal a secret.” Said the old man as
he opens his mouth to utter something. This seems to be
a final reminder with the old man being surrounded by
his family members and children, as they wait eagerly.
“Over there…underneath ….,” said the old man.
“Thus.”
“Underneath the plot of our house lay many
Urns of Gold, buried by our forefathers a long time
ago.”
“I tried to dig….It‟s not that deep.”
“Around a foot or two.”
Halawa
Al Fathun Nawa Dr. Halo-N
xv
“I became wealthy with the treasures that
existed.”
“Therefore,,,”
“If you choose to become wealthy.”
“Like me…, Go and dig it.”
Father passed away. His seven offsprings began
digging around their house: every corner was dug
throughout the ten acres of land. However, the Urn of
Gold was never discovered. Each of them began sighing
and soon, they gave up. Hence, they planned to move
away to somewhere else as they became a subject of
ridicule by their friends as their father‟s reminder led
them to disappointment.
However Salim Indera – The youngest sibling
among the seven believed that the land ought not to be
left idle with holes in the ground. Instead, those holes
need to be concealed before they left the home, and they
did so by planting hundreds of banana seedlings in every
hole that was dug. As time passed, banana shoots began
to pop out from the ground and eventually bore bananas.
“Whose bananas are all these?”
Asked a Chinese Businessman from Kuala
Lumpur.
“They are mine…” Replied Salim Indera.
“Looks like an urn of gold to me.” Added the
Chinese businessman from Kuala Lumpur.
Halawa
Al Fathun Nawa Dr. Halo-N
xvi
“Why…?” Asked Salim.
“Actually”
“The purpose of me coming here is to buy all
your bananas from your plantation. You‟ll soon enjoy its
wealth.” Added the business man as he expressed his
intention. The youngest among all the siblings was left
speechless. He recalled his father‟s last words about the
Urn of Gold that lay buried in underneath the ground of
his house.
This is the tale of the Urn of Gold told by the
old man which was successfully interpreted by his
youngest son by his concern to conceal the holes dug by
his siblings. The same goes with the creation of the
Halawa Al Fathun Nawa. It is a piece of writing which
contains numerous urns of gold that ought to be sought
by the future generation having possessed a high level of
knowledge. And this must be continuously inherited by
the future generation. Amin Yaa Rabbal „aalamiin.
Dr. Halo-N
Bandar Baru, Selayang,
Selangor. Malaysia.
2014
Halawa
Al Fathun Nawa Dr. Halo-N
xvii
Standing from left (Top): Herman Prof. Datuk Dr. Subahan (Son in law), Mohd
Radhuan Arif Hj. Zakaria, Shahizan Rizal Zanar Azalan (Son in law), Mohd
Radhuan Hishamudin Hasbullah, Mohammad Nizar Mat Nor, Azman Adnan.
Standing from left (Middle): Dr. Hanita Omar, Hj. Che Yusof Che Mat,
Hasbullah Zakaria, Mohd Hafizul Dato‟ Ahmad Laksamana (Son), Nor Fadhliah Dato‟ Ahmad Laksamana (Daugther), Mohd Aqil Hakimi (Grandson), Mohd
Norazwan Dato‟ Ahmad Laksamana (Son), Dr. Ruziana Hj. Baharudin (Daughter
in law).
Sitting from left (Front) Norazlina Dato‟ Ahmad Laksamana (Daughter), Datin
Nawiah Hj. Salleh (Other half), Dato‟ Philosopher Prof. Dr. Halo-N, Norazamiah
Dato‟ Ahmad Laksamana (Daughter). A memorable photograph inconjuction with
the Convocation Ceremony Master for Mohd Hafizul Ahmad and Nor Fadhliah
Ahmad– April 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
xviii
Halawa
Al Fathun Nawa Dr. Halo-N
1
The First Chip
The Godly and Servitude Covenant
Between
Allahu „azza wajalla
and
Mankind
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3
Halawa
Al Fathun Nawa Dr. Halo-N
2
Introduction
This time, the Author has created a plot
revolving the Godly and Servitude Covenant ceremony
as appears in maqam: Alastubirabbikum qaaluu
balaasyahidnaa (Am I not your God? Yes! We bear
witness that You are) made between
Allahu‟azzawajalla and mankind, in line with the tale‟s
plot as decreed by the holy Al Quranul Karim. (Surah:7:
Al A‟raaf:172). It is an important event following man‟s
acceptance of trust given by Allah Ta‟ala (Surah:33: Al
Ahzab:72). This event has brought mankind to inhibit
the earth (Surah:2: Al Baqarah:36) which necessitates
man to embrace the religion and to abide by its
regulations (Surah:5:Al Maidah:48). This event also
teaches man to portray advancement in their lives
besides developing the earth (Surah:57: Al Hadid:25), in
line with the purpose of Allah Ta‟ala‟s vision for
creating mankind (Surah:2: Al Baqarah:30).
This event actually took place from the very
moment of emergence of Allahu„azzawajalla‟s need to
present two (2) types of religious obligations towards
Him in the form of: Aamanuu wa‟amilus shaalihaat
(Surah:29: Al Ankabuut:9), especially with the
origination of the illusory world (universe) and earth
were completed. (Surah:32: Sajdah:7).
Therefore, the Earth was set by
Allahu‟azzawajalla as a new venue for inhabitation
(Surah:7: Al A‟raaf:10) that could enable man to
perform religious obligations not only in its basic form
Halawa
Al Fathun Nawa Dr. Halo-N
3
of singing glorious praises (tasbih and tahmid) as
performed by the Angels, but added with another new
form of worship in a more sophisticated context by
means of transformation which brings direct impact onto
the praise-purification process towards God and such
impact is able to develop the earth and all life created by
Him, as a competent and God-complying being.
Following this, Allahu„azzawajalla had offered
the trust of His vision to His entire creations, including
the heaven, the earth, the hills, the mountains, the lakes,
the rivers, the seas, and the oceans, but sadly, none was
willing to shoulder the responsibility (Surah:33: Al
Ahzab:72). Instead, the humungous trust was accepted
by mankind, being the only creation of God willing to
do so. Therefore, a Godly and servitude convenant was
sealed between Allahu‟azzawajalla and man.
This convenant positions God at an Almighty
level and man as His servant, assigned as Allah s.w.t.‟s
Qaliphs on earth. The convenant that resulted man to
build their lives on earth. A life based on the norms as
mentioned in God‟s Holy Scriptures, known as religion.
Reason and Purpose in
Understanding the Godly and Servitude
Covenant ceremony
This event has been made permanent by
Allahu„azzawajalla (Surah:7:Al A‟raaf:172) and must
be known to enable those who have embraced the
Halawa
Al Fathun Nawa Dr. Halo-N
4
religion to understand several matters. Among the five
(5) matters include:
One:
Knowledge pertaining to the Godly and
Servitude Covenant must be known by every person
who has embraced the religion so that they would
always realize their origins and how their religion and
Godliness begun to exist.
Thus, remember that religion was not created in
this world. Instead, it is obviously existed in the spiritual
realm during the Godly and Servitude Covenant
ceremony between Allahu„azzawajalla and man.
In fact, all souls of Adam a.s.‟s lineage had
already witnessed the ceremony (Surah:7:Al A‟raaf:172)
as an important event that presents the meaning of the
nature of life and religion known as Islam. This means
that Islam was not created during Adam a.s.‟s and the
Rasools‟ era in this world, but had already existed
during the Godly and Servitude Covenant ceremony in
the spiritual realm, i.e. in the era of Muhammad Abu
Arwah and Adam Abu Basyar.
Note: For further information.
Kindly refer to the Mursyid and Tasauf
members. And remember that the
importance of this knowledge is not
deeply emphasized in the studies of
Syaria and Fiqh. Please be guided
accordingly.
Halawa
Al Fathun Nawa Dr. Halo-N
5
Two:
Knowledge related to the Godly and Servitude
Covenant must be known by every person who has
embraced the religion so that they would truly
understand their relationship with God, which includes
their obligations towards God and vice versa.
Much has been done personally by God where
man sees the results as the work of His Almightiness.
However, there are also numerous tasks in portraying
God‟s sovereignity that require man‟s assistance
(Surah:57:Al Hadid:25) so that they could enjoy the
benefits from such tasks and witness God‟s power itself
with their very own eyes.
Thus, such is the relationship between God and
His servants, in portraying His greatness where man will
be able to witness God‟s authority accompanied with
benefits and favours that could prosper their lives
besides developing themselves and the entire world.
Three:
Knowledge related to the Godly and Servitude
Covenant must be known by every person who has
embraced the religion so that they would have a better
understanding about the relationship between the
covenant and matters pertaining to Iblis‟s seductions
upon man, as well as the covenant between God and
Iblis itself as it gained authority from God to entice and
test man‟s faith and unity with God. Therefore,
understanding on the convenant‟s details between
Allahu„azzawajalla and mankind will enable man and
Halawa
Al Fathun Nawa Dr. Halo-N
6
life to synthesize based on religion‟s platform whereby
there is nothing more superior than religion itself.
Four:
Knowledge related to the Godly and Servitude
Covenant must be known by every person who has
embraced the religion so that they would understand that
religion does not only revolves around matters
pertaining to regulations, sins and merits, but
concentrates more on life and the responsibilities that
need to be accomplished by man on earth, as required by
Allah Ta‟ala‟s vision.
Unlike the current religion‟s understanding and
doctrine which concentrates its approach towards sins,
merits and virtues without touching thoroughly on
matters that revolve around the Godly and Servitude
Covenant which serves as the basic beginning of
religion for man‟s life on earth.
Therefore, if religion is assumed to exist only
during the era of Muhammad s.a.w. and all religious
activities that were accepted are only of those within
that era, then it is not awkward if matters related to
sunnah (way of the Prophet) and excellent behaviours of
the Prophet‟s companion were being exaggerated in
religious discussions and understanding. In that case,
religion only existed during Muhammad s.a.w.‟s era and
is not directly related to God‟s offer of trust and the
Godly and Servitude Covenant.
Halawa
Al Fathun Nawa Dr. Halo-N
7
Nevertheless, on the other hand, if religion is
considered to have existed from the initial creation of
Adam a.s. and is related to the existence of the God‟s
entrustment offer event (Surah:33:Al Ahzab:72) and the
Godly and Servitude Covenant ceremony, (Surah:7: Al
A‟raaf:172), therefore matters that involve sunnah (way
of the Prophet) and excellent behaviour of the Prophet‟s
companions that have been emphasized all this while as
the major aspect of religion will now be deemed only as
a minor issue, compared with man‟s responsibilities
towards God‟s vision. As reflected in the beginning of
Bismillah, worshipping God, the embracing of religion
done in the entire world, including in the illusory world
(universe) beginning from the entrustment – covenant
ceremony.
Therefore, we must adjust our own vision when
accepting the fact of the lower importance that is given
to the green pasture, when a comparison is made to the
summit of a mountain instead
We must all accept the fact that the religion of
Islam was neither created nor designed by Prophet
Muhammad s.a.w. Instead, Islam is the actual religion of
man and humanity as acknowledged by Adam a.s. and
the Rasools, as inherited by Prophet Muhammad s.a.w.,
as he himself stood firm on the platform of Aamanuu
wa‟amilushaalihaat which was later concluded by God
with the term RAHMAT (Blessings) as appears on the
verse: Wamaa arsalnaaka illaa rahmatal lil
„aalamiina (Surah:21:Al Anbiyaak:107). This refers to
Halawa
Al Fathun Nawa Dr. Halo-N
8
God‟s decree for the devout and successful in all angles
of life.
Five:
Knowledge related to the Godly and Servitude
Covenant must be made known by every person who
has embraced the religion so that they will have a better
understanding of the term: performing righteous deeds
(„Amilushaalihaat). However, the meaning of this
terminology has been made rather vague by the
religion‟s approach doctrine which has ignored its actual
meaning – when related to man‟s responsibilities in this
world which are closely related to the entrustment of the
Godly and Servitude Covenant.
The presentation of „Amilushaalihaat
(performing righteous deeds) in the form of giving in to
charity, donating and correcting the wrongdoings are
seen as no longer relevant, when an accurate
understanding is made towards the Godly and Servitude
Covenant. Such an understanding will eventually change
in time and maturity of man when he grasps a better
understanding onto his religion; unlike the children who
do not understand the meaning of growing up.
Therefore, matters pertaining to reviving
religious knowledge that are related to the Godly and
Servitude Covenant must be done so that the religion
will not die off in the hands of sins and merits, as what
is being practiced today.
And, the story begins…
Halawa
Al Fathun Nawa Dr. Halo-N
9
The Offer is
Made and Gazetted
“O, creations in the illusory world (universe).
You have been created by Me. So, make it known that I
am offering a responsibility to be undertaken by any of
My creations who are willing to accomplish My vision.”
This was the offer made by God as He offered His
entrusted vision.
That was the news announced by
Allahu„azzawajalla which received a lukewarm
response from all of His creations. It was dead silence as
none was willing to take up the offer. Each one of them
stood silently as they realized that the responsibility that
was to be shouldered was extremely heavy to be carried
and executed.
The offer was repeated loud and clear endlessly
so that the entire creation of God would listen and that
no one would be left out.
“Today…” said Allahu„azzawajalla.
“Whoever possesses the strength to present
furqan from whatever I have created on this earth will
deserve to receive My trust with huge benefits that
await.” Called out Allahu„azzawajalla to His creations.
In the midst of the silence, voices from the
heaven and earth could be heard expressing their views
as they ask Allahu„azzawajalla.
Halawa
Al Fathun Nawa Dr. Halo-N
10
They asked.
“What are the other conditions that qualify us to
receive Your offer, and can You explain to us
what are Your reasons and purpose for Your
offer.” Asked the heavens and the earth.
And God answered.
“This offer is open to all of Our creations who
possess the strength to present furqan from
whatever that has been created by Us (Surah:6:
Al An‟aam:104) that exist in the heavens and
the earth, being of the best stature (Surah: 98: Al
Bayyinah:7)”
“Its impact is to make this earth developed and
suitable for inhabitation for the creation that
accepts this offer being made today (Surah:7: Al
A‟raaf:25). Obvious and precious benefits await
the willing creation.”
“That is the first.”
Said God as He answered the question.
“This means.” Continued God.
“Any creation that is unwilling to display its
strength and intelligence to present furqan from
whatever resources that exist in the heavens and
the earth will not deserve to accept this offer.”
“Second.” Said God.
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“This offer is open to any of Our creation that is
willing to accomplish basic religious obligations
being Aamanu in nature, as to be performed by
the Angels on earth, where the creation is
willing to accept this offer will be obligated to
portray their lives on earth with their
descendants until the Judgement Day.”
“This means,” continued God.
“Any creation that is unwilling to perform the
basic religious obligations being Aamanu in
nature as performed by the Angels or as
commanded by Us through the virtues of life‟s
norms, will not deserve to accept this offer.”
“Third.” Said God.
“This offer is open to any of Our creation that is
willing to see and to take a peek on Us besides
purifying Us in a newer way, unlike singing
glorious praises (tasbih and tahmid) as
performed by the Angels. Our splendour, Our
authority and Our glory will be made obvious
through the furqan discovered by the creation
that accepts this offer. Thus, they will praise and
purify Us at a level of sophistication and
subtleness in their religious obligations.”
“Where,” said God.
“Any of Our creation that is unwilling to
perform the newer form of religious obligation
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being‟Amilusshalihaat in nature, as prepared
by Us for the earth‟s inhibitants, will not
deserve to accept this offer.”
“Fourth.” Said God again.
“This offer is open to any of Our creation that is
willing to develop the earth by utilizing the
ornamental resources that We have prepared for
this purpose (Surah:18: Al Kahfi:7). Hence, We
have hidden furqan with the hope that it will be
discovered by the creation that is willing to
accept this responsibility of Ours (Surah:32:
Sajdah:17) using their ingenuity witnessed by
the rest.”
“This will mean.” Said God.
“Any of Our creation that is unwilling to
develop the earth and to make the earth
developed from the impact of an advanced life
that has accepted this responsibility will not
deserve to accept this offer.”
“Fifth.” Said God again.
“This offer is open to any of Our creation that
knows how to make use of resources that have
been created (Surah:6: Al An‟aam:104) and that
We have made them prostrate to (Surah:45:Al
Jaatsyiah:13), for the sake of developing the
earth as the creation that receives this offer and
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responsibility must know how to describe and
interpret natural resources that exist (Surah:57:
Al Hadid:25) by presenting furqan that can be
utilized for developing life on earth all the way
until Judgement Day.”
“This means,” said God.
“Any of Our creation that is unwilling to utilize
resources created by Us that prostrate to them or
to present furqan for the sake of their
development, will not deserve to accept this
offer.”
“Sixth.” Said God again.
“This offer is open to any of Our creation that is
willing to worship Us and do not shirk Us at any
time forever. This is because the purpose of Our
vision is to enable Our creation to surrender to
Us and to execute their role to develop the earth
in the form of a devout „abidin. It is a creation
that is prepared to serve their God without any
doubt.”
“This means,” said God.
“Any of Our creation that is unwilling to
worship Us as God will not deserve to accept
this offer.”
“Seventh.” Said God again.
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“This offer is open to any of Our creation that is
willing to live in accordance to Our tendency of
regulations which lead to obtaining benefits and
prosperity.”
“This means,” said God.
“Any of Our creation that is unwilling to
discharge their lives in accordance to the
tendency of regulations stipulated by Us and
have failed to present benefits and prosperity,
the answer is that they will not deserve to accept
this offer.”
Thus…,
Upon listening to the conditions of the offer, all
the creations, including the heavens, earth, mountains
and Angels expressed their disinclination to fulfill the
conditions stated in the offer. However, in the calmness
of the reception, a little voice was heard saying…
“O‟ God..,”
“I represent man and am willing to accept Your
offer.”
Said Muhammad Abu Arwah, leader of all
souls of mankind in the spiritual realm (Surah:61: As
Shaf:6), being the soul of Adam Abu Basyar, father of
the entire mankind (later known as Abu Arwah).
“This acceptance…,” Said Abu Arwah.
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“Is an acceptance of a conditional offer which
must be discharged with a covenant and gazette
to the illusionary world (Universe).”
“In fact, each and every condition imposed by
You (God) must be clearly explained. You must
also explain the benefits that follow with the
covenant of acceptance that is gazetted.”
The acceptance of Abu Arwah was well
received by Allahu„azzawajalla. In fact, God‟s vision
to develop the earth would soon become a reality with
the acceptance of man towards the responsibility, who
will, in return receive vast benefits and appreciation
from God.
“Well done, man.”
“Well done!” Said God.
“You are the anticipation of Our vision and the
earth will become brightened as a place for
inhabitation (Surah 7:Al A‟raaf:10) where the
newer way of being in unity with God will be
introduced in two (2) ways of worshipping
Him.” Replied God upon listening to the
suggestions made by the leader of all souls of
mankind in the spiritual realm.
“Nevertheless …” Said God.
“Why are you willing to accept such enormous
responsibility and why is it, in your opinion, that
the heavens, earth and mountains refuse to
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accept this offer, whereas they are more gallant
and complete than yourself.” Asked God as He
tests man‟s strength.
“O‟ God….” Replied Abu Arwah.
“The heavens and the earth are incapable of
seeing the benefits. If they accept the
responsibility stipulated in Your vision, they are
unlike man, who are able to see the benefits that
lie when accepting Your offer and to initiate life
on earth.”
“The heavens are incapable of seeing the
benefits of expounding Oxygen (O2) to itself
while there is no meaning to them for blueness
of the skies. Whereas, for man, oxygen plays an
important role in their lives, whilst its blue
colour symbolically reflects the ocean‟s blue,
explorable for man‟s knowledge.”
“The same goes with the earth,” Said Abu
Arwah.
“What is the importance of furniture to a mere
piece of log on earth, whereas it originates from
the log itself, and what is the importance of
gems for the mountain rocks, if the rocks
themselves do not require gems in their lives.”
“The same story goes with matters pertaining to
the furqan that emerge from the earth which
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cannot be benefitted by the earth itself. The
question raised here is: what is the use of a
beautiful piece of furniture to the logs in the
thick forest…”
“That‟s the reason, God…,” Added Abu Arwah.
“The earth, oceans, rivers and lakes are
uninterested to take up Your offer, whereas, we,
being the mankind are able to see the benefits to
our lives - the benefit of gems for a diamond
ring, and oxygen for our lives. Owing to these,
we appeal to You, God, to accept our offer for
the sake of Yourself and us. A mutual benefit
between God and mankind.”
“And, for such position…”
“We, the mankind are willing to fulfill all
conditions laid down by You, with Your divine
help and strength.”
“And…,” Stressed Abu Arwah.
“The first to the seventh condition (Surah:23: Al
Mukminuun:17) laid down by You is not really
difficult for us to fulfill, if You provide us with
Your help and strength (Surah:35: Faathir:10).
Afterall, we will not feel weakened as Your
divine strength always exists with us.”
“However…,” Said Abu Arwah.
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“If You lay the conditions for us to meet Your
criterion, You too need to fulfill our conditions,
if this offer were to be given to us.”
“The first condition.” Said Abu Arwah.
“You, Allahu„azzawajalla, the Almighty
authority of khaliq nature who has created
everything in this illusionary world (universe)
must declare Yourself as the God of the worlds
(Surah:3: Ali „Imran:18) with us, the mankind
witnessing the Godly existence of
Allahu„azzawajalla at the Godly abode with
man declaring ourselves as the servants of
God.”
“The second condition.” Added Abu Arwah.
“Upon declaring Yourself as God of the worlds
as witnessed by us, the mankind, You must
assume the characteristic of Asma ul Husna
(Surah:20: Taaha:8), where the name of Asma
ul „Azam comprises of ninety nine (99) roles,
suffice for the entire rule of God of the worlds
and this must be employed before the existence
of the very first mankind named Adam Abu
Basyar who will then be sent down to earth with
a companion named Hawa Ummul Basyar.”
“The third condition.” Said Abu Arwah.
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“You must become the true God (Surah:20:
Taaha:49-50) and You must never permit
anything else to shirk You forever (Surah:112:
Al Ikhlaas:4) with You being prepared to be
worshipped and render Your divine help to
Your servants (Surah:1: Al Fatihah:5) whenever
asked for (Surah:2: Al Baqarah:186).”
“The fourth condition.” Said Abu Arwah
“You, being God must guide mankind with your
your knowledge and wisdom everywhere and all
the time. (Surah:96:Al „Alaq:5) And, You must
have Your scriptures which contain Your verses
in the form of commands and reminders of the
Ar Rahman nature which functions as a
guideline for mankind. (Surah: 55:Ar Rahman
:1-4). This means that every development
resource that exists in the world of knowledge
must be made available for mankind through
their behaviour and virtues which will enable
man to portray their knowledge as being
advanced for the sake of the world‟s
development.”
“The fifth condition.” Added Abu Arwah
“You must prepare the earth as a place for
inhabitation equipped with life‟s resources
(Surah:18: Al Kahfi:7) that enable man to
worship you in two forms, Aamanu being in its
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basic form while „Amilusshalihaat as
transformational obligation.”
“The sixth condition.” Said Abu Arwah
“You must provide sustenance for mankind
although the power to determine its distribution
lies solely on Your discretion. Hence, God with
no such funds readily available for His servants,
does not deserve to be God, and to render His
divine help. This serves as a caution to God so
that He will see matters pertaining to sustenance
and easiness for His devout servants not as
something that can be taken lightly.”
“The seventh condition.” Said Abu Arwah
“You, must call back any man who ought to
return to Your arms when You feel that their
time is up. You will then evaluate them based
on their deeds performed throughout their lives
in the world (Surah:53:An Najm:39-40) besides
weighing their purity of desires (Surah:11:
Hud:23) which could earn them the opportunity
to meet their God (Surah:18: Al kahfi:110) with
the paradise as their eternal abode after striving
on earth, as determined by God.”
“The eighth condition.” Said Abu Arwah
“You must know man‟s weaknesses, where all
their wrongdoings done towards You, besides
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performing shirk (Surah:4: An Nissak:48) must
be forgiven (Surah:39: Az Zumar:53). If a
servant of Yours has repented performing the
Taubatan Nasuha (Surah:66: At Tahrim:8), it
will mean that it is a forgiveness granted by the
nature of Ar Rahim of God‟s and that there is
nothing else allied to Him.” Stressed Abu
Arwah as he ends his praises for God.
And God enlightened.
He said.
“We agree to the conditions presented by you,
mankind and We will fulfill them, if man fulfills
the conditions laid by this offer.”
“On the other hand…,” Said God.
“Man must also understand their advantages that
have been granted by God‟s authority upon
accepting this offer.”
Continued God.
“The Godly strength and exclusivity bestowed
specifically to mankind upon receiving this offer
can be classified into five (5) aspects.”
“One.” Said God.
“Man deserves to become a servant to Us, being
God of the worlds. This is a level never existed
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before but is of a very high standing ever
bestowed by Us as an ‘Aabidin (devotion to
God) as they assume the role of Allah s.w.t.‟s
Qaliphs on earth (Surah:6: Al An‟aam:165).”
“This would mean.” Said God.
“Man will be the biggest losers if such an
opportunity is taken lightly by them.”
“Two.” Said God.
“We, God of the worlds will command each and
every creation of His in the illusionary world to
prostrate to mankind (Surah:22: Al Hajj:65).
This is because man has the right to make full
use of any of Allah s.w.t.‟s creations for their
benefit of themselves and the earth‟s
development, although they have to kill or
destroy the creature.”
“This would mean.” Said God.
“Man will be the biggest losers if such an
opportunity is taken lightly by them.”
“Three.” Said God.
“Man who inhabits the earth has the right to
return to eternity‟s paradise, similar to their
initial creation upon their re-birth on the
Judgement Day; if one has sufficient
preparations made (Surah:59:Al Hasyr:18-19)
besides having attained righteousness
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(Surah:65:At Talaq:2-3), belief (Surah:23:Al
Mukminun:1-11) and acquired the Mutmainnah
desire (Surah:89:Al Fajr:27-30) besides never
performing shirk towards God (Surah:18:Al
Kahfi:110).”
“This means.” Added God.
“Man will be the biggest losers if such an
opportunity is taken lightly by them.”
“Four.” Said God.
“Man who inhabits the earth upon acceptance of
our trust will have the opportunity to generate
life‟s advancement and luxuries by utilizing the
natural resources (Surah:57: Al Hadid:25)
besides interpreting them into furqan (Surah:6:
Al An‟aam:104).”
“At the same time, man will be given the
opportunity to explore the secrets of Our
scriptures (Surah:27: An Naml:75), similar to
exploring the secret treasures of the universe.
An exploration from two (2) sources that have
neither existed nor created by Us for any other
creation prior to this.”
“This means.” Said God.
“Man will be the biggest losers if such an
opportunity is taken lightly by them.”
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“Five.” Said God.
“Man who inhabits the earth upon acceptance of
our trust will have the opportunity to possess
knowledge at the highest level. It is a level in
the form of theories and formulae (Surah:72: Al
Jin:16) that facilitate man in their life‟s
undertakings (Surah:54: Al Qamar:49-50).”
“This means.” Said God.
“Man will be the biggest losers if such an
opportunity is taken lightly by them.”
After both parties scrutinized the respective
conditions presented, they agreed to hold a Godly and
Servitude Covenant ceremony which was attended by
the entire souls of Adam Abu Basyar‟s descendants.
(Surah:7:Al A‟raaf:172) The covenant binds God to His
servants and vice versa. Each of them is required to
execute their respective role of God being God and man
as servant to God.
The End
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An Old Heritage
Of the Womenfolk
Introduction
No matter how far a bird may fly, its feet are
sure to touch the ground. This is similar to when a
husband takes a wife, where the happiness of the tree
must be preserved with the wife‟s heart being taken care
of. It is only then the offsprings are well nurtured and
the household prospers.
Thus, this little space will be deemed as
incomplete if this old heritage is not dedicated to all
mothers. Whereas, the branches have numerous
shortcomings, especially when the bird grows its wings
and forgets that its beak might turn blunt. Therefore,
may all mothers accept this little blessed sweetness as a
valuable heritage.
First:
A Prayer which Binds the Never-ending Love
of a Mother
Bismilaahi nurum mubiin -+-
Wasultaanul kariim -+- Wabi‟ainilaahil hakim -
+- fi azwaajii -+- wa baiti hubbaa „umratil
wustaa -+- Lamfishaamalaha -+- Wallaahi
quwwatallaah -+- Wallaahi quwwatallaah -+-
waquwwata baiti hubbaa -+-
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Yaa hubbi qalbi -+- farudduu ilaa
„indinafsi -+- bal buyuutis samaai a‟laa -+- lam
yukhlif ardhi abada -+- Salaamun „alaika -+-
wasalaamun „alaa „indi -+- Walhamdu lillaahi
rabbil „aalamiin.
In the name of Allah s.w.t. (the Owner) of the
ultimate brightness. Owner of the noble
authority, and with the wise sight of Allah s.w.t.
onto my husband and my home. This bind will
never break. (So) My love, return to my arms,
whereas the birds in the skies have never
forgotten the ground. May you prosper in My
arms. All praises for God of the worlds.
The Benefits and Blessings
Of a Mother‟s Love
Said the elder.
If a husband goes out of sight, all becomes dead
silent, and the wife‟s sense of longing never
dies. During such a circumstance, greet your
husband warmly with a sweet smile, as this will
lock his heart to his loving family. Amin-amin.
May the blessings of this prayer be shared
together. Wallaahu a‟alam.
…Refer to page:162
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A memorable event that marks the agreement of World
Philosophical Forum by Classical Philosopher Prof. Dr. Igor
Kondrashin, President of WPF to collaborate with Hafizul Publications in executing Special Project For The Eyes Of The
World via the distribution of Halawa Al Fathun Nawa book.
This memorable image was photographed during the Fifth Annual Conference of World Philosophical Forum in Athens,
Greece on the 1st of October 2014.
.
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Cla
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201
3
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The Second Chip
The Covenant
Between God and Iblis
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3
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A Discussion on the
Enticement Power
Of Iblis onto Mankind
Under the Covenant: Irrevocable Power Of
Attorney.
Introduction
This time, the Author takes the courage to create
another story plot about Iblis and God following the
incident of Iblis‟s refusal to honour the existence of
Adam a.s. as the first Qaliph of Allah s.w.t. on earth
with Iblis enticing man. It is life‟s phenomenon which
must be taken with great prudence by man throughout
their lives in this world.
Therefore, for this time, the Author tries to
create a story plot in a novelist style so that the details
recorded in the holy Al Quran can be easily understood
by the future generation with its lessons made
exemplary and practiced in their daily lives.
Owing to this, this piece of writing is vital to
enable the future generation to express the intention of
this piece into five (5) aspects:
One: To provide space for one to understand
themselves and their origins better. It is best to know of
our origins and to where our next destination will be,
and the reason for existing in this world. Such curiosity
to understand our origins and the purpose for being sent
to this world will help open up our minds and enable us
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to function better in our lives. Therefore, for such
purpose, ask yourselves and the answers lie in the story
that follows.
Two: To provide sufficient space for us to
understand Iblis and Satan. This is vital because once
when we are aware of them, we will automatically know
God. Hence, both have contradicting attributes, similar
to the difference of the day and night. Man will then be
nurtured to choose God and to abandon Iblis and Satan,
whilst issues pertaining to them must be given serious
attentiveness.
Three: To provide space for one‟s self to
understand the form of God‟s vision which must be
presented by mankind who serve as Allah s.w.t.‟s
Qaliphs on earth. Such people strive to achieve the level
of: A‟abidin (devotion towards God) as being:
„Ibaadillaahis shaalihiin (Righteous Servant of Allah
s.w.t.‟s). Thus, the tale of Iblis and God is able to
provide a conclusive guidance.
Four: To provide space for one‟s self to
understand the form of tactics and strategies of Iblis and
Satan that entice mankind. Such knowledge is crucial so
that one would be cautious so as to prevent turning into
their targeted victim. Therefore, man must always be on
the look out. Hence, the tale of Iblis and God is able to
expose the insolent behavior of theirs.
Five: To provide space for one‟s self to
understand their religion better – What is religion? Why
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is it needed by man? Why was Islam chosen as the
religion that ought to be embraced? From the tale that
will be told in this piece of writing, the future generation
will be able to dig out several matters pertaining to the
religion that have been rarely exposed by the religious
preachers. Among the six (6) include:
(a): This tale exposes the religion‟s ingredient
pertaining to God and His servants‟ dignity, as created
by Allahu„azzawajalla (Surah:7: Al A‟raaf:172) by
entrusting this standing (the level of servitude) onto
mankind upon them accepting the offer (Surah:33: Al
Ahzab:72) which sees man being sent down to earth to
portray the vision of Allahu„azzawajalla on the concept
of: Aamanuu wa‟amilusshaalihat as a race created by
God that is advanced and has the ability to become
further developed in the world, making such as an
investment commodity for the hereafter. (Surah:18: Al
Kahfi:7).
(b): This tale exposes the religion‟s ingredient
pertaining to man‟s role in this world as a venue for
them to live and die (Surah:7: Al „Araaf:25) before
returning to the hereafter. Therefore, there is a need for
man to abide by life‟s regulations (Surah:22: Al
Hajji:67), as stipulated by Allahu„azzawajalla (virtues
of lifestyle). These regulations are known as the
religion‟s virtues being of Add-Diin nature – The
Natural Way of life.
(c): This tale exposes the religion‟s ingredient
during the presentation of life‟s regulations on earth
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(religion) that describe methods of implementation
(virtues) though the vision concept of: Aamanuu
wa‟amilusshaalihat. Therefore, man has been provided
with their respective regulations by God beginning from
the era of Adam a.s. (Surah:22: Al Hajji:67). And, for
the final faction of people, Muhammad s.a.w.‟s virtues
are known to be of the best virtues ever for man
(Surah:34: As Sabak:28).
(d): This tale exposes ingredient of man‟s
loyalty pledge towards God, where the pledge alone will
not lead to anywhere, if it wasn‟t tested. (Surah:29: Al
Ankabuut:2). Coincidentally, with Iblis‟s happening, a
yardstick was formed for this purpose, where Iblis and
Satan had been empowered to test man‟s religious
strength. They tested man in matters relating to their
faith and oneness with God, while they continued to lead
man astray from the tasks and responsibilities on earth.
(e): This tale exposes man on their need to
understand the fact that every man is indeed a seedling
for eternity and must return to the hereafter.
Besides, every man is a seedling for Paradise and must
return there as their origin. Man must also understand
the fact that they are the seedlings to meet God.
Therefore, man must always work towards these,
especially when the tale of Iblis and God play in their
minds.
(f): This tale exposes man to issues related to
the concept and philosophy as explained by Allah Ta‟ala
through His holy scriptures. These details play a
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significant role and must be made known by every man
who has embraced the religion.
Owing to these, the future generation is
encouraged to read. May this piece of writing made in a
novelist style bring valuable benefits and any
shorcomings of the Author are very must regretted.
Thank you.
Iblis‟s Enticement Powers Onto Mankind Under the
Covenant of: Irrevocable Power Of Attorney.
The evil attributes of Iblis and its enticement
with Satan to sway away man‟s oneness and belief
(Surah:38: Shaad:82) towards God through shirk and
evil doings (Surah:24: An Nuur:21) has been long
known. Such behaviour complicates man with Allah
s.w.t.‟s oneness (Surah:36:Yaasin: 60-61),
This behavior must be cautioned by man
(Surah:41:Fussilat:36) so that they will not shirk
towards God and that their faith will not be tarnished
with the enticements.
Nevertheless, does the future generation
understand the origin of such enticement power, and on
which authority‟s name is being used by Iblis until their
insolence has become so rampant until God Himself has
no control to stop them (Surah:38: Shaad:79-83).
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The attribute of God: The best Protector
(Ahsanul Haafizan – Surah:12:Yusuf:64) has been
challenged as man themselves have accussed God for
not providing sufficient guidance as they do evil,
whereas the power to prevent these lie in the hands of
the God of the worlds.
For this purpose, it is not difficult if the future
generation spends some time to recall the tale of Iblis
when they refused to prostrate before Adam a.s.
(Surah:2: Al Baqarah:34),
Such happening has become a foundation to a
covenant between God and Iblis as God agreed to elect
and empower them with His enticement (Surah:7:Al
A‟araf:15-18) towards mankind and their descendants
throughout their lives, beginning from Adam a.s. until
the Judgement Day. (Surah:7:Al A‟araf:27).
An Adjournment of Wrath Covenant that
fulfills the Demand of Offer, Acceptance of Conditions,
(Subject Matters), Valuable Considerations and date of
Expiry, similar to the: Power Of Attorney was created.
The covenant being: Irrevocable Power of
Attorney can never be nullified by God until its agreed
stipulated period.
This Covenant truly fulfills the legal conditions
in line with the judiciary process acknowledged by any
courts of justice throughout the world.
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Chronology
of the Power Of Attorney Event.
Since the earlier times, the relationship between
God and the Angels was extremely close. God was
always praised, glorified and purified by them. This was
a norm of the Angels that was honoured by God in terms
of their loyalty of worshipping Him (Surah:21:Al
Anbiyak:19-21).
However, the relationship soon became
lukewarm when the earth was completed and thus, God
preferred to vary the worshipping method of His
creations from the conventional worshipping as
practiced by the Angels to a newer method on earth
which was rather contemporary based on the new
concept of: Aamanuu wa‟amilusshaalihat (Those who
believe and do good deeds).
This new module of method for life‟s approach
and worshipping is able to develop the earth and its
inhabitants as they unify with God besides believing in
Him.
In order to make this into a reality, Allah Ta‟ala
had offered His vision to His entire creation. All of them
including the Angels rejected, but was accepted by
mankind, although they were only a soul without a
physical body (Surah:33: Al Ahzab:72).
Such acceptance of Allah Ta‟ala‟s concept:
Aamanuu Wa‟amilisshaalihat by man was already
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known by Him that man was indeed unjust and ignorant
(Surah:33:Al Ahzab:72) and doubtful.
The news of this development was must
complained and discussed by the Angels. They had
casted their doubts on man‟s ignorance towards
Godliness, honouring God and purifying Him.
They were also doubtful on man‟s unjustness
towards one another and the nature. They also worried
that man would shirk Allah s.w.t. in their lives on earth
although the earth was destined to become developed
with man‟s exclusivity and ability which could never be
done by any other creation.
The news and mutterings of man‟s acceptance
and God‟s consent for man to undertake the
responsibility swelled, especially during the Godly-
Servitude Covenant ceremony between man and God
(Surah:7:Al A‟raaf:172). This ceremony accredited man
to possess a physical body and will be dispatched to
earth to undertake as Allah s.w.t.‟s Qaliphs on earth.
Tension arose upon man‟s appointment as
Qaliphs on earth with God inviting Azazil – Leader of
the Angels who was very close to Him. God expressed
His intention to create man in their physical form to
inhabit earth, in line with the critereon to develop
mankind and earth as a new inhabitation for mankind to
serve God.
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During the meeting, Azazil had sternly objected
to God‟s intention. The objection from the Angels was
divided into two, when Azazil and his cohorts refused to
prostrate before Adam a.s. This had caused Azazil to
receive God‟s wrath and was relegated under the
Power Of Attorney for faith and oneness of man towards
God.
Preamble
Power of Attorney
“I disgree.”
“With Your intention.”
“But, I still feel and agree with You that man is
indeed unjust and ignorant in many aspects.”
Said Azazil as objections begin.
“They are ignorant in matters related to
worshipping God. They cannot be like us, like
the Angels who devotedly worship and sing
glorious praises for You.”
“Furthermore, they have never been tested on
their loyalty towards You.” Explained Azazil on
the raised issue.
He added.
“This objection…,”
“Never means that we deny man‟s ability to
develop the earth. And, we are also not
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objecting that the earth is to be a new place for
man to dwell in (Surah:7:Al A‟araf:10).”
“Our objection…,”
“It is only that we doubt towards man‟s
unjustness and ignorance that could tarnish
Your Holiness. You are our God whom we
worship, serve and glorify all this while with a
clean record of our service. (Surah:21:Al
Anbiyaak:19-21).”
“So, what is the use.”
“To create mankind…,”
“With the intention to develop the earth with a
contemporary vision for worshipping. Instead,
Your Godly dignity and purity will be tainted
due to their unjustness.”
“Just believe it, God” Said Azazil.
“Just as you know.”
“They are not only evil towards You (Surah:36:
Yaasin:77), but evil and unjust towards their
own kind. They will kill amongst themselves,
with bloodshed. Flames will flare up in the skies
with jealousy, betrayal and transgression in their
hearts. (Surah:2:Al Baqarah:30).”
“Furthermore.”
“Just believe it, God”
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“They will not understand the meaning of
peace.”
“And they will not understand the meaning of
purity.”
“Instead.”
“Hastiness (Surah:76:Al Insaan:27) and greed in
every aspect (Surah:90: Al Balad:4) will destroy
the universal peace and prosperity.”
“So, isn‟t it sufficient with what already exists?
(Surah:2:Al Baqarah:30). Isn‟t it sufficient with
our worshipping towards You?”
“Isn‟t it sufficient with the purity and glory that
we bestow You? Isn‟t it sufficient with our
tasbih and tahmid that we perform? We are
creations that do not know the meaning of rest,
but to continuously serve You.” Argued Azazil
(Surah:21:Al Anbiyaak:19-21).
“So, based on this logic…..”
“What is…”
“The importance of man being created and
offered with Your trust that will soon be
neglected.”
“In fact, they will cause You numerous
nuisances in matters related to their faith and
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oneness towards You as they are recognized as
Your servants.”
“Therefore…,”
“Just believe it, God.”
“Man is not the best stature created (Surah:98:
Al Bayyinah:6). Instead, they are a creation of
Yours that would easily get drifted away and
changed when their endurance is being tested
(Surah:34:As Sabak:20).”
“Therefore….”
“I advise You to cancel Your intention to create
mankind as it is sufficient with what You
already have with us.” Stressed Azazil.
Answered God.
“Never…, Azazil.”
“Never.”
“I have presented My entrustment.”
(Surah:33:Al Ahzab:72).
“Man is willing to accept the responsibility.”
“The Godly and Servitude Covenant ceremony
has been made (Surah:7:Al A‟raaf;172). And, I
have never broken My promises (Surah:3:Ali
„Imran:9).”
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“Furthermore…,” Added God.
“Why don‟t you accept the trust that is being
offered instead? (Surah:33:Al Ahzab:72).”
“Why have you kept silent and rejected My
offer? This includes you, Azazil and the other
Angels.”
“At that time…,” Said God.
“Thousands of excuses were given. So, why
allow creations that are unjust and ignorant
(mankind) to come forward and courageously
take up the challenge to accept the offer.”
“Whereas at that time…,”
“Man was not eligible to accept the
responsibility.”
“Whereas, they had no physical bodies unlike
yours.”
“They were also not eligible to develop the earth
and to benefit whatever existed on earth. Hence,
it was only those with physical bodies who
could undertake such tasks.”
“You know that I am able to create a physical
body for you, just as I did for mankind.”
“But…,”
“If this were to be the excuse given.”
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“Why is so that during this meeting of ours that
you reject My intention for appointing man as
Qaliphs on earth until you begin questioning my
decorum. Afterall, man is unjust and ignorant.”
“Why…?” Asked God.
Azazil was silent.
“Therefore….,Azazil,”
Said God.
“Leave it to Me.”
“I know better than what you don‟t (Surah:2: Al
Baqarah:30).”
And the meeting ended.
God continued with His intention. Adam a.s.
became the first man created with a physical and
spiritual body. Both aspects are extremely relevant to
function well in portraying life in this world
(Surah:18:Al Kahfi:7) and for the hereafter‟s
development (Surah:59: Al Hasyr:18).
After Adam a.s., Hawa, his wife was then
created. Adam a.s. was provided with knowledge of:
Asmaa ul a‟zam (Surah:2: Baqarah:31), acknowledged
by the Angels (Surah:2:Al Baqarah:32). This knowledge
is the mother of all and is comprehensive for developing
man and the world.
For the sake of honouring Adam a.s.‟ existence,
other creations were soon created as Qaliphs on earth.
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Allah s.w.t. requested all Angels to prostrate before
Adam a.s. (Surah:2:Al Baqarah:34).
Azazil, as he was from the beginning of the
meeting with God remained adamant with his stand. He
refused to prostrate as his views towards mankind
remained unchanged.
“I refuse to prostrate.”
“I stick to the knowledge taught by my God.”
“Man‟s unjustness and ignorance towards God
and the earth will surely occur. Godly values
will not be enhanced due to man. They will
worship God, not because of God, but for being
materialistic.”
“So, why should I prostrate to such evil.”
.
“Whereas, God Himself is aware of their
character and consequences that will befall the
Godly world and cause catastrophes on earth.”
“Therefore…,”
“For the sake of God‟s purity, and that my
creation being better than theirs
(Surah:38:Shaad:76).”
“Should I honour these creations (Adam a.s. and
his descendants) as they are sure to taint God‟s
nobleness. With me standing in silence with
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awareness of the evil that is sure to take place in
the world.”
“My answer is NO!”
“As long as Azazil by the name of Azazil and
God being God, man needs no respect”
“This means…,”
“I am not Your adversary, God.”
“And I will never shirk towards You. I only
refuse to honour mankind who is sure to tarnish
Your Godly dignity. Only You I worship all this
while.”
“Just wait…,”
“And you will see.”
“Man will disregard of their actual purpose for
being sent to earth.”
“Man will ignore the trust that they have
accepted.”
“Man will ignore matters related to Godliness.”
“Man will ignore matters pertaining to unity.”
“They will ignore matters that acknowledge
God.”
“In the midst of life‟s hectic lifestyle, man
emphasises more on life‟s matters which make
them ignorant towards Godliness.”
“Take a look, God.”
“The earth‟s development is not due to mankind
worshipping You.”
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“In fact the earth‟s development is mostly due to
the unbelievers of Yours.”
“Whereas those who worship You on earth have
become oblivious to develop themselves and the
earth. In fact, they are overly engrossed in their
daily lives, discussing and seeking for other
things so that paradise could be obtained by
placing God behind and claiming themselves as
those close with God.”
“So…,” said Azazil.
“Should such creation be given the honour and
prostrated before?” Asked Azazil as he made
the situation more tensed.
God‟s Wrath towards Azazil
Upon glancing Azazil‟s reaction and his
cohorts‟ who remained adamant and refused to give in
to God‟s needs. And, God began his wrath.
“Alright…!”
“If that‟s the case,”
“Get out from here (paradise) and belong among
those who receive my wrath
(Surah:38:Shaad:77).”
Chided God.
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This caused Azazil to be stunned, as it was
beyond his expectation. In fact, this never occurred
throughout His service rendered towards God of the
worlds.
Azazil was stunned for a moment, as he felt
God‟s wrath far beyond his predictions. However, it was
a fact that he had to accept for it truly happened
although he had good intentions towards God. And, his
views were never to insult God.
As soon as the situation returned calm.
Azazil gently expressed.
“Is this…,”
“To such extent…God”
“Your actions towards me,”
“Whereas we…,”
“Have long built a servant-God relationship.”
“It‟s not for a day or two.”
“In fact, it was from a long time ago.”
“Just because of man is to be made as Qaliphs
on earth and this has severed our relationship.”
“But God.”
“My remarks…,.”
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“Are not for myself, but they are for You and as
a servant who has long been guided by You, is it
fair for me to keep silent.”
“Whereas You know better on what will happen
if dealing with man who is unjust and ignorant.
The issue raised is nothing else, but is about
Your dignity that will be tainted and has never
occurred during our time. Even the Angels have
served You well.”
“However….,”
“If that‟s Your decision.”
“It‟s alright.”
“I accept.” Replied Azazil sadly.
“Nevertheless….,”
Stressed Azazil.
“Give us sometime for us to prove to mankind
two (2) issues that we cast doubts upon.”
“The two issues involve man‟s natural
tendencies when created by You.”
“That are.”
“Unjust and Ignorant.”
Both have become their natural tendencies when
created by You, before man has accepted the
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responsibility and as suggested to serve as
Qaliphs on earth.”
“These tendencies are similar to fire and its heat
hidden within a rock which could be ignited at
anytime, just by scratching its surface.”
“They could cause man‟s behavior to tarnish
Your servant-Godly dignity.”
“They are extremely brittle and easily shattered
which makes their attributes more humiliated
that of lifestock (Surah:7: Al A‟raaf:179).”
“They drive man to become Your obvious
adversary and thus are unsuitable with Your
intentions (Surah:36: Yasin:77).”
“But, it‟s alright.”
“God…, At this very moment.”
“You have been angered by me…,”
“Because I refused to prostrate before man.”
“I am labeled as being arrogant.”
“Just because I refused to respect mankind for
tainting Your Godly dignity.”
“But…”
“In the future…,”
“I being your elderly servant, You need to
say…,”
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“The moment You see man as Your trust, they
will betray and become Your adversary
(Surah:36: Yasin:77).” Said Azazil cynically.
“Furthermore…,” Said Azazil
“How about the future …?
“Will You be willing to hear me say on earth.”
“No...,”
“It‟s alright, God. “ Taunted Azazil
“Man is only created from a drop of blood
(Surah:96: Al „Alaq:2) and not from something
noble – in fact from a disrespectful drop of
water (Surah:77: Al Mursalaat:20).”
“So, it will not seem awkward …,”
“If man easily forgets himself and his origins
(Surah:36:Yaasin:77-79) and is willing to
become Your obvious adversary (Surah:16:An
Nahl:4). Even at this moment, You already
know as to what will happen on earth.”
“So…,”
“If that‟s what You really want to change the
worshipping method, and because You yearn to
see the earth being developed because of man.”
“Therefore…,”
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“I seek shelter from a natural tendency that is
extremely obvious.”
Expressed Azazil.
Matters related to Man‟s Ignorance
He added again.
“Believe me, God.”
“Man will remain ignorant and will not do
anything to change (Surah:33:Al Ahzab:72).
This is something that they will never remedy.
In fact, it is easier for man to become and
remain ignorant.”
“Man…,”
“Will remain ignorant.”
“Once they have acquired knowledge, they will
not realize it and will not understand as to why
they have acquired so.” (Surah:13: Ar Ra‟d:16).
“And, their ignorance upon acquiring
knowledge will cause them to act as those
without knowledge (Surah:2: Al Baqarah:44)
and man‟s ignorance towards their knowledge
will cause them to forget its usefulness in their
lives (Surah:6: Al An‟aam:104). In the
meantime, man‟s ignorance towards
understanding the need for them to acquire
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knowledge will cause them to lose life‟s
wisdom (2: Al Baqarah:269)”
“And…,”
“This is a phenomenon that will plague man in
matters related to knowledge as this will cause
them to become ignorant and foolish although
they belong amongst the knowledgeables.”
“Therefore…,”
“This will become a disease of ignorance in the
world of piety, causing man to turn a blind eye
when interpreting opportunities and resources of
furqan (Surah:6:Al An‟aam:104) crucial for
their life‟s development.”
“They will pretend as the knowledgeables but
actually turn a blind eye (Surah:22:Al Hajji:46)
which will cause them to fail when their lives
reach the peak.”
“Consequently…,”
“Are these the mankind intended by You to help
develop man and the earth?”
“If yes…,”
“The answer is disappointment.”
“Man…,”
“Will remain ignorant.”
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“When their hearts turn blind and fail to make
use of their mind (Surah:22: Al Hajji:46), man
will soon turn a blind eye in their lives - blind in
understanding the meaning of prosperity and
Godliness.”
“Such blindness will position man to become
the worst of all creations (Surah:98: Al
Bayyinah:6) when they fail to generate the
soundness of their mind and knowledge as
resource of strength in their lives (Surah:22: Al
Hajji:46).”
“So…,” Said Azazil.
“If such man is intended by You to portray the
meaning of prosperity and Godliness being
Qaliphs on earth, the answer is disappointment.”
“Man…,”
“Will remain ignorant.” Stressed Azazil.
“When they are unable to differentiate between
the truth and falsehood (Surah:5:Al
Maidah:100). Hence, they will feel that evil is a
truth that must be accomplished. (Surah:2:Al
Baqarah:11-12).”
“Moreover…,”
“Such ignorance of man‟s own blindness will
cause them to become backward and without the
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urge for advancement. And, this could lead to
the earth‟s destruction.” Said Azazil.
“So…,” he said.
“If such man is intended, the answer is indeed
disappointment.”
Azazil added.
“Man…,”
“Will remain ignorant.”
“When man ignores the purpose of being
created and dispatched to earth, (Surah:2: Al
Baqarah:30), they fail to understand the concept
of: Aamanuu wa‟amilus shaalihat. It is a
concept of worshipping at a very high level
which emphasises on mankind, if compared to
the basic form of worshipping practiced by us,
the Angels (Surah:39: Az Zumar:75).”
“In fact, it will be extremely ignorant for
man…” Said Azazil.
“When they have not been explained by their
parents and disregard the Godly-Servitude
Covenant made during the spiritual realm
(Surah:7: Al A‟raaf:172). This covenant which
binds God and His servants by opening
opportunities to those who have shown devotion
towards God (Surah:98: Al Bayyinah:5). This
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also gives God the opportunity to prove Himself
as the true God of the worlds. Sadly, man sees
these as a mere child‟s play.”
“For that reason…,”
“If such man is intended, the answer is indeed
disappointment.”
“Man…,”
“Will remain ignorant.”
“When they assume themselves to belong
among the foolish (Surah:2: Al Baqarah:13)
when being advised that the wrongdoings of
shirk towards God and to transgress God are
things that will cause man to become losers.
(Surah:4: An Nisaak:119). In reality, man turns
deaf with his eyes blinded whenever advises are
given (Surah:2: Al Baqarah:18).”
“Man…,”
“Will remain ignorant.”
“When man is willing to behave as an ape
(Surah:7:Al A‟raaf:166) in the form of man.
However, he fails to function as a proper person.
Such man will prefer to see the tree‟s branches
and swing from one branch to another without
realizing that the ground of the holy Al Quran is
actually where he steps on.”
“Therefore…,“
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“If such man is intended by You to develop the
earth.”
“The answer…,”
“Is that You will be disappointed.”
“Man…,”
“Will remain ignorant.”
“When man is unable to organize and manage
his life, thus being hasty, wanting to achieve
everything easily in a split second (Surah:21: Al
Anbiyaak:37).”
“They ignore the fact that the natural tendency
of their task and God‟s way of working. In fact,
God will also implement such a concept based
on the natural tendency of His creation.”
“Where the success and completeness of His
undertaking will be performed in an organized
and regulated manner (Surah:94: Al Insyiraah:7-
8) without any haste for immediate outcome,
although He has the authority to do so
(Surah:36: Yaasin:82).”
“Hence…”
“If such man is intended, the answer is indeed
disappointment.”
“Man…,”
“Will remain ignorant.”
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“When man overlooks the concept of: Within
hardship lies easiness and within easiness lies
hardship (Surah:94;Al Insyiraah:5-6).”
“This is an attribute which will kill off the
desire and efforts to become developed when
something is seen as difficult.”
“This attribute will kill off the caution of
easiness that could be transformed into hardship
when man starts to enjoy life.”
“So…”
“If such man is intended by You to develop man
and the earth, the answer is indeed
disappointment.”
“Man…,”
“Will remain ignorant.”
“When man fails to protect their hearts and
makes their ammarah desire as their life‟s core
until this controls (Surah:25: Al Furqan:43) and
conquers their lives (Surah:12:Yusuf:53), as it is
proven that desires lead to destruction
(Surah:23:Al Mukminun:71.)”
“The concept of managing and cleansing the
heart ought to be carried out by the good to
return to God‟s abode and to see Him (Surah:75:
Al Qiyaamah:23) as being at ranks of:
Mutmainnah (Surah:89:Al Fajr:27).”
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“Therefore.”
“If You intend for such man, the answer is
indeed disappointment.”
“Man…,”
“Will remain ignorant.”
“When they ignore the fact that they are the
seedlings of eternity that have been dispatched
to earth temporarily (Surah:2: Al Baqarah:36)
and will have to return to eternity (Surah:28: Al
Qashash:77). These seedlings know their God.”
“These seedlings will be evaluated in terms of
their devotion towards God (Surah:29: Al
Ankabuut:2) through the worshipping concept
of: Aamanuu wa‟amilusshaalihat (Surah:103: Al
„Asri:1-3).”
“Such hope.”
“If You depend on mankind, they are sure to
disappoint You as man will forget everything.
The answer is that You will be thwarted.”
Matters related to Man‟s Unjustness
“One more thing that I must raise before You
…..God.” Urged Azazil.
“It‟s about man‟s unjustness that they will
portray on earth – unjustness by their very own
hands (Surah:30: Ar Rum:41). Man will be
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unjust towards God, their own kind, other
creations and the earth.”
“Man…,”
“Will Demonstrate Unjustness.”
“When they fail to execute their responsibilities
assigned by God (Surah:33:Al Ahzaab:72), they
will soon be lackadaisical: Alastubirabbikum
Qaaluubalaa syahidnaa (Surah:7:Al
„Araaf:172).”
“They will be oblivious to implement unity with
God and transformation of the earth through the
contemporary worshipping concept of:
Aamanuu wa‟amilus shaalihat. (Surah:103:Al
„Asri:1-2).”
“Such unjustness will cause man to ignore God
and thus fail to display the Godly strength in
their lives (Surah:8:Al Anfaal:17). These will
prevent man from being able to make full use of
God.”
“However.”
“Man continues acknowledging God – although
they will not feel of His presence. This will
prevent man from feeling the importance of God
in their lives, and thus discard God. However
man will not be aware of such ignorance that
actually exists within themselves.”
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“Owing to this…,” said Azazil..
“If You have placed such hope onto mankind,
they are sure to disappoint You, as they will
forget everything.”
He stressed again.
“Man…,”
“Will Demonstrate Unjustness.”
“When the caring nature starts eroding from
their lives (Surah:19: Maryam:96), they will
begin to lose their relationship with their souls
(Surah:49: Al Hujuraat:10). Hence, self
importance, greed and betrayal start to shroud
their lives.”
“So, from this point, animosity and bloodshed
among mankind will start taking place,
especially when authority is mis-used by the
influentials (Surah:18: Al Kahfi:20). Besides,
wealth and favours will be used by the wealthy
to go against the truth (Surah:111: Al Lahab:2)
with their desires turned into their God
(Surah:45: Al Jatsiyah:23) and transgressions
start conquering their lives (Surah:23: Al
Mukminun:71).
“Therefore…,”
“If this is what You hope for from mankind, the
answer is disappointment.”
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Added Azazil once again.
“Man…,”
“Will Demonstrate Unjustness.”
“When man turns a blind eys and forgets to
acknowledge God being by their side, they will
see favours as something obtainable from their
very own efforts and knowledge (Surah:28: Al
Qashash:78); and not from God (Surah:46: Al
Ahqaf:23). Such attributes will cause man to
transgress God and position them as being
ungrateful (Surah:14: Ibrahim:7).
“But, this goes beyond it.”
“Man will not feel that the rights of others exist
within theirs (Surah:51: Az Zaariyaat:19) and
this will cause them to become misers
(Surah:47: Muhammad:38). This attribute
causes them to use enjoyment solely for
themselves without looking at the surrounding
society. This is when God‟s Almightiness
becomes obvious and needs to be glorified
together.”
“But, if this is the mankind that is being hoped
for, the answer is disappointment.
The Delayed Penalty
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“Owing to these reasons, the penalty onto us
must be delayed,” said Azazil.
“However, this request of ours is never for our
importance, but it is for You and solely Your
importance. It is for the sake of Your dignity
and Godliness.”
“Alright…, I agree.”
Answered God in a short response.
“So, an agreement has been made..” replied
Azazil.
“We seek for Your blessings…”.
“On several matters that we could benefit from
during this deferment of sentence.” said Azazil.
“What is it now…!”
“Just say it.” Replied God.
“One.” Said Azazil.
“Allow me and my cohorts (the Angels) a grace
period until the Judgement Day that we will not
be called to return to Your abode (face death) as
long as man exists on earth (Surah:38:Shaad:79-
83).”
“Two.” Said Azazil.
“Bestow the title Iblis and Satan to any other
creatures who wish to unite with me in
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executing Your assignments. This is an official
name acknowledged by God in the world of
Godliness which symbolizes evil, transgression
and betrayal.”
“It is a title with the rights to receive man‟s
curses and swears.”
“Besides, this title can be used as a base for all
evil doings done by mankind. In fact, man will
never blame You for all the evil that they do
(Surah:3: Ali „Imran:182) but it will be due to
their own doings and oblivion (Surah:4: An
Nisaak:79).”
“This title helps differentiate the type done.”
“Whether it is God‟s doing or my cohorts‟.
Yours will be on Your name (Bismillah) and
mine on my name (A‟uuzubillah).”
“Three.” Said Azazil.
“Give me the power to enable me to prove to
mankind that You were made aware of my
caution during the creation of Adam a.s. which
was indeed true (Surah:2: Al Baqarah:30).”
“Such proof will help explain to all mankind
that they are never the best of all creations
(Surah:98: Al Bayyinah:6). Instead, they are the
creation of God‟s which is of brittleness in their
unity with God and low in their belief and
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Godliness towards You, God of the worlds
(Surah:36: Yasin:77).”
“Four:” Said Azazil.
“Give me the opportunity to acknowledge that
You are the true God and allow me to worship
You forever.”
“This means that I never belonged among those
who shirk towards You. I am only a creation
that ignores Your commands and an unbeliever
towards You. However, I will never belong
amongst Your creations that shirk towards You
or have lost their unity towards You as God of
the worlds.”
“My rejection towards You is only because I
refuse to prostrate before Adam a.s..”
“But I shall never seek for another God besides
You being the true God.”
“In fact, I will receive Your retribution not
because of other reasons, but because of my
refusal to prostrate before mankind whom I
describe as a traitor of Your Godliness.”
“Five.” Said Azazil.
“Give me the authority to lure mankind, where I
have the right to create my strategies to achieve
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my goal successfully, with Your empowerment
assigned to me.”
“And You, must never use Your authority to
obstruct my enticement that I have formed or as
executed either by me or my cohorts.”
“A Godly Authoritative Power (Surah:29:Al
Ankabuut:2) that must be formally assigned to
me so that mankind will understand the tasks
that are carried out by me and my cohorts are
not as something prohibited (Surah:17: Al
Israak:64). But, as a task that has been permitted
by You with its enforcement by Your end – God
of the worlds.”
“Six:” Said Azazil.
“Give me the authority of exemption from being
accused or prosecuted for my wrongdoings or as
an abettor with mankind who has been tricked
into my enticement. Although You and I are
present at the site and witness the wrongdoing
being performed.”
“My cohorts and I are free to notify mankind
that: I seek protection from Your God for
whatever you (mankind) do
(Surah:14:Ibrahim:22): although the work
consists of shirking towards God, evil and
transgression done by mankind are actually
lured by my cohorts and me.”
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“Seven.” Said Azazil.
“I urge to You so that You will inform
(Surah:36:Yaasin:60-62) and introduce my
cohorts and me to mankind that Iblis and Satan
are their obvious adversary.
(Surah:20:Tahaa:117). An adversary that does
not understand the meaning of sympathy and is
not biased when executing its job and
responsibility to entice mankind.”
“This position.”
Said Azazil.
“Is important and must be created to enable
mankind do perform the necessary preparations
to prevent themselves from falling into our trap
which they are sure to experience.”
“Eight.” Said Azazil.
“Upon Your agreement to have our punishment
delayed.”
“It would be better if You empower me as a
Representative of God‟s Authority to lure
mankind under the covenant: Irrevocoble
Power of Attorney and I promise to accomplish
my tasks and authority assigned to the best
record of service towards You as I did even as
before.”
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“This action is deemed crucial so that mankind
will not accuse my cohorts or myself of
backstabbing, being double-headed and
cowardly. In fact, man would also see You as
not being: The Best Protector
(Surah:12:Yusuf:64).”
“Alright,,,, Azazil.”
Said God.
Valuable Consideration
“Nonetheless,”
“Can you let Me know so that man will
understand the Valuable Consideration that
they will receive, apart from the benefits that I
will get should this covenant be made and
approved by Me.”
“Sure…why not.”
“Surely…,”
“As long as man knows that God too will
benefit from this covenant.” Answered Azazil.
“One:‟ Explained Azazil.
Testing the Godly Promise
At the Spiritual Realm
“As an old-time servant who is closest to You, I
am not willing to see Your Godly dignity being
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belittled by mankind, as we both already know
that their natural tendency is indeed unjust and
ignorant (Surah:33: Al Ahzab:72). They may
seem nice from the outside, but extremely awful
in terms of their actual behavior.”
“Man will shirk towards You.”
Man will soon forget You. They are unlike us,
the Angels. Instead, man will turn blind when
seeing God, although they have taken the oath,
pledged and made promises (Surah:7:Al
A‟raaf:172) until there are some amongst them
who are willing to seek for another God and
disassociate You.” (Surah:21:Al Anbiya‟:66).”
“In fact, such matter never occurred during our
time. Instead, it will happen during man‟s time
on earth.”
“So, are You and the Angels – Your older
servants - willing to see such situation. You may
keep silent, but do You think God wants to see
the earth being developed with His dignity at
stake?”
“Owing to this…,”
“Man‟s presence in the Godly realm must be
tested. Man himself will evaluate his own
oneness and faith with my standard of luring
mankind with the help of my cohorts as a
yardstick of their willingness of accepting God‟s
trust” (Surah:29: Al Ankabuut:2).
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“However, man who is sincere need not worry
and is sure to escape from our enticement
(Surah:15:Al Hijr:40). Instead, they will be able
to prove their genuity of their self-worthiness
being the best stature in the eyes of God
(Surah:98: Al Bayyinah:7).
“Two.” Continued Azazil.
Never Disparage
the Uniqueness of God and Faith
“As an old-time servant who is closest to You.”
“I am unwilling to see faith and God‟s
uniqueness be disparaged by mankind who
claim that they are in unity with Allah s.w.t.
besides being faithful to Him. However, it is
obvious that they are void from the inside but
sadly, they will not be aware of this fact,
although they have been worshipping You for a
very long time.”
“Such situation…,”
“Cannot be allowed.”
“Hence, Your vision will not be able to bear
fruits, if matters related to unity and faith are not
tested.”
“Three” Said Azazil.
Evil is Never to be Labelled
on the Name of God
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“As an old-time servant who is closest to You, I
am unwilling to see evil being done on Your
name. I do not want God to be accused for
causing man to do or participate in evil doings.”
Whereas You are always beside man all the time
no matter where they are (Surah:57: Al
Hadid:4).
“In fact, man will blame all evil doings as: Act
Of God (Surah:2:Al Baqarah:156). Hence, all
happenings in the illusionary world originate
from Your knowledge and authority, and Your
permission (Surah:6: Al An‟aam:59) as man
could escape from their responsibilities and
need not be responsible towards any evil done
by them. All in all, man could flee from being
prosecuted for his wrongdoings.”
“Therefore, this aspect must be given serious
attention so that there will not be sufficient
space for man to deny their wrongdoings and
not to blame God of the worlds instead
(Surah:64: At Taghaabun:11).”
“Therefore, in order to overcome the evil
character of mankind, wouldn‟t it be better if
such evil doings done by man be labeled under
my name, Azazil or under Iblis‟s name being
the Representative of Evil Authority or simply
under the Satan‟s name.”
“These are…,”
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“Names of my cohorts who have received my
mandate.”
“By doing this, Your name being God will
remain pure and will not face any accusations
for doing or causing evil.”
“Four” Added Azazil.
“As an old-time servant who is closest to You, I
am unwilling to see man undertaking a mission
without bearing Your name: Lillaahi ta‟aala
(Surah:6: Al An‟aam:162).
“Owing to this...,”
“When my mission and enticing process begin,
their direct impact will be activated into two (2)
positions.”
“(i): Mission classified as duty because it is
done on Your name: Bismillah (Surah:1:Al
Fatihah:1).”
“(ii): Mission that is classified as my trade,
where it is done by man, not under Your name.
This will automatically fall under my
jurisdiction and executed under my name:
Na‟uuzubillah (Surah:16: An Nahl:98). You
will benefit from such situation where You will
see man‟s behavior directly: be it by those who
do good or bad towards You; being either a
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servant who is either grateful or as a
transgressor. (Surah:76: Al Insan:1-3).”
“Five.” Said Azazil.
“As an old-time servant who is closest to You, I
want to state that I will never trust mankind for
undertaking development with good intentions.”
“The call to do good, rectify and transform the
earth will not happen, if it isn‟t for the call for:
Hayya‟alal falah, but the process of doing good
deeds, rectification and transformation will
become more enhanced with the presence of
evil before mankind.”
“The fact is...,”
“The padlocks of houses will not become
sophisticated, if it wasn‟t due to man‟s evil
doings.”
“Catastrophes and calamities are foundations for
man to become advanced, including those
catastrophes caused by their own hands.”
“Whereas at the same time on earth, never place
hope onto those who worship You to bring
advancement to the earth.”
“Man who worship You will not discuss about
the earth‟s development. Instead, their sights
will concentrate towards achieving paradise,
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imagining it as a jamboree for animals. Thus,
mankind‟s centre will be of animal nature
(Hayawaanun naatiq), and not as human nature
(Ahsani taqwiim) as they are willing to live for
thousands of years in eternity, chewing
whatever available for consumption and for
them will be chaste virgin spouses forever
(Surah:2: Al Baqarah:25).”
“They will perform obligatory prayers day and
night for the sake of returning to Your abode,
and to fill their stomachs and live amongst the
chaste virgin spouses. In true fact, they want to
return to Your abode not for Your sake, but to
feed their mouths and live among the virgins,
similar to the natural tendencies of the animals
(Surah:2: Al Baqarah:25).”
“This is indeed foolish....,”
“Man who worship You will actually not feel
the need to worship You any longer once
paradise has been achieved, but only issues
related to food and the virgin fairies will matter
most.”
“This….”
“Will prove as a foolish Godly belief that will
occur on earth (Surah:2: Al Baqarah:25).
However, only, we, the Angels never stopped
performing obligatory worshipping towards You
although Paradise is achieved by us eternally
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(Surah:21: Al Anbiyaak:19-20). In other words,
we always glorify God through tasbih and
tahmid besides us being forever enhanced as:
‘Aabidin (Surah:39:Az Zumar:11-12).”
“Six:” Said Azazil.
“As an old-time servant who is closest to You, I
am not willing to see matters related to man‟s
ignorance and unjustness becoming the cause
for failing Your visión for mankind and the
earth. Hence, the actions and behaviour of
mankind that has not been tested will prove that
their abilities are not obtained through their
sincere willingness, but on their ability of
willingness.”
“Your benefits seem to be very obvious, when
You are presented with the genuinity of Your
servants after being released from the
enticement done by my cohorts and me, as
acknowledged by You as a test for mankind
(Surah:76: Al Insan:1-3).”
“Therefore ….,”
“I would suggest four (4) steps that ought to be
taken by You, being God of the worlds so that
man will not easily accuse my cohorts and me
for enticing them in the form of Your test
towards them without informing them prior to
this (Surah:17:Al Israak:53).”
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“First:..,” Said Azazil
“Declare Me as an adversary.”
“You must inform Adam a,s, and Hawa that I
am their clear adversary (Surah:20:Taaha:117)
and that such enticement adversary will
continuously put into place by my cohorts and
me throughout their lives on earth (Surah:12:
Yusuf:5).”
“This is a kind of adversary which involves the
entire descendants of Adam a.s. and Hawa as
long as Judgement Day does not arrive.”
“Second.” Said Azazil.
“Inform Man on the
Actual Module of Enticement.”
“You must inform Adam a.s. and Hawa and
their descendants on the actual module of
enticement and its process that will be carried
out by my cohorts and me, as we will continue
to prove that man is indeed ignorant and
unjust.”
“This means that I will prove to them that they
are indeed unjust and ignorant and they will
expose their actual selves when being tested and
enticed.”
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“Apart from proving to man that they are not the
best choice to have hopes placed on pertaining
to Godly loyalty. In fact, they belong among the
negligent and reject God, especially when their
hearts have been conquered by my enticement.”
“Third:” Said Azazil.
“Record this Reminder
Into Your Scriptures and Dispatch
A Rasool”
“You must inform Adam a.s., Hawa and their
descendants about the details of the enticement
process module of my cohorts‟ and mine
(Surah:3:Ali „Imran:175)”
“Such reminder must be made and recorded into
Your scriptures (Surah:27: An Naml:77) which
You need to dispatch to mankind (Surah:17: Al
Israak:14-15).”
“For this purpose, You must create and assign
several people among the chosen mankind to
serve as Imam (the Rasools) for mankind in
accordance to specific eras (Surah:32: As
Sajdah:24).”
“So that such reminder will always be with
mankind (Surah:2:Al Baqarah:38) and their
respective leaders so that man could be nurtured
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and guided towards You (Surah:32: As
Sajdah:23).
“Without leaving them to be on their own when
facing my enticement. And, You are prohibitted
from using Your authority of: Ahsanul haafizan
to help them when my enticement test in in
progress.”
“Fourth.” Said Azazil.
“Remind that Mankind is
Inhabitant of Paradise”
“You must inform Adam a.s., Hawa and their
descendants that they are actually Inhabitants
of Paradise. They originate from eternity, then
having been sent to earth temporarily and will
have to return to eternity, where they must strive
to be placed in paradise.”
“Such a reminder is deemed as crucial so that
they will understand the fact that it will not be
simple for them to return to Paradise to enjoy
the blessings and favours that await them there
(Surah:2:Al Baqarah:214). What more to be
able to meet God (Surah:18: Al Kahfi:110) and
to have a glimpse of His face (Surah:75: Al
Qiyaamah:22-23).”
“These are the four (4) steps that need to be
taken to prevent Yourself from being blamed by
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mankind for allowing them to be enticed and to
open up their opportunity for them to make lame
excuses: We had not been warned
(Surah:20:Taaha:117).”
God Agrees to Formulate
Power of Attorney.
Upon listening to Azazil‟s plea, there were
Preamble of Reasonable Factors and Valuable
Consideration for Him, as these took into account man‟s
weaknesses that are doubtful (Forseeable - Loopholes in
eyes of performance) and truth to some extent (Beyond
any shadow of doubt) to Azazil‟s claims about man‟s
weaknesses (Surah:34:As Sabak:20).
Therefore, God readily made His Acceptance
towards the delay of penalty and details of discussion, as
made essential by Azazil.
An Irrevoceble Power
Of Attorney is Created
And, God decreed:
“I hereby agree to delay My penalty imposed
onto you (Surah:38:Shaad:79-83) and this
agreement is gazetted in My scriptures, as they
function as Constitutional Law for man‟s life in
My eyes.”
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“Following this, I hereby express My agreement
to the entire mankind in Paradise (Adam a.s. and
Hawa) and mankind on earth, that this will be
made effective from this moment until the
Judgement Day which will be determined by
Me later. (Surah:38:Shaad:60-62).”
The Formation of Two Parties
In the Godly Realm
God continued with His decree.
“Leave (Iblis and Satan) this Paradise and
execute your assignments as you require in
accordance with the authorities that We have
bestowed upon you. The Irrevocable Power of
Attorney – remains enforced until The
Judgement Day (Surah:38: Shaad:60-62).”
“And…,”
“Beginning from today.”
“Two (2) parties are formed in the Godly realm.
Mine with My associates (God) (Surah:5: Al
Maidah:56) and you (Iblis) with your cohorts
(Surah:58:Al Mujaadalah:19). It all depends on
Adam a.s. and his descendants to pick between
the truth and falsehood (Surah:32: Sajdah:18-
20).”
“Anyone (mankind) who choose to follow you,
accept them (Surah:3: Ali „Imran:175) and
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anyone who is sincere towards Me, will belong
to Me (Surah:23:Al Mukminuun:97-98).
Azazil‟s Briefing
To His Cohorts.
In the meantime.
As soon as being asked to leave the Power of
Attorney gathering, Azazil met up with his cohorts and
made his maiden speech.
Azazil said.
“I have successfully obtained a postponement
from God of the worlds. I have also received
His blessings, permission and at the same time,
being authorized by Him, for me and all of you
to implement (Surah:38:Shaad:60-62).”
“Now…,”
“I am known as.”
“Iblis.”
“Which means”:
“Anaa - Bil -Laisi.
“Meaning…,”
“I am with nothing.”
“It is a title which needs no responsibilities
towards destruction and catastrophes that occur
from the effect and impact of the enticement
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module towards mankind which will be
implemented by us together.”
“This title will then be mentioned by mankind
as: Iblis laknatullah.
“Anaa . Bil . Laisi . La‟natullah. ”
“And, I have been given the authority to tell to
mankind that: I will not be accountable towards
your actions.”
“And, those of you who are willing to serve as
the workforce for enticing mankind under my
leadership will be known as the: Satans.”
“This will mean:…,”
“Syai in min-tiini.”
“Something that originates
from the darkened soil.”
“Each and every concentration of yours when
executing your role must be made entirely on:
At-tiin, which means that mankind, has been
created from darkened soil (att - tiin).”
“In other words….,”
“To entice mankind (at-tiin) until the mission of
the Enticement Module created by us will
reach its goals completely.”
“And, you will be known by mankind as: Ass
Syaitanir rajiim.”
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“This title will find its place as the cursing and
swearing made by mankind to enable them to
classify their actions, whether it is for the sake
of God (Lillaahi ta‟alaa) or satans (Bissyaitanur
rajiim).”
“Therefore…,”
“This is an honour bestowed by God onto us as
we are those assigned to test man in terms of
their authenticity of being mankind.”
“Only our group has been formally given the
mandate by God to prove to Him as per the
Additional Minutes of Acknowledgement of
the behavior of mankind which originally is:
ignorant and unjust, unbelievers and shirk
towards God. Such acknowledgement towards
mankind will be evaluated and observed by
God.”
Proceeding
Ultimate Aims
of Standing Order
“For this purpose, it would be best if an article
on Proceeding ultimate aims of standing
order be produced to facilitate the enticement
process. Everyone of us (Iblis and Satans) must
understand that our target must be achieved in
every mission of our that is carried out.”
“Therefore, for the sake of God and His
dignified Holiness and for the sake of proving
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man‟s falsehood towards God and ignorance for
the sake of man‟s unjustness and ignorance.”
“With effect from this moment, wake up all
enticers of mankind. Perform your tasks for the
sake of our God.”
Module And Ethics of Enticing
Of Iblis and Satans.
“Therefore…,”
“Amonst the tasks that must be executed by all
of you, the Satans are as follows:”
“First.” Said Iblis.
“Create
Ignorance and Unjustness
In Mankind.”
“Create unjustness and ignorance within their
natural tendencies of mankind (Surah:33: Al
Ahzab:72). Both these natural tendencies of
man will lead them towards peforming evil
(Surah:12: Yusuf:53) until this will cause them
to be placed at the beastly level (Surah:95:At
Tin:4-5). In fact, worse than the beasts.”
“This task also involves shutting down of the
function of man‟s heart, sight and hearing
(Surah:7: Al A‟raaf:179) so that this action will
be able to sway man from being able to see God
and His Godliness, apart from weakening man
from developing the earth.”
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“In order to make this a success, man‟s heart
must be altered naturally so that their source of
strength named: mind (akliah - Surah:22: Al
Hajji:46) and bashiirah (the heart‟s sight -
Surah:6: Al An‟aam:104) will not exist in their
hearts.”
“Owing to this the process of killing man‟s
mind and heart‟s sight must be performed,
where we must conquer man‟s heart and give
specific emphasis towards this mission.”
“Second...” Said Iblis.
“Elevate Man‟s
Ignorance.”
“Elevate man‟s ignorance, as this attribute is
able to function as a disease that plagues their
lives. And, man will become backward and
without any dignity in their lives, when they
accept such attribute.”
“Therefore…,”
“Man will only function as a mere follower,
when ignorance conquers. (Surah:2: Al
Baqarah:78). In fact, man will be similar to
being blind when this attribute conquers.
(Surah:13:Ar-Ra‟d:16).”
“Third:” Said Iblis.
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“Elevate Man‟s
Unjustness.”
“Elevate unjustness in mankind, especially
amongst those with authority and wealthy. This
attribute is able to transform man and his stand
similar to the inhumane.”
“Fourth,” Said Iblis.
“Prevent Mankind from
Possessing Godly Strength”
“As all of you are aware, man‟s strength
depends on God‟s strength (Surah:35:Al
Faathir:10). This means that only man is able to
receive such Godliness (Surah:8:Al Anfaal:17).
Such strength will help man to become
advanced, as He encourages man to acquire His
blessed attributes (Surah:3: Ali „Imran:200).”
“This means…,”
“Man will acquire knowledge and become
intelligent (Ar raashidu) and clever, when: Al
„Aalimuun of God‟s is acquired by man
(Surah:64: At Taghaabun:18).”
“Man will also possess patience, when: As
Shaabir of God‟s is acquired by them (Surah:3:
Ali „Imran:200).”
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“Furthermore, man will gain a close rapport
with God when they acquire: Al Mukminuun
(Surah:23:Al Mukminuun:1-11) and Att Taqwa
of God‟s.”
“Therefores, such blessings will encourage the
mahmudah traits which function as a barrier
towards mazmumah.”
“Owing to this, it is our task to find ways to
prevent man from acquiring such traits of
God‟s.” Urged Iblis with confidence.
“Fifth:..,” Added Iblis.
Tempt the Djins and Mankind
To be Recruited as Honorable Satans
“For that reason, we need to increase our
membership with the awareness that the
population of man and Djins will increase. They
will expand throughout the earth.”
“Believe me that Adam a.s. and Hawa‟s
inhabitation in paradise is only temporary, based
on two (2) main factors.”
“One:….”
“It has been pre-determined that Adam a.s. and
mankind will be dispatched down to earth.
(Surah:2: Al Baqarah:30).”
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“Two..,”
“Adam a.s.‟ ignorance is extremely fresh. Just
leave it to me and I know how to deal with this
youngster. Afterall, Adam a.s. is still ignorant in
life.”
“Perhaps, Adam a.s. is able to differentiate
between food and feaces. But, trust me that
Adam a.s. is extremely ignorant to see the
difference between advice and enticement
(Surah:7:Al „Araaf:21). Whereas, God Himself
had signified to me (Surah:2:Al Baqarah:35)
that He had prohibited the kid from being near
that forbidden tree. It is a sweet ploy of God‟s
which enables me to entice him. In fact, I am the
reason for Adam a.s. and Hawa being asked to
leave paradise and to reside on earth
(Surah:20:Taaha:120).”
“It is on such opportunity, that we must seize
the chance to have an earlier planning by
recruiting honorable Satans amongst the
descendants of Adam a.s.‟ (Surah:41: Al
Fussilat:29).”
“This will be a level of the Satans being
subjected to punishement (Surah:19:
Maryam:68), who will shirk towards God and
neglect themselves as mankind
(Surah:36:Yaasin:77). This level of Satans is
sure to be more diligent than the existing, and
they would even double up their efforts.”
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“And this is our strategy.”
“The sharpest point of an axe.”
“We will be considered as the sharpest point of
an axe where it is diffult to fell a huge tree.
However, it will become easier for the axe to
fell the tree with the aid of the tree‟s own
branches functioning as its handle
(Surah:41:Fussilat:29).”
“This would mean…,”
“It would be a piece of cake for us, the Satans, if
man themselves were to be amongst us
(Surah:114: An Naas:6) to destroy mankind and
humanity. Calamities on land and in the seas
will all be due to man‟s own doings
(Surah:30:Ar Rum:41), as they will see such
evil doings as a good deed (Surah:2: Al
Baqarah:11-12).”
“Sixth:…,” Added Iblis.
Sway Man‟s Sight from
God‟s Scriptures.
“In order to prove our sincerity, I have
requested God to remind man about the
enticement of Iblis and Satans. This is because
as we are all aware, man is easily enticed.”
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“For such purpose, several scriptures of God‟s
will be created through His Messengers amongst
the chosen mankind.”
“Thus…,”
“If man held firmly onto the scriptures, our
mission to entice them will become tough
(Surah:35: Al Faathir:6). However, if they were
to ignore the scriptures (Surah:2:Al
Baqarah:38), our chances to conquer man will
soon become brightened (Surah:43: Az
Zukhruf:36).”
“Therefore, we must take specific steps with an
effective approach so that our mission to
influence man to ignore God‟s scriptures will
become a reality.”
“And…” said Iblis.
“Such approach of ours must be aimed onto
three (3) targeted groups.”
“One…,” explained Iblis.
“Make them ignorant so that they will not have
the desire to look at God‟s scriptures. This
group will become ignorant naturally without
them understanding the definition of being
ignorant, although they themselves actually
are.”
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“Two…,” Iblis continued.
“Turn them ignorant so that they will not have
the desire to turn to the scriptures. Those who
have acquired knowledge can still survive well
without turning to God‟s scriptures for
guidance. This method is aimed at man of high
rankings within the society, mainly the busy
politicians and businessmen, as their luxuries
will make them ignorant towards God‟s
scriptures the moment they become engrossed
the worldly conveniences that they own.
(Surah:41: Fussilat:50).
“Three…,” added Iblis.
“Turn them ignorant until they will not have the
desire to turn to God‟s scriptures. They would
be proud being knowledgeable and are not those
who dislike the scriptures. In fact, they do and
have a high regard towards it.”
“However, they will be of the opinion that the
holy scriptures of God‟s are incomplete and
need other resources to make them more
comprehensive; although His scriptures are
actually complete (Surah:21:Al Anbiyaak:106).
“Owing to this, their sight and heart will
concentrate more onto other resources
(Surah:25: Al Furqan:30) in the context of
knowledge and deeds, as they believe that the
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external resources are at par with God‟s Holy
Scriptures.”
“In the end…,
“Our mission for them to abandon God‟s Holy
Scriptures will become fruitful although they
may feel that they are still dependant on His
scriptures.”
“Seventh…,”said Iblis.
“Divert the Worshipping Concept For
Reaping Materialistic Benefits.”
“Divert man‟s sight and belief from the
Judgement Day mission, as it is a day when the
entire mankind will be resurrected before
returning to their origins, with the reminder that
Adam a.s. and Hawa originated from paradise.
Therefore, their descendants will also return to
their original abode, paradise.”
“However, you must remember.”
“Paradise is not the ultimate goal for man once
being resurrected by God during the Judgement
Day. In fact, even the conveniences in paradise
are also not the goal for man to be resurrected
after death.”
“However…,”
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“Luxuries in paradise that have been envisioned
by God through His Holy Scriptures and that
man will return to paradise are never the
purpose for man to return to His arms.”
“In fact, paradise is nothing else but as a
yardstick which describes God‟s acceptance
(Surah:23: Al Mukminuun:1-11) towards man
who has successfully portrayed himself as a
devout servant of His and therefore, paradise is
the final and eternal destination for man.”
“Whereas…,”
“The actual purpose for resurrecting mankind on
Judgement Day is to enable them to return and
meet God (Surah:84: Al Insyiqaaq:6), besides
having a glimpse of Him (Surah:75: Al
Qiyaamah:22-23) with glowing faces in
paradise (man‟s origin) which portray their
individual (Surah:75:Al Qiyaamah:10-15)
towards God throughout their lives in this world
(Surah:18: Al Kahfi:110).
“Therefore, it is now our (Iblis and Satans) task
to divert the goal of man‟s worshipping on earth
until they will make paradise as their personal
reason for returning to God‟s arms.”
“Hence, for this reason.”
“Matters related to sumptuous food, easy life
(Surah:Al Baqarah:25) and Angels from
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paradise (Surah:55: Ar Rahman:56) must be
widely and continuously made known to
mankind.”
“Until…,”
“Each and every mankind will feel that the
purpose for being resurrected after death is to
solely enjoy the company of the Angels and
paradise. So, they must ignore the values of
worshipping and sincerity of their worship
towards God: Lillaahi rabbil „aalamina.
(Surah:6: Al An‟aam:162-163).”
“Therefore….”
Stressed Iblis.
“This is a major task of ours to create a
pretentious worshipping of mankind towards
God. This challenging task requires the help of
manpower to make it a success. Owing to this,
such task can only be executed by man himself
onto another of their kind.”
“Eighth.”
“The next step.”
Said Iblis.
Taint Man‟s Heart
With Mazmumah
Traits.
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“We must proceed to conquer man‟s heart
through three (3) specific methods.”
“One..,” Said Iblis.
“Conceal the hearts of mankind with
mazmumah traits: with envy, betrayal and
discontentment. These three (3) types of filth
will cause man‟s heart to become diseased
(Surah:2: Al Baqarah:10).”
“This disease of the heart will distort man‟s
mind (Surah:22: Al Hajji:46) and eventually
cause man to become “blind” and without a
strong mind, thus portraying foolishness.”
“This disease will erode man‟s ornamental heat
and belief towards God (Surah:49: Al
Hujuraat:7) and will spread and lead to
unjustness – calamities and catastrophes
(Surah:12:Yusuf:53) onto mankind and the earth
(Surah:30: Ar Rum:41) due to their own greed.”
“Two…,” Enlightened Iblis.
“Conceal the hearts of mankind with
mazmumah traits and glorify the Ammarah
desire (Surah:12:Yusuf:53). Afterall, man must
be made ignorant from purifying their hearts.
Therefore, entice them to neglect God
(Surah:5:Al Maidah:91) so that they will reach a
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point where they will be reluctant to even utter
God‟s name.”
“At the same time, you must ensure that man
has the understanding that: It‟s alright if you
do not remember God. The logic behind this is
their mouths will still be fed if when God is not
remembered.” Stressed Iblis, as he smiled at his
audience.
“Yes,,,,,”
“Of course.”
Stressed Iblis, as he complement the smiles of
his audience.
“And..,”
“Why not.”
“This is the true behavior of mankind in the
world. It is only a matter of time for us to make
our enticement a reality.”
“Such behavior is not only practiced by the
lower ranks, but also by their leaders.”
“This means..,”
“The slogan: It‟s alright if you do not
remember God must be glorified throughout
the world as it is our groundwork to turn man
into being ignorant towards God.”
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“This slogan is something that needs no
compulsion, as man himself will give in to our
goal when they neglect their responsibilities
towards God.”
“Three…,”
“Conceal the hearts of mankind from matters
related to oneness and understanding God and
Godliness being the basis of the Godly –
Servitude Covenant in the spiritual realm
(Surah:7: Al A‟raaf:172). This Covenant
positions man as Qaliphs on earth.” (Surah:6:Al
An‟aam:165).”
“And, this role helps implement God‟s vision
for the sake of God and mankind.”
“Man will face and meet God when he owns a
purified heart being: Qalbissalim
(Surah:50:Qaaf:32-33) at the Mutmainnah
desire (Surah:89: Al Fajr:27-30).
“This level of man‟s desire will create man with
comprehensiveness – Insanul kamil, which is a
level acknowledged by God.”
“At this level, man will be recognized by God as
His servant and will be called back to His arms
with complete acceptance and to dwell in
paradise – and a chance to meet God.”
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“Owing to such awareness,”
“Of this issue and that our end knows the source
of succeeding towards achieving this, therefore
the Wasilah Path (Surah:5:Al Maidah:35) must
be tightly sealed.”
“This will mean that our end will never open up
opportunities for man of insanul kamil standing
to possess the desire of: Mutmainnah and to
meet God in His loving arms with a heart that
has achieved the level of: Qabissaliim.” Stressed
Iblis.
“Ninth..,” Said Iblis again.
“Make
Evil and Hardships
As Motive to
Develop Earth.”
“For your information.”
“The world and the earth will not become
developed in a short period of time. This means
that the earth will become developed through
evolution; and not as revolution.”
“This will be the world‟s phenomenon faced by
mankind. Therefore, we must seize
opportunities from it.”
“Moreover….”
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“Man‟s weaknesses to develop the earth have
actually opened up opportunities for us to make
full use of our product: Evil and Hardship as a
weapon to enable us entice man to become evil
yet advanced because of us!”
“We shall entice our little Satans (Djin-mankind
- Surah:41:Fussilat:29) to perform evil and to
participate in evil related activities. At the same
time, we must also entice man to become
disbelievers (infidels) so that they would come
up with solutions to overcome evil and
hardships caused by the trouble makers.”
“For example…,”
“We will create thieves and robbers among our
satanic counterparts. And they will destroy the
padlock, and will create the padlock-maker.”
“Therefore,”
“The padlock…,”
“Is actually advancement.”
“And from where will such development come
from, if it wasn‟t due to our evil enticement.
That is our actual task – the Satans. And, this
truth will be acknowledged by or friends, and
foes.” Said Iblis as the audience grinned.
“Therefore…,”
“It will not be considered as awkward.”
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“If there are hordes of mankind who will yearn
to become Satans, because they will see the
beauty of evil in the form of a good deed.”
(Surah:5: Al Maidah:100).
“Besides…,”
“It is also a task to create difficulty onto good
deeds, as all good deeds-related tasks must be
accompanied with its respective stumbling
blocks among our Satan counterparts
(mankind).”
“With only one intention,”
“The greater the challenge is, the more obstacles
and difficulties that will pursue. Therefore, the
person who does good will be deemed as being
a hero.”
“So, the issue is.”
“Where will the hero originate from, if it wasn‟t
due to our very own evil created by us, the
Satans.”
“Therefore.”
“This can be concluded as we, the Satans are the
cause of encouraging the world‟s development.”
“This is when we will make the pious to quietly
sit down without putting in any efforts
(Surah:53:An Najm:39-40) and we shall
acknowledge these people as the inheritors of
the earth (Surah:21: Al Anbiyaak:105) and
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producers of the world‟s development
(Surah:18:Al Kahfi:7) as they will claim: “We
are the highest and there is nothing else higher
than us.”
“At the same time, this will make their eyes
“blind” and distracted from possessing the level
of a true believer that ought to be possessed by
one‟s self (Surah:23:Al Mukminun:1-11).”
“Tenth…,” Continued Iblis.
“Make the World
Into a Playground.”
“As we are aware, the earth being the world is
a venue for man to devote towards God.”
“It will also be the place for man to make
necessary preparations to be eligible to return to
their original dwellings (Surah:59:Al Hasyr:18-
19) and to return to God‟s arms besides being
recognized as God‟s servants who are accepted
whole-heartedly (Surah:89: Al Fajr:28).
“However.”
Stressed Iblis.
“It is our task, as the workforce to entice
mankind to alter the world‟s function from:
Dunyya – A place in Our eyes for man to reside
together with God, into: Dunyaa „ulghruur –
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As a playground (Surah:3: Ali „Imran:185) and
to be negligent (Surah:6:Al An‟aam:70).”
“This will mean that…,”
“It is us, who created the world.”
“It will become a place for man to become
negligent towards God and life‟s purpose for
being created by Him.”
“We must nurture their hearts to love the world
without thinking about the hereafter
(Surah:16:An Nahl:107). We must also instill
their souls with hastiness (Surah:75: Al
Qiyaamah:20) as this will make them oblivious
towards making necessary preparations
(Surah:59: Al Hasyr:18-19) to qualify them
return to their origins and into God‟s arms.”
“And…”
“Such ignorance caused by us will prove our
predictions towards man‟s brittleness of stand
which will cause them the ineligibility to
shoulder the secrets of God‟s trust as we had
mentioned earlier.”
“Eleventh…,” Said Iblis.
“Conceal Furqan
From Man‟s Sight.”
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“Another aspect that must be stressed together
by us is the issue of furqan. This issue of secret
actually lies hidden within God‟s creation
(Surah:32: Sajdah:7), where God Himself
cannot use His absolute authority of: Qudrat
and Iradat to present such things as long as he
wishes to be the true God.”
“Any form of item that is to be presented but
man in the form of helping God to display the
hidden from God‟s created resources
(Surah:57:Al Hadid:25) besides bringing back
life from the dead, and vice versa
(Surah:10:Yunus:31).”
“Such hidden items are actually the cause for
man‟s advancement and the earth‟s
development must be closely observed and
monitored by us.”
“Hence, man will become advanced and the
earth developed if the hidden secrets
(Surah:32:Sajdah:17) within God‟s creations are
explored and presented by man (Surah:18:Al
Kahfi:7).”
“In the meantime, man will build a closer
rapport with God and will thus understand the
meaning of God and His Godliness, when Khafi
Chantings exist in their hearts (Surah:7:Al
A‟raaf:205) and it is from that point of time
when man will be able to see God‟s strength
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(Surah:3:Ali „Imran:191). Besides, they will be
able to enjoy favours from remembering God,
by glorifying God more intensely.”
“However, we will still enjoy the benefits from
the new worshipping concept of:
„Amilusshaalihaat that is being introduced by
God for man‟s deeds that fulfill His mission
(Surah:57:Al Hadid:25)”
“Twelfth…,” Iblis said.
Cause Animosity
That Helps Foil the
Rasoolhood.
“In the meantime, we must realize that
ignorance and unjustness of mankind that are
difficult to be changed will become the purpose
for God of the worlds to create His scriptures as
their life‟s guidance. (Surah:2:Al Baqarah:2).”
“Therefore, such issue must be raised by God of
the worlds Himself, as man is indeed forgetful
towards their past (Surah:36:Yaasin:77). They
easily ignore God‟s purpose and vision that they
have been entrusted with.”
“What more when we function to test man‟s
genuinity of servitude.”
“Where…,”
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“God had openly acknowledged that animosity
will exist within mankind (Surah:2:Al
Baqarah:36). He also acknowledged that man is
easily blinded when making assumptions on his
own, and tend to get distracted (Surah:5: Al
Maidah:100) in their ignorance and thus deny it.
However, the good is turned into a mockery.”
“Looking back at this phenomenon of man‟s
behavior, God has no other choice but to
provide them with His Holy Scriptures so that
its guidance and rays of truth will be seen by
man should they get distracted and swayed
away in the midst of their daily undertakings of
the world (Surah:2: Al Baqarah:38)”
“Therefore, for this reason.
“God had to select and assign several people
amongst mankind to become leaders of man‟s
guidance. They will function as imams for the
entire mankind, and this group of people is
named by God as: Prophet (Nabi) and Rasool
of His.”
“Prophet means Naba‟ – man who has been
equipped with the necessary knowledge
personally taught and guided by God.
(Surah:96: Al „Alaq:5). Hence, man will be
taught by their own God.”
“Meanwhile…,”
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“Rasool means the recipient of God‟s
commandment and guidance through God‟s
divine revelation which is then recorded into
His Scriptures written in an organized manner
(Surah:52:At Tur:2-3) to be disseminated by the
Rasools for the usage of mankind.”
“There is an importance for us here, and we
must act upon this by preventing and making
things difficult for mankind so that there will be
a delay in disseminating such truth and this will
see God‟s vision through mankind as being
obstructed.”
“Hence…,”
“To make this plan a success, once again, the
role of the honourable Satans among our
associates, that mankind must be assigned to
function as silent foes to hinder the Rasools‟
accomplishment.”
“And we shall appoint an honourable Satan
amongst man who is close to the Rasools
(Surah:111:Al Lahab:1-3) to become a major
stumbling block to their activities.”
“Thirteenth…” Stressed Iblis.
Manipulate The Final of Mankind
Upon the Death of Nabiyyiin.
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“Bear in mind that the process to remember God
through His Holy Scriptures that are sent down
through His Rasools for mankind will continue
to take place until its progression has
completely ended (Surah:6: Al An‟aam:115)
until life‟s concept being: Mustafaa lakumuddin
(Surah:2: Al Baqarah:132) is made complete in
His Scriptures (Surah:5: Al Maidah:3).”
“It is at that moment when the Prophethood era
ends which sees the death of the final Prophet
(Muhammad s.a.w.) described by God as an
icon for generating blessings for the entire
universe.”
“This means.”
“Soon after the end of the Prophethood and
Rasoolhood eras, man on earth will lose faith
and their guardians amongst them (Surah:32:
Sajdah:23-24).
“They will no longer have the opportunity to
obtain the blessings of knowledge and direct
information from the Rasools except that they
will be able to continue their lives based on the
scriptures left behind by their Rasools.”
“Such position will position man in an empty
leadership that will open up great opportunities
for us to lure mankind toward achieving our
goals until the Judgement Day.”
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“So, for this purpose.”
“We shall create man‟s position in terms of
Godliness on earth similar to the bubbles that
are seen at the seashore and in the middle of the
ocean. These bubbles seem to belong to the
ocean but cannot even form a grasp of salt.”
“This means…,”
Said Iblis.
“The description of the bubbles in the ocean
may seem plenty but its Godly strength will
diminish and soon get drifted away with the
existence of the tidal waves.”
“Nevertheless, we must react to at least nine (9)
matters:…,”
Iblis added.
“The Nine Approach Methods
That Manipulate the People”
“One..,” Iblis said.
“Manipulate the people through projects and
activities.”
“Produce as many Satans among mankind as
possible without them realizing this (Surah:114:
An Naas:5-6). One group of Satans which
comprise of Djins and mankind
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(Surah:41:Fussilat:29) which can be classified
into five (5) other groups.”
“That is…,”
“The first group: Those who shirk towards
God (Surah:2:Al Baqarah:8). The second:
Those who love and get swayed away in worldy
matters (Surah:76: Al Insan:27). The third
group: Those who embrace the Rasool‟s
teachings but engage in evil doings
(Surah:38:Shaad:28). The fourth: Those who
are based on the Rasool‟s teachings (religion)
but neglect them (Surah:5: Al Maidah:61). The
fifth group: Those (supposedly) who hold
firmly onto the Rasool‟s teachings (religion) but
abandon the Holy Scriptures (kitaabullah)
(Surah:25:Al Furqan:30).”
“Two..,” Continued Iblis.
“Manipulate the people through projects and
activities.”
“This is when we must take necessary steps to
influence mankind to forget matters related to
Godliness until they declare themselves
worshipping God, but in actual sence, they do
not.”
“Three:..,”
“Manipulate the people through projects and
activities.”
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“Where we will form our cohorts amongst them
which will make them accuse one another.”
“Separate them based on their different
understandings and beliefs. Instead, strengthen
them with strong words which will acknowledge
them as being correct and are rightful to conquer
the society. Instead, the other groups will be
deemed as being unworthy and against the
truth.”
“Four…,”
Emphasized Iblis again.
“Manipulate the people through projects and
activities.”
“Produce the religious (Surah:9: At Taubah:31)
so that whatever uttered by them will be given
serious attention by the society, as they will
assume the claims as God‟s command. And, the
society will face punishment and loathing
should their words be ignored (Surah:18: Al
Kahfi:30).”
“Five..,” Said Iblis once again.
“Manipulate the people through projects and
activities.”
“Produce mankind that love designing things
supposedly based on the Rasool‟s practices
(Surah:7: Al A‟raaf:203) seemingly mentioned
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during its initial stages, but abandoned later
(Surah:20: Taahaa:88).”
“Encourage mankind to use things other than
the Scriptures – assumingly being of the same
value (Surah:3: Ali „Imran:79). And, encourage
man to create contradicting issues (Khilaf) in the
form of conclusion that needs to be evaluated –
being at par with the Scriptures.”
“Six…,” Added Iblis.
“Manipulate the people through projects and
activities.”
“Lure mankind towards being ignorant for
making use of God (Surah:2: Al Baqarah:186)
and their unwillingness to be used by God in
return (Surah:47:Muhammad:7). Make them
forget that God is actually a place they can place
their hopes on (Surah:94: Al Insyirah:8) and
convince them that God is never a place where
they can depend on (Surah:2:Al Baqarah:214).”
“Entice mankind from devoting towards God as
servants who always remember Him.
(Surah:41: Fussilat:29) and from making them
belong among those creations of God‟s who can
present furqan that can develop mankind and
earth (Surah:6: Al An‟aam:104) as they portray
their unwillingness to be used by God for
making His vision into a reality (Surah:57: Al
Hadid:25),”
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“Seven…,” Stressed Iblis.
“Manipulate the people through projects and
activities.”
“Exaggerate even the smallest thing so that its
major issues will not receive any consideration
by mankind. In fact, they will see those issues as
being minute and without any importance.”
“You must also manipulate the terminology of
fearing God and to get closer to Him, until our
manipulation will seem Godly.”
“Fearing something will then become similar to
fearing God; and loyalty and sincerity towards
things will become similar to being loyal and
sincere towards God (Surah:2: Al
Baqarah:165).”
“Therefore..,.”
“We must do whatever we can so that man will
be lured and feel that whatever we have lured
actually reflects their fear of God and being
close to Him.”
“Eight…,” Said Iblis again.
“Manipulate the people through projects and
activities.”
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“This will lead to having mankind being
aesthetic who practice a simple life and
renounces luxuries and wordly pleasures by
only concentrating on the hereafter and ignoring
the world. These are the people who try to
become Angels: worshipping as the Angels
(Surah:21: Al Anbiyaak:19-20) night and day,
engrossed in their own world without
concerning matters of the world and life‟s
(Surah:28: Al Qashash:77).”
“Make their eyes and hearts to insult the world
and at the same time glorify the Godly world
which will cause them to forget themselves and
their responsibility towards the new concept of
worshipping: Aamanuu wa‟amilusshaalihat as
introduced by God which must be accomplished
by mankind.”
“And finally.”
“To…,”
“Nine…”
Urged Iblis to his cohorts.
“Manipulate the people through projects and
activities.”
“Produce mankind who worship God and
embrace religion by wanting to see the success
of other people, then making use of them
whereas the person himself is willing to live in
backwardness.”
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“Besides…,”
“Form and instill in them the feeling of pride
using the success of another person‟s without
any embarrassment and of no use to present
furqan on their own. Instead, such people will
feel as if they have become advanced when
using the success of the others.”
“Owing to these…” said Iblis.
“With the implementation of the nine (9)
plannings as I mentioned earlier, I am confident
that our plans will reap outstanding success
when the new concept of worshipping is
introduced. This is because mankind is indeed
engrossed in their own negligence.”
Ending the Talk
“This is it…,”
“My brothers and sisters.” said Iblis.
“I have managed to enlighten a little on the
Initial Plan for the time being. This plan will
lead us to our success as Enticers to man‟s
ignorance. As promised, we will never be
negligent towards excuting our tasks so that our
mission and stand will be proven that man can
never be depended upon to glorify our God
whom we have been honouring all this while.”
“Long live God.”
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“Long live God.”
“Long live God.”
“May He not be destroyed by mankind.”
Screamed Iblis enthusiastically as he ended his
maiden speech. And, the ceremony adjourned.
God‟s Initial Reaction
In the meantime, the news of Iblis‟s maiden
speech with his cohorts did not get any reaction from
God of the worlds.
He only waited to clearly see. As He was
confident that Adam a.s. and Hawa and their
descendants will not be lured by Iblis and his cohort‟s
enticement. Therefore, God had briefed Adam a.s. on
who Iblis was and never to get close to Iblis or his
cohorts. (Surah:20: Taaha:117).
The Situation is Changed
In contrast, the situation changed. Iblis and his
cohorts begin their mission to entice mankind, making
Adam a.s. and Hawa as their first victims. Iblis first tried
befriending Adam a.s., and convinced him as if he was
innocent. He expressed his undying love for God, Adam
a.s. and his wife.
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Adam a.s. Is Tricked
Iblis showed his sympathy and love towards
Adam a.s. and his wife because the couple will soon be
sent to earth and forced to abandon their comforts in
paradise.”
“Adam a.s....,”
“Do the both of you prefer residing here in
paradise? Asked Iblis as he began his mission.
“Yes…, But why?
Answered Adam a.s. briefly.
“Nothing.“
“I was just curious.”
Replied Iblis casually, as he walked with Adam
a.s., inviting him to observe the beauty of
paradise.
“Actually, there‟s nothing.”
“I only feel sorry for the both of you.
Furthermore, I cannot comprehend as to why the
both of you must be sent down to earth, and
abandon all the comforts here, and to reside in a
place with hardships.”
“The world and earth are not places with
easiness, unlike here in heaven.”
“Here,.., Adam a.s..”
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“As you can see.”
“Whatever asked for will be granted.”
“It is tough in the world.”
“Leave other things alone…, you have to look
for your own food and drinks.”
“To me…,”
“If this troubles the both of you, it‟s alright.
Moreoever, it really does not make any sense.”
“But…, this is different.”
“It will be difficult until your future generations.
And, it is not for a day or two.”
“It‟s really long...”
“Moreoever, we are unsure as to when the
Judgement Day will be.”
“So.., Adam a.s..”
“Didn‟t the both of you ever think of this
issue?”
Explaine Iblis and this stunned Adam a.s. since
this issue never crossed his mind, ever.
“If that‟s the case…,”
“Then, how?
Adam a.s. asked, as he looked towards Iblis.
He said.
“Actually, I…,”
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“Have no other choice but to accept this
assignment.”
“So, I have to accept it.”
Adam a.s. sighed as he turned towards Hawa
who was standing beside him. She nodded in agreement.
“Aaaaaaah…,”
“Why must you accept?”
Iblis questioned in full spirit.
“There‟s always a way.” Said Iblis.
“Don‟t you know?”
Asked Iblis.
“God had prohibited you from going near that
tree because He knows that you will produce
offsprings when you eat that fruit.”
“Whereas, God wants you to multiply and live
on earth. So, I feel that if you were to have your
offsprings here in paradise, God will not send
the both of you to the worlds. And you may
remain in paradise forever.”
“Believe me…,”
“There‟s logic behind what I just said. Afterall,
you know that I have no importance in this
matter… It‟s just that I want to remind you that
I have long known and been with God.”
“So…”
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“I have advised you.”
“And I leave it to you.
(Surah:7:Al A‟raaf:21)”
Iblis‟s sweet words truly entered the heads of
Adam a.s. and Hawa‟s. Their hearts began to bond with
Iblis‟s suggestion (Surah:20:Taaha:120). Anyhow, the
view came fom the Angel closest to God before Adam
a.s. was created. So, without thinking twice, Adam a.s.
and Hawa approached the tree forbidden by God.
As soon as they arrived at the tree‟s location,
Adam a.s. asked Iblis.
“What is to be done.”
“Sir,”
And Iblis replied.
“Take the fruit…”
“And eat it.”
Adam a.s. and Hawa then plucked the fruit and
put it into their mouths. And soon, they started eating it.
(Surah:20:Taaha:121). Immediately, they began to feel
sensuality and exposed their private parts to engage in a
sexual intercourse. (Surah:7: Al A‟raaf:22),
This was an ultimate prohibition for the two in
paradise before being sent to earth. However, it was an
unrestrained act committed by both of them.
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Therefore, it was from that moment when Adam
a.s. and Hawa received God‟s wrath (Surah:36:
Yaasin:60-62) while Iblis stood aside and smiled
(Surah:34:As Sabak:20) as Iblis‟s first test succeeded to
prove that man is extremely brittle when being tested,
apart from being ignorant and unjust (Surah:34: As
Sabak:20).
Following this, Adam a.s. pleaded for God‟s
forgiveness (Surah:7: Al „Araaf:23). He was ignorant
towards God‟s reminder (Surah:20:Tahaa:117) and soon
received God‟s retribution to leave paradise and to be
immediately sent to earth (Surah:20: Taaha:123-124).
However, before Adam a.s. and Hawa were sent
down to earth, God seized the opportunity to teach and
enlightened them (Surah:2: Al Baqarah:37) with the
purpose of them (mankind) being created and why there
is a need for them to dwell on earth to form
inhabitation in this world (Surah:2: Al Baqarah:36).
The solemn ceremony was witnessed by the
souls of mankind and Angels that were loyal to God.
God said.
Policy Review
Of Mankind Sent to Earth.
“Here.”
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“I need to re-evaluate all of you, mainly to you,
Adam a.s. and Hawa on the eight (8) aspects
related to My significance and the reason why
the both of you are to start life on earth.”
“This policy review has been concealed from
the eyes and knowledge of Iblis and his
cohorts. This policy review of Ours will show
you on your importance on earth which is
deemed higher that any other creation. We have
never bestowed such position to any other
creation, except for mankind.” Explained God
as He began His review for the sake of
reminding mankind.
First: Creating
The Level of araf „Ibaadillah
And, He said.
“Iblis has turned a blind eye onto the importance
of: „Ibaadillah (Allah s.w.t.‟s servants) that
must be created for My sake being your God,
and for your important services towards Me
being God of the worlds.”
“Iblis has turned a blind eye onto seeing the
greatness of: „Abdillah (Allah s.w.t.‟s servants)
in Our eyes. This is a status and level of God‟s
Almightiness that has never been bestowed onto
any other creation of Ours in the Godly illusory
abode.”
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“This status created through the Responsibility
Acceptance offer (Surah:33: Al Ahzab:72) is
not a despicable offer, Instead, it is a specific
offer made by Me and accepted by mankind
after the entire creations including that so-called
wise one (Iblis) had turn down such offer to be
bestowed with the greatness of My Godliness,
which carries the title: ‟Ibaadillah (God‟s
servants).” God stressed as this stunned the
audience.
“But why...”
“Are all of you stunned?”
“Do you think that the Angels that prostrate and
sing glorious praises day and night are deemed
as Allah s.w.t.‟s Servants? “
“The answer is…,”
“No”
“They are not because the status of a servant is
insufficient by only singing glorious praises.
Instead, God‟s servants go beyond: Aamanuu
which must be accompanied with:
„Amilusshaalihat.”
“A newer concept of worshipping
(„Amilusshaalihat) will be combined with the
older method of (Aamanuu) introduced by Me
for mankind for being offered with such
responsibility. Man will then attain the status of
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being a devout servant of Mine (Surah:29:Al
Ankabuut:9).
“Therefore.”
“This fact has blinded Iblis when seeing the
purpose of Adam a.s. and mankind being
created; for the purpose of dignifying My Godly
virtues as King of the Kings of My creations.”
“That is the reason for Me to say…”
“It‟s better to choose a foolish creature that can
be taught rather than taking an intelligent
creature that cannot be re-educated.”
Second: The Earth as Venue
To Create Ibaadillah
“For your information.”
“One of the planets in the vast universe of Ours
has been prepared by us and this planet is
named as: Earth (Surah:32: Sajdah:7). This
planet has been specially created by Us for
inhabitation for Our creations who have the
ability to change themselves to deserve Our
highest title ever bestowed, known as:
„Ibaadillah.”
“Therefore…”
“The status of: „Ibaadillah is of the highest in
Our eyes and will never be bestowed by Us,
except for those creations of Ours who are
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willing to accept such offers (Surah:33: Al
Ahzab:72) and to acknowledge Us as God by
pledging themselves to attain the position of
being Our servants (Surah:7:Al A‟raaf:172) who
are willing to occupy the earth and perfoming
the new concept of worship: Aamanuu
wa‟amilusshaalihat shouldering their tasks and
responsibilities as Allah s.w.t.‟s Qaliphs on
earth. (Surah:6: Al An„aam:165).”
“This will mean...”
God continued explaining.
“The term: „Ibaadillah and: Al-Ardhi can never
be separated. While: „Ibaadillah can only be
formed on earth by mankind throughout their
lives before being called to return to Our arms.”
“Therefore, this means,”
“Paradise…,”
“On the other hand, Hell, will never be a place
for: „ibaadillah (89: Al Fajr:29). That is why
the Angels are comfortable living in paradise
since before but have not been acknowledged by
Us as: „ibaadillah, except for them attaining the
level of: Ruhul Qudus (Surah:2:Al
Baqarah:87); although they worship and sing
glorious praises for Us day and night (Surah:21:
Al Anbiyaak:19-20).”
“So,”
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“This is man‟s advantage that can be sought and
explored by them when such opportunities exist
upon their willingness of accepting such
responsibility of Ours.”
“In addition…,”
“The fact blinded Iblis in seeing the purpose of
Adam a.s. and mankind being created and sent
to earth. This fact also blinded Adam a.s. and
Hawa with the ignorance of Iblis‟s advise of
seeing Our vision.” God stressed which caused
Adam a.s. and Hawa to bow down in
embarrassment and sorrow.
“Owing to this...”
God said.
“Man should seize the opportunities given
besides feeling fortunate for being sent to earth
because the height of of status: „Ibaadillah can
only exist there for man to outline and explore.”
“Yet.”
God said.
“Iblis‟s predictions are indeed true (Surah:34:
As Sabak:20) that man, descendants of Adam
a.s.‟, will overlook on the opportunities that are
being bestowed. And, they will not take these
seriously, as they will be engrossed with other
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matters and feel that their status of: „Ibaadillah
is owned by them automatically.”
“However, man understands that each and every
person on earth will function as God‟s servant
because man himself is not God. So, they will
automatically be known as „servants‟ of God
without ever thinking that this status is actually
bestowed by God as a person who has
successfully deserved to be known as:
‘Ibaadillah.
“This is a mistake in man‟s understanding
which is extremely difficult to be rectified,
especially when Iblis and his cohorts entice man
on such view.”
“Owing to this…” God urged.
“Be cautious,”
“May the opportunity given not be in vain.”
Third: Developing
The Earth
“For your information, the earth has been
specifically been created by Us as a place for
discovering Our secret treasures
(Surah:32:Sajdah:17) that exist (Surah:6: Al
An‟aam:104).”
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“Such exploration of the earth‟s secrets expose
the sophistication of Our authority
(Surah:10:Yunus:101) in the form of „light
above light‟ of Our creations on earth
(Surah:32: Sajdah:17).”
“This secret exploration has double
connotations, where: when explorations are
being made, man will be able to see Me in a
secret manner and will thus remember Me
also in a secret manner (Surah:3: Ali
„Imran:191). At the same time, they will see the
benefits of living on earth (Surah:6: Al
An‟aam:104) as life which moves towards
advancement and prosperity.”
“Such an exploration task cannot be performed
unless this is done through transformation
(discovering of resources) which is able to
present its secrets (furqan) in the form of their
task being: „Amilusshaalihaat (Surah:57: Al
Hadid:25). This is a new form of worship
deemed as valuable in Our eyes which is able to
create believers who inherit the world.”
(Surah:21:Al-Anbiyaak:105).”
“Through this method, the world will become
developed and Our secrets that have never been
explored before this will be made known to
man. These will only become a reality once man
is created and sent to earth.”
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“And…,”
“Be reminded that Our secrets cannot be
presented through the basic form of worshipping
(Aamanuu) as practiced by the Angels.”
“This is similar to a piece of furniture, where the
secrets in a piece of log on earth cannot be
unlocked with merely chanting and singing
glorious praises!”
“The height of Godly oneness which utters
God‟s name day and night will not be able to
present life‟s fiscal development; although this
is beneficial for man‟s heart and soul. On the
other hand, the heart‟s purity and the height of
oneness without life‟s material advancement
will only cause disgrace to man‟s life.”
“Therefore…,”
“For the sake of such position, man is required
to be sent and inhabit earth so that thay can
serve Us, helping Us to present the unseen.
(Surah:57: Al Hadid:25).”
“This form of worship will not be seen by Iblis
and at the same time, will never be performed
by the Angels; but this is something really
required by Us, God of the worlds for the
dignity of Our Godliness.”
“So.”
“Man‟s ignorance and negligence on earth
towards seeing their role and responsibilities to
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develop themselves and the earth will position
them as being backward, in line with Iblis‟s
prediction of mankind.”
“Therefore, be cautious.”
Fourth: Presenting
The Initiator of Prosperity
He added.
“Make it known, that the new concept of the
worshipping: Aamanuu wa‟amilus shaalihat is
a concept which generates blessings and
prosperity for the world and hereafter (Surah:19:
Maryam:15) to those sincere in their lives.”
“This generates blessings and prosperity to
those who understand the purpose of their lives,
why they have been created and understand the
fact that they will return to Our arms someday.”
“Also make it known that blessings and
prosperity will exist within a person when he
implements the basic form of obligatory
worshipping: Aamanuu.”
“This will mean …,”
“They believe and are in unity with God by
implementing whatever being told and at the
same time, they stay away from what is being
prohibited and their hearts are pure: Qalbissalim
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based on Allah s.w.t.‟s Holy Scriptures that are
sent down through Our Rasools.”
“The same goes…”
“Blessings and prosperity will exist within a
person and his society when the concept of:
„Amilusshaalihaat is implemented and explored
by man on earth.”
“Challenges of such worshipping of two (2)
concepts all this while has never existed in the
world of the Angels and other creations, except
for mankind‟s world on earth.”
“In fact…,”
“The status of: As shaalihiin as appears in
maqam: „ibaadiyas shaalihiin (My devout
servant) can never be possessed by the Angels
in their worshipping.”
“The position of Oneness of God and devoting
towards Him besides implementing whatever
requested by Him and staying away from what
has been prohibited cannot be classified as:
‟Amilus shaalihat, but a task which deserves to
be classified as a basic form of worshipping,
being: Aamanuu.”
“This beauty in worshipping can never be
grasped by the Angels or the other creations of
Allah s.w.t.‟s, but for man who have been
created and sent to earth.”
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“So, this is it..,”
“Actually, Iblis‟s ignorance and his blindness on
its own has emerged to go against the sanity of
Our vision.”
“Ignorance of Iblis which feels that by
implementing virtues from worshipping
through singing glorious praises is sufficient
to be made in a way of life and any
presentation for newer approach that seems
contradictory with the existing method will be
considered as being diverted from the Angel‟s
behaviour and is deemed as going astray.”
“However…,”
“Such rigidity has led Iblis to bravely say: Isn‟t
it sufficient with the virtues of our life and
method of worshipping (glorifying God)
whereas the new method presented by You will
bring destruction and d contradiction with the
existing virtues.” (Surah:2: Al Baqarah:30).”
“This rigid dilemma of approach and behavior
cannot see expansion. Instead, it is more of a
stumbling block towards modernization.”
Fifth: Creating
A Heart and Sound Mind
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“For the purpose of creating blessings and
prosperity for the world and the hereafter that
will be generated by mankind, two (2) important
aspects, i.e. the heart and mind must be created
by Us within each and every man. This is
because without having them, the task of:
Aaamanuu wa‟amilus shaalihat (Surah:29: Al
Ankabuut:9) will be impossible to be
implemented by them.”
“This proves the importance of the heart and
mind in portraying the worshipping concept of:
Aamanuu and:‟Amilusshaalihaat.”
“Furthermore…,”
“Only man with a good behavior will be able to
have faith and be in unity with God; besides
being able to evaluate the truth and falsehood.”
“Therefore,”
“Only such man is able to acquire knowledge to
enable them seek and explore the secrets of
creations (Surah:29: Al Ankabuut:43) apart
from utilizing the benefits of furqan that are
discovered (Surah:6: Al An‟aam:104).”
“Owing to this,”
“Be reminded that only the heart is able to
create a sound mind, and it is only the mind
that can be created by a pure heart. However,
a pure heart must at least attain the desire of:
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Mutmaninah which will be invited by Us to be
bestowed with Our highest honour of:
„ibaadillah (Surah:89:Al Fajr:27-30).”
“Besides that, those with Mutmainnah attributes
and those who have successfully transformed
the earth will be bestowed the honour of:
„Ibaadiyasshaalihiin (My righteous servant -
(Surah:29: Al Ankabuut:9).”
“The ignorance and blindness of Iblis‟s lie in
this aspect.”
“This is due to the fact that himself and the
Angels have never had the opportunity to attain
this position. This is an honouor of Ours which
has never existed or presented, except for
mankind who dwell the earth.” Stressed the God
of the worlds.
Once again, He stressed.
“However,”
“There are many amongst the mankind on earth
who will be negligent to create a sound mind
from their hearts. Instead, they would prefer to
use their thoughts derived from their heads
which shine towards what they claim as the
truth.”
“But, in actual fact, man remains blind and does
not have the opportunity to see the truth at its
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highest level outside his ability to think. This
ability is indeed limited in terms of presenting
the truth, especially when facing new matters
that have never existed at the existing empirical
literature.”
“As its consequence, there are numerous
distortions of targets which has positioned man
to be in the world of Mirage of perceptions
which sees man to become righteous in
deviation with the market stand becoming a
foundation for tasks disputed towards its
righteous facts.”
“At the same time, you must also remember that
it is not wrong; in fact it is encouraged for man
to use his thinking power in his life, if whatever
being thought and discussed is based on
comparison.”
“This means that any problems that arise or
rectifying something using its solution from
making comparisons, such thoughts can be used
to create good deeds by increasing its values in
the form of comparison.”
“Nevertheless.”
“For anything new that is yet to be compared,
never use your thoughts to determine its truth or
to present its furqan. However, the mind must
be used in a proper way so that its truth and
furqan could be questioned by the people.”
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“This is because every truth presented nust be
argued, Hence its craziness must seen or
evaluated with the ability to think (Surah:68: Al
Qalam:1-4).”
“Therefore…,”
“Man‟s dilemma to present the truth and furqan
in the form of a light‟s ray from Us, God of the
worlds will soon be seen as guidance to some,
and something astray for the rest.” (Surah:2: Al
Baqarah:26).”
“In such dilemma of thoughts and behavior,
Iblis and Satans will seize the opportunity,
similar to light above light, as logic locked
within Iblis and Satan‟s dilemma, as they search
for burly excuses by clearing the minds of the
people using logic, and urge mankind so that
truth above the truth (Haqqu „aalahaqqin) will
be rejected as an element of modernization and
advancement.”
“Therefore.”
“It will not seem strange to Us.”
“Later.”
“When there is an overlap of truth and furqan on
earth due to preference being given by man to
logic and thoughts, hence the role of the mind to
portray truth and furqan in terms of logical
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views will be rejected and disposed by the old
way of thinking.”
“Therefore, all of you, please be reminded that
not everything claimed as the truth by the
thoughts are genuine from Us, God of the
worlds. However, there are loads of truth
created by Iblis and the Satans.”
“The fact is.”
“The evaluation of Adam a.s.‟ thoughts towards
the forbidden fruit functions as a lesson of
ignorance that was presented in the form of
advice and incitement that displayed close
similarities.”
“In the meantime, it must also be remembered
that every obligatory inspiration of God‟s comes
from Him (Surah:91:Asy Syams:8); and not
from the whispers of Iblis and Satans.
Therefore, inspirations can never be created by
one‟s thinking, but from a sound mind generated
from a pure heart (Surah:91:Asy Syams:9),
conquered by Us so that the heart will be
prevented from Iblis and Satans‟ enticement
(Surah:91:Asy Syams:10); and this will not be
considered as an inspiration – if it does not
come from Us, God of the worlds.
Sixth: Creating Knowledge
and Godly Strength
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“At the same time…,” God said.
“Realizing the fact that the heart‟s presence is to
create a sound mind and thus the mind will
assume the role of receiving inspirations.
Therefore, inspirations received will not be
interpreted elaborated and stored as
knowledge.”
“Owing to this.”
Knowledge created for and acquired by
mankind is in the form of wisdom (Surah:2:Al
Baqarah:269) to be interpreted, described and
presented with furqan for development further
strengthening man‟s ability in performing,
changing and developing their lives towards
betterment.”
“So, in order for man to be able to acquire
knowledge, We have bestowed such knowledge
to mankind through two (2) methods: The
Laduni Knowledge (Surah:18: Al Kahfi:65) and
the Ilmul Qalam (Surah:96: Al „Alaq:4). Both
methods of acquiring knowledge can be
expanded and inherited by the newer generation
as a form of invaluable knowledge inheritance.”
“Therefore…,” God said.
“This is an ignorance of Iblis in seeing the
ingredient of Our vision in terms of acquiring
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knowledge that has never existed in the Angels‟
realm.”
“It is a fact that the knowledge acquired by the
Angels‟ is never able to produce a piece of
furniture from a piece of log. The same goes
when separating an atom structure and
expounding its natural resources until its furqan
in the form of isolated compound is obtained
and functions for specific purpose.”
(A Short Note:
A glass broke
and bounced high)
- During the preparation of this piece of writing – Author
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Picture of the Broken Glass
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“Apart from that…,”
“It must be reminded and made known that man
will not be able to portray their strength and
abilities to develop their lives and the earth
without God‟s strength. In fact, man has no
choice but to make use of God‟s strength for the
sake of their lives and earth‟s development.”
“Thus,”
“In the name of Our and man‟s significance to
enable man witness Our authority and for them
to glorify Our purity so that they can benefit
from these (Surah:3: Ali „Imran:191), We have
decided to extend Our strength to mankind
(Surah:35: Al Fathir:10) as man‟s majazi trait
bestowed by God.”
“Such majazi trait (Surah:8:Al Anfaal:17) will
not exist on its own within man‟s soul, except
for man himself when he builds a close rapport
with Us as man explores (Surah:84:Al
Insyiqaaq:6) for the purpose of acquiring this
strength of Ours, as if We had performed the
task (In maqam: Innallaaha baa lighu amrihi -
Allah s.w.t. is all sufficient - Surah:65: At
Talaq:3) which appears in God‟s actions (In
maqam: Wamaaramaitaa izramaitaa
walaakinnallaaha rama (Surah:8: Al
Anfaal:17) among man who is righteous.”
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“Thus.”
“Man must see and own such strength
thoughout their lives in the world because it is
only the earth where such strength can be
formed and owned by them.”
“Hence.”
“For Our sake.”
“Such strength has never existed or created by
Us in the Angels‟ Module and hence has
become an evil element of Iblis‟s ignorance
when seeing these. Such ignorance has caused
Iblis to oppose our visión for mankind on
earth.”
Seventh:
Creating Scriptures
“Consequently.”
Stressed God.
“Upon looking deeply and weighing in
accordance to the truth, We ralize that Adam
a.s. and Hawa are only recently created. Their
adaptation towards their surrounding and Our
vision has not been properly taught by Us,
especially on the concept on knowledge‟s
ingredient of guidance. In fact, the forbidden
fruit and removing them from paradise incidents
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occurred before they had been properly guided.
Therefore, Adam a.s. and Hawa‟s departure
must be assured of their safety.”
“Thus…,”
Said God.
“We have decided to provide you and your
descendants with Our verses that can be used as
your life‟s guidance in the world. Therefore,
you and your descendants must not be fearful
when forming lives on earth.” (Surah:2: Al
Baqarah:38).”
“So,”
“For this purpose.”
“As time did not permit at that moment, the both
of you had to be sent to earth. In fact, We are
determined that there will be numerous changes
that will take place in the world, and therefore
Our verse will remain relevant with the
changing times.”
“Thus.”
“We decided that those verses will be sent by
Us in stages through Our Rasools, chosen
amongst the mankind by Us (Surah:2: Al
Baqarah:151) and the Scriptures that have been
bestowed must be read and complied by you and
your descendants throughout the time until the
Judgement Day.”
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“Therefore,”
“Make known that Our Scriptures contain a
group of verses of Ours that will guide mankind
towards Nine (9) matters.”
“First…,” Said God.
“Once again, We introduce Ourselves being
God of the worlds (Surah:43: Az Zukhruf:64-
65). Man will acknowledge God from the
spiritual realm itself through the Godly-
Servitude Covenant (Surah:7:Al A‟raaf:172)
upon man‟s willingness of accepting God‟s
trust.” (Surah:33: Al Ahzab:72).”
“Such position is deemed as crucial to Us and
for mankind to be reminded once again on their
purpose of existing on earth, and so that Our
vision is not being taken lightly (Surah:2: Al
Baqarah:30), as Iblis and Satans are around
mankind at all times and that man is sure to get
drifted in the worldly pleasures (Surah:57: Al
Hadid:20).”
“Second…,” Said God.
“We have created Our verses which function as:
Ummul Kitab (Surah:43:Az Zukhruf:4) to be
turned into food for life for the wise (Surah:72:
Al Jin:2), knowledgeable and smart (Surah:29:
Al Ankabuut:43).”
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“Thse verses that can be further elaborated and
explained as valuable knowledge
(Surah:14:Ibrahim:24-25), as every verse
contains furqan (Surah:27: An Naml:75)
capable of developing mankind (Surah:45: Al
Jaastsiyah:20) and guiding man‟s lifestyle
(Surah:3: Ali „Imran:138) so that their lives will
be of the: Mustafaa Lakumuddiin level
(Surah:2: Al Baqarah:132) besides portraying a
prosperous lifestyle (Surah:19:Maryam:15) and
attaining prosperity (Islam) in the world and the
hereafter (Surah:2: Al Baqarah:201).”
“Third…,”
“We will guide mankind through Our verses
which are based on its knowledgeable concept
and knowledge that can be dug from
(Surah:41:Fussilat:3) and from the outside
(Surah:6: Al An‟aam:104) covers all areas of
knowledge that exist in the world through the
In and Out-boxes of minds and its respective
expertise .”
“Such approach is deemed crucial to enable the
knowledgeable mankind to: See (Surah:50:Al
Qaaf:22) and to be able to: See (Tubshiruu –
Surah:6: Al An„aam:104) their abilities to
explain and not to surrender blindly (In maqam:
Ummiyyunalaa ya‟lamuunal kitaab -
Surah:2:Al Baqarah:78) with sheer ignorance of
prejudice without self confidence.”
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“Such approach will cause man to be aware and
to dig into Al Aayah (source of principles and
philosophies). In addition, it will make man be
able to see: Al Bayan (source of concepts and
ideas), Al Burhan (source of guidance and
wisdom) and: Al Furqan (source of
modernization and innovation).”
“Fourth…”
“We have created Our verses that contain
theories and formulae (Surah:72:Al Jin:16) in
the form of knowledgeable conclusive
ingredients that lead to wisdom. Thus, this is a
form of benefit and advantage that can be used
by man together with their knowledge.”
“This is a position of knowledge and being
knowledgeable where this is able to create
strength of knowledge in the form of: Simple –
Natural – Accurate that such knowledge has
the ability to make difficult things easier and to
make easy things even easier and beneficial for
mankind to witness God‟s sophistication in
undertaking the worldly creation of His.”
“This will mean,”
“Acquiring knowledge without its wisdom will
cause man to live in vain (Surah:2: Al
Baqarah:269), as this will cause the
knowledgeable to portray themselves as not
being knowledgeable - Al „aalimun bilaa „ilmii).
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Thus, they will become ignorant although they
may claim themselves as being pious. Hence,
they will function similar to the donkeys
(Surah:62: Al Jumaah:5) with loud and
despicable voices (Surah:31: Luqman:19).”
“And, they.”
“Will speak on things that are not practiced or
known by themselves. (Surah:17: Al
Israak:36).”
“This.”
God said.
“Is the importance of...”
“Wisdom of any given knowledge, as this will
lead to wisdom and the Godly strength when
glorifying God‟s traits as majazi (on loan)
towards mankind whom He has taught with:
The methods of Achievement (In maqam: Wa
an lawis taqaamu „alattariiq…ilakh –
Surah:72: Al Jin:16) with the awareness that the
process of every creation of God is definitely
subjected to theories and formulae (Surah:54:Al
Qamar:49); should easier and natural methods
be sought after and obtained by mankind.”
“Fifth…” Said God.
“We will explain Our verses on the
characteristics of those mankind who choose to
head towards Our direction (Surah:23: Al
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Mukminuun:1-11) and We will show and
acknowledge several successful people amongst
mankind (Surah:29: Al Ankabuut:27) who have
have been bestowed with Our blessings and We
shall show you their attributes as having
attained the level of Our devout servants
(Surah:16:An Nahl:120-123).”
“Here‟s another…,” Said God.
“Our approach for mankind is such so that they
can copy strike such traits of Our icons
(Waaliyatul bai’ii) that have outstanding
behaviours and We acknowledge them,”
“In the meantime,” God stressed.
“We expose the attributes and behavior of those
mankind who will get distracted and sway away
from Us, as We expose them for being
unbelievers, transgressors and disloyal towards
Us. Hence, We have no second thoughts but to
chastise them although not The Judgement
Day.”
“As an example, caution in the form of reminder
must be seen and valued by man on earth owing
to the fact that We, as God are unable to see
through their eyes. Although We are have never
left their sight, We are still able to see their
actions.” (Surah:2:Al Baqarah:19).”
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“Sixth….”
“We have included the current stories (while
this speech is being made) and stories that are to
take place after this on earth and the universe to
be made as exemplary lessons for mankind.
These stories have the ability to present high
knowledgeable furqan, if its contents are
seriously studied and given due thoughts by
mankind (Surah:12: Yusof:111). All in all, such
stories are to be made exemplary and
restrictions.”
“Such lessons can be elaborated by the
researchers amongst you on earth about their
advancement in terms of Godliness
(Surah:37:As ShaaFaat:84) and their
development on earth (Surah:57: Al Hadid:25).
And, such stories contain secrets that ought to
be dug to obtain its wisdom (Surah:24:An
Nur:34) as these stories are and were given
considerable attention by Our Kingdom.”
“Therefore…,”
“The same goes otherwise.”
“Such lessons on restrictions ought to be given
attention by all mankind so that they will be
cautious (Surah:111:Al Lahab:1-5). These
wrongdoings could destroy man‟s dignity and
humility amongst the society that they reside in
on earth. These are in two (2) forms and
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importance of examples that must be seen and
studied by man‟s future generations” (Surah:12:
Yusuf:111).”
“Seventh…,” Said God.
“We have created verses as: Bashaair (natural
resource - Surah:6:Al An‟aam:104), as they
function as an outburst for the earth‟s
advancement and as a tool which promotes
supplications.”
“Such new approach will encourage mankind in
seeing God‟s Almightiness, as Our Scriptures
contain hidden creations of Ours in the heavens
and the earth (Surah:27: An Naml:75) seen as
ornaments (Surah:18:Al Kahfi:7) to test
mankind in the context of their intelligence
towards life‟s resources that exist before them.”
“Leave the physically existing aside. In fact,
even the unseen exist in Our Scriptures.”
(Surah:27: An Naml:75).”
“Thus…,” God said.
“Such approach of Ours differentiates Our
Scriptures from books of knowledge that will be
written by mankind in the future (Surah:17: Al
Israak:88). The beneficial secrets of Our
Scriptures will be impossible for man or any
other creation of Ours to imitate (Surah:2: Al
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Baqarah:23-24). This is due to the fact of the
limitations of Godly and Servitude Covenant
knowledge, besides the nature of Our Scriptures
that contain valuable secrets is actually for man
to dig further into its furqan on earth (Surah:42:
Muhammad:24).”
“Such position,”
“Is where Our verses are made similar to the
treasures of the thick forest
(Surah:14:Ibrahim:24-25) and vast ocean
(Surah:31:Luqman:27) that cannot be
completely explored by mankind, even until the
Judgement Day.”
“Such secrets of the knowledge‟s approach
ought to be explored and enhanced by mankind
with the courage of its vastness and depth
(Surah:18:Al Kahfi:109), without hurting any
man‟s heart amongst you that such knowledge
will deplete or restricted.”
“This describes the nature of knowledge, similar
to a torch that lights the night‟s darkness. Infact,
such torch is able to brighten the entire land, if
its fire is taken and renewed.”
“Eighth…,” Added God again.
“We have presented Our verses into Our
Scriptures, clearly expressing the antics of Iblis
and Satans enticing and grabbing the dignity
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and humility of mankind. (Surah:36:
Yaasin:60).”
“We have explained to him on the tactics
(Surah:113: Al Falaq:1-5) and strategies of Iblis
and Satans (Surah:114:An Naas:1-6) to
accomplish their vision and enticement process
as agreed by Us with them.”
“However, their enticement will not tarnish the
implementation of Our vision towards mankind
and the earth; if man practices caution all the
time (Surah:43: Az Zukhruf:62).”
“This is because Iblis and the Satans will not be
able to destroy man‟s body and soul (Surah:3:
Ali „Imran:175) as long as man hold firmly onto
Our verses (Surah:43: Az Zukhruf:36) enshrined
in Our Scriptures (Surah:2: Al Baqarah:38).”
“However, man must be reminded that they
could be destroyed and in return cause
catastrophes onto the others and the earth when
the honorary Satans (Surah:41:Fussilat:29)
amongst mankind pretentiously present the truth
based on their own desires (Surah:23: Al
Mukminuun:71) at the Ammarah turbulence
junction (Surah:12:Yusuf:53) by exposing their
true colours of evil and unjustness through their
very own hands (Surah:30: Ar Rum:41).”
“This is the reason as to why…,”
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“We provide advise and command mankind to
become true believers so that they will not keep
silent and instead, they must act upon such
happenings accordingly (Surah:2:Al
Baqarah:194). In fact, they must strive hard
until they are able to return to the root of
realization, having the truth wipe out falsehood
(Surah:17: Al Israak:81). Thus, falsehood will
vanish with the existence of truth.”
“Ninth…, “
“As We have stated in Our verses about the
selection (Surah:33: Al Ahzab:7) of specific
people as Our Rasools (Surah:42: As
Syuraa:13), where they will be assigned to
receive our divine revelations (Surah:42: As
Syuraa:51) from Us and record them in an
organized manner (Surah:52:At Thur:2-3) to
enable the verses be disseminated by the
Rasools (Surah:26:Asy-Syu‟ara‟:178-179) and
thus received by mankind in a language easily
understood by them (Surah:14: Ibrahim:4).”
“Besides that.”
“At the same time, the Rasools will function as
guardians of their people (Surah:4: An
Nissak:80) and serve to present virtues of life‟s
natural tendencies that will be determined by Us
for any given race (Surah:5: Al Maidah:48) in
accordance to the suitability of time and era
(Surah:2: Al Baqarah:106).”
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“Such action will continuously be carried out by
Us (Surah:22: Al Hajji:67) until it becomes truly
perfect (Surah:5: Al Maidah:3); when the final
Prophet and Rasool of Ours is created and sent
to earth as Our messenger for the entire universe
(Surah:34: As Sabak:28).”
“Therefore...”
“This will then mark the completeness of Our
commandments ending it with a declaration,
where Our verses will reach its conclusion and
there will be no more additions or reductions
made (Surah:6: Al An‟aam:115).”
“Owing to this, man must accept the fact that
whether the verses are sufficient or otherwise,
We will consider them as being sufficient
(Surah:43: Az Zukhruf:78). In fact, the verses
are more than sufficient for man to put them
into practice, in Our opinion (Surah:21:Al
Anbiyaak:106).”
“Therefore..”
“This reminder…, must be made.”
“However, there could be opinions that claim
that Our verses which appear in Our Scriptures
may be insufficient to complete its contents.
And, they would feel that there ought to be
additionals besides having Our Scriptures and
that these need to be acknowledged by Us
(Surah:3: Ali „Imran:78),”
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“Such situation has taken place, especially
during the birth of clergies and those
knowledgeable on Godly virtues who claim to
be cleverer and more authoritative than God
(Surah:3: Ali „Imran:79), as views of the others
must be taken into account to explain Our
verses; although such action denies Our
requirements (Surah:41: Fussilat:3).”
“Such people will claim and say that Our verses
are simply being used to avoid offending Us as
they will be chided by those around them: This
is not the way of life endorsed by God (Surah:3:
Ali „Imran:81).”
“Further to this…,”
“The subtle deceit of the honorary Satans in the
world of man‟s sophistication creates such
ignorance in the name of truth as the
surrounding society will be fearful to chide such
doings and tend to lend a blind eye towards
differentiating them.”
“Therefore.”
“For the sake of Allah s.w.t.,”
“The truth certainly lies in His Scriptures that
are Scriptures of Ours, God of the world.” God
stressed, as he explained on the dignity of His
Scriptures as a reminder for mankind.
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Eighth:
Rejecting Arguments and Practising Caution
on Iblis‟s Actions.
“In the meantime, We must also seize the
opportunity for Us to explain to you that there is
truth within an ignorance according to Iblis‟s
predictions (Surah:34:As Sabak:20) until he is
willing to stand up to oppose Our vision to
create Allah s.w.t.‟s Qaliphs on earth, assigned
to implement the newer module of concept for
worshipping Us.”
“Therefore, for such purpose, Iblis has raised
fundamental issues in three (3) areas.”
“One…”
“Why must the way of life practiced by them
need to be changed, and isn‟t it sufficient with
the existing way of life (Surah:2:Al
Baqarah:30)?”
“So…,”
“We answered,”
“It‟s insufficient.”
“The existing way of life will not be able to
produce physical advancement by the creations
of Ours who only know how to make use of the
minds and behavior (Surah:38:Shaad:46-47) and
this is able to raise their status to: „Ibaadillah
(Allah s.w.t.‟s servants). This is a status which
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has never existed in the Angels‟ realm, but in
the world of the mankind.”
“In fact…,” God continued.
“Roads, residential building and other types of
physical development will not possibly exist if
the worshipping methods of the Angels are not
changed in line with the needs of the world‟s
advancement.”
“Two…,”
“Iblis had casted doubts on man‟s ignorance and
unjustness.”
“So…,”
“We answered.”
“It‟s better to take the foolish than to take the
smart as the latter will reject the responsibility
given. Instead, the foolish who know themselves
being so can be guided and taught. On the other
hand, the smart will try to boast of his
intelligence by overlooking his own weaknesses
and ignorance. And thus, he will ignore any
advices that are given.”
“Three…”
“Iblis asked if it was indeed insufficient with the
glorifying presented to Us all this while.”
“And so…,”
“We replied.”
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“It is insufficient.”
“It is impossible for the action of glorifying Us
through the utterance of verses to enhance Our
Godliness be seen and witnessed physically.”
“Therefore…,”
“You Angels have never witnessed with your
own eyes the nature of Us that can be seen in
maqam: Wa‟bud rabbaka hatta ya‟tiyakal
yaqiin as a total believer (Surah:15: Al
Hijr:19).”
“Thus.”
“Should such practice be continued without Us
introducing the newer concept of worship, then
who will be able to prove with total believe that
We truly own the Godly strength that is being
much talked about?”
“On the other hand.” God stressed.
“When man is created and sent to earth as Allah
s.w.t.‟s Qaliphs whom have been entrusted to
implement the new concept of worship:
Aamanuu wa‟amilusshaalihhat, it was not Us
alone listening to the glorifying supplications.
from the mouths of mankind like what you
current do.”
“In fact, man themselves will be able to witness
Our strength visibly when the secrets of furqan
that exist within each creation of Ours emerges
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right before them (Surah:51:Az Zaariyaat:19-
20).”
“At that very moment, We will introduce
Ourselves, witnessed by mankind in the form of
their tasks‟ impact performed on Our name. At
the same time, man will benefit from its furqan
to help them face life‟s challenges on earth
(Surah:32: Sajdah:17).”
“Also created will be man who is grateful and
able to see God‟s authority (Surah:29: Al
Ankabuut:63) in a very meaningful way
(Surah:27:An Naml:19).”
“With this, We have made Our stand firm by
uttering: Wallaahu ya‟lamu wantum
laata‟lamuuna (Surah:2: Al Baqarah:30).
The Closing Speech
“This speech will not be deemed as complete if
We do not raise matters related to man‟s
ignorance and unjustness once again.”
“Because.”
“This issue on the azalli man‟s ignorance and
unjustness has been raised by Iblis and is, in fact
true (Surah:33: Al Ahzab:72) and this must be
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accepted as a basis to man‟s reminder to
themselves of such nature.”
“The origins of man‟s ignorance and unjustness
which is similar to the fire within the rocks will
exist in the form of sparks and will lead to
flames when being scratched with tests; even
though the fire has been kept and has cooled
down for a long period of time.”
“Therefore.”
God said.
“This is one of man‟s hidden negativity that
must be considered by man himself in the form
of caution throughout his life. This is because
ignorance and unjustness alone can not only
cause evil onto the others (Surah:43: Az
Zukhruf:54), but can also cause such to
themselves, especially when man has the
willingness to be unjust towards his own self
(Surah:2: Al Baqarah:9).”
“Therefore.”
“Man has no other choice but to be smart and
nurture his soul to become a good person based
on the deeds described by Us in Our Scriptures
and Our Rasools.”
“In the meantime…,”
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“As your preparation to face the evil plans of
Iblis and Satans, there are four (4) actions that
must be given attention to:”
“One..,”
“Carefully read the tactics and strategies of Iblis
and Satans‟ enticement that is to be carried out
by them, by understanding and accepting the
fact that they are indeed your permanent
adversaries (Surah:36:Yaasin:60); and
understand that their mission is to lead you
towards evil, transgression and disloyalty
towards Us, God of the worlds (Surah:24:An
Nur:21).
“Two…,”
“Equip youselves with the awareness that any
type of strength without being tested of its
endurance will cause its value to be doubtful.”
“Therefore, this is a test that must be carried out
and accepted as a natural tendency and act upon
it with a strength that cannot be doubted upon
(Surah:29:Al Ankabuut2-3 ).”
“Three…,”
“Act upon and nurture yourselves so that you
know who Iblis and Satans are. Those who are
aware of them will know Us instead, as your
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God. Only man who is sincere will be able to
know God and will never allow Iblis and Satans
to deceit or defeat him.”
“Four…,”
“Act upon and nurture yourselves so that you
will get closer to Our Rasools and at the same
time understand that they are agents who bring
along life‟s tendencies as: Mustafaa
lakumuddin (Surah:2: Al Baqarah:132-133). It
is a way of life which emphasizes on life‟s
prosperity (Surah:19: Maryam:15) be it in this
world and the hereafter (Surah:2:Al
Baqarah:201).”
“Therefore, they will be sent and commanded
by Us to make use of what appears in Our
verses and revealed to them (Surah:33:Al
Ahzab:2).”
“Our Rasools will never make use of anything
that is self created by themselves (Surah:33: Al
Ahzab:2) or anything else other that what has
been revealed to them (Surah:53:An Najm:3-4)
as they reveal the way of life sought by Us
(Surah:2:Al Baqarah:131) in line with the path
which leads towards the success of Our vision.”
“Hence”
“This must be stressed so that the current
situation will not change the approach‟s
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perception and the way of life with some other
source than the divine revelations‟ (Surah:47:
Muhammad:2) until this will cause the existing
way of life not being in its genuine state.”
“Finally.”
“I wish you.”
“May you have a safe journey to earth with the
confidence that We are indeed your God and
will always be with you all the time, no matter
where you are (Surah:57: Al Hadid:4).”
“A reminder that is never to be forgotten.”
“Thank You”
Reminder:
Owing to this, I seek refuge in You from the
prompting of Iblis and the Satans (Surah:23: Al
Mukminuun:97-98) so that I may do good deeds in the
world that I have left (Surah:23: Al Mukminuun:99-
100). Amin. Ya Rabbal „aalamiina.
The end.
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An Old-time Secret
For the Womenfolk
Second:
A Prayer of A Blessed Affection of
A Mother‟s Hands
Preparing Her Family‟s Meal.
Haazaa baraktil maa‟-+- Wabiaidil maa‟-+-
Bismillaahi rabbil maa‟ -+- bihubbal zami
-+- „Alaa zam zami -+- syarafaindi baiti
-+- wabaitilaahi qalbi -+- wallaahu hubba -3x -
+- „alaa siraatimmustaqiim -+- Walhamdulilaahi
rabbil‟aalamin.
Inilah air yang berkat -+- Ditanganku ait yang
berkat-+- Dengan nama Tuhan (pemilik) air -+-
Dengan takungan kasih-+- Di atas takung - takung
kasih-+- bersangatan di sisi rumahku -+- dan di sisi
rumah Tuhan di hati ku-+-Maka demi Allah kasih ku
-3x -+- di atas jalan yang benar -+- dan segala puji
bagi Tuhan sekalian alam.
Its benefits come from
a womanfolk‟s mouth
An elder once said: The consequence of blessings
when a prayer is made – the marriage will be blessed and be
harmonious. Sustenance will be bestowed never-endingly
with its family members feeling the tranquility. This is the
promise of the inheritance of a young lady when she builds a
home. Wallahu a‟lam.
…Refer to page:304
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The President of World Philosophical Forum, Classical Philosopher
Prof. Dr. Igor Kondrashin discussing something with Dato‟ Philosopher Prof. Dr. Halo-N, Head of WPF Malaysia as soon as he
arrived from Kuala Lumpur in Athens on the 30th of September
2014..
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N and
Mohammad Nizar Mat Nor (Malaysia) along with part of the Fifth Annual Conference of World Philosophical Forum representatives in
Athens. In the photo: Prof. Renata Mikhailova (Rusia), Prof. Jack
Harte (Ireland), Prof. Surgey (Rusia), Maria Retali (Greece), and WPF Asia Envoy Junyan He (China) in Athens on the 30th of
September 2014.
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Cla
ssic
al P
hil
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201
3.
Halawa
Al Fathun Nawa Dr. Halo-N
165
The Third Chip
Towards Having
A Religion And Knowing
The Purpose of Having One. (What Needs to Be Dug)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 2 - 2015
Halawa
Al Fathun Nawa Dr. Halo-N
166
Towards Having
a Religion and Knowing
the Purpose of Having One.
As it has been widely known, religion is not a
game. Man embraces religion as they have a purpose
which directs them towards the path of norms which
portray life in this world and the hereafter, while closely
relating them with God. Therefore, it is extremely
important for the purpose of embracing religion to be
exposed and thoroughly understood by each and every
man so that the following three (3) attributes would not
be cultivated amongst those being of a religion but
without knowing of its purpose:
First: Remember that a person who does not
know the purpose of embracing religion is similar to a
person who is being a mere follower. (Surah:21: Al
Anbiyaak:53) without having the intention to study the
religion thoroughly (Surah:47: Muhammad:24) even
until the person ages and the tougue gets tight similar to
a person without having a religion. In fact, this is what
has happened amongst most of the people. They
presume themselves having inherited the religion,
wihout having to question anyone on this matter.
As a result, they are many people who lend a blind eye
whilst embracing the religion, as they claim that the
religion is merely for time of death, and that matters
pertaining to the religion need not be emphasised during
their younger years. However, only when the person
gets old and weak, they scramble in search of the
Halawa
Al Fathun Nawa Dr. Halo-N
167
religion. Owing to this, this is an attribute which must
be changed so that people would not only embrace
religion merely for the sake of in death.
Second: Remember, that a person who does not
know the purpose of embacing religion would feel that
God neither exists nor does not exist. And, the person
would believe in God merely in speech. (Surah:2: Al
Baqarah:8), whereas the heart has never understood God
and matters pertaining to Godliness Surah:26:Asy
Syu‟araak:47). And at the same time, the person would
not allocate time to understand God and Godliness.
Should this go on, the person would be willing
to have a God, but without acknowledging the existence
of God. The person would feel the existence of God
only when God‟s name is uttered. And when the
thoughts are changed, the person will start forgetting
Him and the benefits of having God (Surah:2:Al
Baqarah:152). And the also remembers that God is
always near him at all times no matter where he can be.
(Surah:57:Al Hadid:4). This is the description of those
people who only inherit religion (Surah:5: Al
Maidah:104).
Third: Remember that a person who is ignorant
on the purpose of religion, the person wouls also be
ignorant in utilising and reaping benefits from God, as
appears in: Iyyaaka na‟budu waiyyaaka nastaiin.
(Surah:1: Al Fatihah:5). Ignorant in seizing the
opportunity in getting know the advantages of God.
Ignorant in seizing opportunities from God‟s assistance
Halawa
Al Fathun Nawa Dr. Halo-N
168
although He is always near man. (Surah:2:Al
Baqarah:186). Ignorant in cultivating the attribute of a
devout and righteous person which could in return
prosper one‟s self (Surah:49:Al Hujuraat:13) besides to
know how to seize the opportunity from practising
righteousness towards God in reaping sustenance in
abundance and life‟s prosperity. (Surah:65:At
Thalaaq:2-3). Ignorant in seeing the ornaments and
furqan of the nature‟s resources in this world
(Surah:6:Al An‟aam:104) and ignorant in preparing for
the hereafter as prepared by God. (Surah:28: Al
Qashash:83). Such situation is commonly known as
being lackadaisical; embracing religion just for the sake
of embracing it. Thus, the purpose of embracing a
religion must be made known and thoroughly studied so
that the person who embraces it would have a definite
purpose.
Hence, the purpose of man embracing
religion can be summarized into six (6) purposes:
First: Man embracing religion.
For the purpose of obtaining and possessing the
true God. (Surah:47:Muhammad:19). God who is to be
worshipped (Surah:114:An Naas:3) and God who has
the ability to offer assistance to mankind
(Surah:47:Muhammad:5), as reflected in the concept of:
Iyyaaka na‟buduu wa iyyaaka nasta‟iin. (Surah:1: Al
Fatihah:5). Such need is required by man. Hence, there
are many tasks and undertakings that cannot be
completed by man without the assistance from a
supreme authority.
Halawa
Al Fathun Nawa Dr. Halo-N
169
Therefore, in order to seek for God, man has no
other choice but to get closer with religion. Hence, it is
only the religion‟s platform which discusses matters
pertaining to God and Godliness. Hence, Islam is the
chosen religion as it is a religion in the eyes of God.
(Surah:3: Ali „Imran:19). It is a way of life which
successfully introduces the true God, (Surah:10:
Yunus:32) who is Allah, God of the entire world who
has the ability to provide assistance, guidance and
favours to mankind based on the principle of: You alone
we worship and You alone we call on for
help.(Surah:1:Al Fatihah:4-7).
Second: Man embracing religion.
For the purpose of portraying the concept:
Liya‟buduun (devotion towads God), which displays
the basic form of worshipping and transformational
worshipping in successfully executing one‟s task as
Allah‟s qaliphs on earth. In other words, being
successful in this world and the hereafter. (Surah:6: Al
An „aam:165). In other words, the person is aware of
God‟s creation as specifically being created by God in
order to differentiate between the creation of man and
the angels. Hence, the world would not become
progressed and civilized if such humungous task be
assigned amongst the angels who had only been created
and assigned to portray only the basic form of
worshipping such as chanting and tahmid towards God.
(Surah:21: Al Anbiyaak:19-20).
Third: Man embracing religion.
For the purpose of being with God to prove to
Halawa
Al Fathun Nawa Dr. Halo-N
170
the illusory world for being of the best stature.
(Surah:95:At Tin:4). The fact that the accusations of the
Devil and its associates during the era of Adam‟s
creation is a mere prediction that was incorrect.
(Surah:2:Al Baqarah:30). Instead, man ought to strive to
make firm their dignified creation, so that they would
not be ridiculed or mocked by God‟s enemies.
(Surah:36:Yaasin:60-62).
It is a task that is not to be taken lightly, hence it
is the Devil‟s seductions that could foil this purpose at
anytime, anywhere (Surah:38: Shaad:79-83) as enemies
may not be visible but could seep into one‟s soul and
conquer the person‟s reputation by turning from
Ahsanitaqwiim (Being of the best stature) into
Asfalasaafiliin (The lowest of the low). (Surah:95:At
Tin:4-5).
Fourth: Man embracing religion.
For the purpose of making a person to be of
prestige and noble in eyes of God (Surah:49:Al
Hujuraat:13). And, as a person who has successfully
attained the level of righteousness by becoming a true
believer who has been bestowed with makhraja
(sustenance path) and never ending favours.
(Surah:65:At Thalaaq:2-3). In other words, being
wealthy in this world and the hereafter, which match
well with the person for worshipping God. (Surah:4: An
Nissak:45).
Fifth: Man embracing religion.
For the purpose of obtaining a way of life based
Halawa
Al Fathun Nawa Dr. Halo-N
171
on piety. It is a way of life which could prosper one‟s
self, his family, society and country. Surah:7:Al
A‟raaf:96). It is a way of life which is truly based on
God‟s piety based on the revelations that had been sent
down by God onto His Rasools, (Surah:2: Al Baqarah:3-
5) mainly the Al Quran (Surah:43: Az Zukhruf:4). It is a
divine relevation which has succesfully interpreted its
verses on its very own (Surah:41: Fussilat:3) apart from
positioning its guidance with relevance (bilqisti) with
the changing times. Therefore, the Al Quran must be
fully referred to at all times.
Sixth: Man embracing religion.
For the purpose of meeting God on the
resurrection day. This is indeed a major purpose which
must be portrayed in accordance with one‟s pure heart.
Hence, the wasilah path needs to be sought. (Surah:5: Al
Maidah:35), as a person would never be able to meet
God if the heart is impure. Therefore, man has no other
choice but to successfully purify their hearts as in
Qalbissalim (Surah:26:Asy Syu‟araak:88-89) to display
the attributes of Mutmainnah. It is a maqam which is
acknowledged by God for those devout servants of His
whom He accepts. (Surah:89:Al Fajr:27-30). And,
always remember that the best of all favours is to be
able to meet God. (Surah:18: Al Kahfi:110), as this is
the genuine purpose of embracing religion, and there
being no other purpose besides this.
Looking back at these purposes, issues are
raised on what is currently happening in today‟s
changing world. And, the purpose of embracing the
Halawa
Al Fathun Nawa Dr. Halo-N
172
religion is soon fading although the religion‟s divine
laws and encouragements that have been created and
interpreted are soon heading towards another direction –
away from the main purpose of embracing religion and
this is similar to treating this as lightly and soon fading.
Thus, it is not considered as being over zealous should it
be said that preference has been given to things, and that
things are considered as purpose; whereas people are
willing to be treated as slaves as they tend to place
importance on their earnings rather than on their
submission towards God, which is soon being eroded in
their thoughts. (Surah:6:Al An„aam:162-163).
Owing to the occurence of such continuing
phenomena, it is thus the responsibility of the
intellectuals of today to re-evaluate this so that the main
core of such purpose of embracing religión could be
clearly explained to the society. In fact, this is not to be
spread as something materialistic for the hereafter which
is rampant today. Therefore, the Al Quran must be
interpreted in a more extensive manner so that the
understanding towards the purpose of embracing the
religión could be given a more prominent position
before being instilled with other complementing matters.
Wallahu a‟lam.
Aditional Questions.
Question: Can a person who is oblivious
towards his life‟s purpose and objective be considered as
a person who has truly embraced and practised his
religion? Whereas, he is seen by the others as having
Halawa
Al Fathun Nawa Dr. Halo-N
173
embraced his religion and practises every teachings of
it?
Answer: It is a fact that such person is unawere
of his purpose of having embraced religion. Thus, such
person can never be considered as being pious. Such
scenario is similar to a sugar cane which denies the
purpose of its cane which possesses sweetness.
Hence, the cane is oblivious towards the
meaning of sweetness which it naturally possesses,
although the cane has long existed. Such yardstick is
normally used when measuring a person‟s position
while having embraced a religion. This is especially so
when a person‟s life is thoroughly studied in terms of his
religious exactness in four (4) factors related to his own
knowledge‟s maturity:
One: How can a person be considered as having
embraced a religion should he still possess three (3)
forms of ignorance as discussed at the beginning of this
discussion as a result from his failure of understanding
the purpose of embracing a religion. Therefore, matters
related to acquiring a deeper understanding towards the
purpose of embracing a religion must be taken into
serious account; if such person really wishes to become
religious. Hence, give this fact a deep thought and
always ask yourselves.
Two: How can a person be considered as being
religious if he himself is a mere follower. He embraces
his religion without him knowing the fact that his
religion actually provides him with the true God – God
Halawa
Al Fathun Nawa Dr. Halo-N
174
who is to be worshipped and called upon for help
(Surah:1: Al Fatihah:5), besides making Him as the only
hope for His servants to depend on (As Samad –
Surah:112:Al Ikhlaas:2).
Man‟s ignorance towards His Godliness as
presented by the religion will cause most people to lose
concentration towards such importance towards their
lives. Such action of being oblivious towards God will
soon be cultivated within one‟s self, especially when
God is considered as if He does not exist, especially
when hope and help requested from God (during
prayers) are not being: Wa ilaarabbika faghrab (Turn
all your attention towards God - Surah:94: Al
Insyirah:8).
Such request is similar to the hope and help
asked as ”hoping for something without casting any
hopes”. This is similar to the mindset of the current
religious people towards the answering of their prayers
all this while.
In other words, they no longer care about the
assumption of the others – whether God exists or the
otherwise. Hence, this is considered as an illness
amongst the religious who are oblivious towards the
purpose of embracing their religion. Therefore, matters
related to understanding the religion‟s purpose must be
taken into serious account; should the person truly wish
to become religious. Hence, give this fact a deep thought
and ask yourselves if you really do.
Halawa
Al Fathun Nawa Dr. Halo-N
175
Three: How can a person be considered as
being religious if he himself is a mere follower. He
embraces his religion without him understanding the
fact that the earth actually functions as life‟s investment
venue. It is a place where man executes his
responsibilities towards God‟s vision, as accepted by
mankind (Surah:33:Al Ahzab:72) with the emergence of
terminologies related to God, servitude and religion
(Surah:7: Al A‟raaf:172).
It must be made known by everyone that man‟s
ignorance towards determining the earth and the world
as a venue for life‟s investment, as exists in the
religion‟s purpose, has led to many people who have lost
their enthusiasm to succeed in life. They embrace the
religion without having a firm belief towards the
context of the earth being a place for them to make
necessary preparations for the hereafter (Surah:59:Al
Hasyr:18-19).
In actual fact, there are also many who
playfully worship God for the sake of the hereafter with
some of them undertake a task half-heartedly without
them cultivating a vision which will leads them towards
life‟s actual purpose (Surah:28:Al Qashash:77). Thus,
this soon becomes an illness amongst the religious who
are ignorant towards the purpose of them embracing
their religion. Nevertheless, such illness must be
immediately cured. Owing to this, issues related to
knowing and deepening their knowledge towards the
religion‟s purpose must be given serious consideration –
should the person truly wish to become religious. Hence,
Halawa
Al Fathun Nawa Dr. Halo-N
176
give this fact a deep thought and ask yourselves if you
really do.
Four: How can a person be considered as being
religious if he himself is a mere follower. He embraces
his religion without him knowing the fact of the
hereafter where man will eventually return to God
(Surah:18:Al Kahfi:110). Therefore, for this purpose,
man has no other choice but to make his own
preparations to purify his heart, as in maqam:
Qalbissalim (Surah: Surah:26:Asy Syu‟araak:88-89).
Thus, the heart with Qalbissalim traits will only be
produced through the heart‟s purification process via the
wasilah path (Surah: Surah:5:Al Maidah:35), being the
Tasauf way.
Owing to this, it must be made known that
man‟s ignorance towards determining the purpose for
meeting God in the hereafter as stated in the religion‟s
mission has caused most of the religious to possess half-
heartedness for the hereafter. This has caused them to
merely chase Paradise so that they could enjoy the
pleasures that await them there (Surah:2:Al
Baqarah:25), without them considering the fact of
meeting God (Surah: Surah:18: Al Kahfi:110) in the
hereafter (Surah: Surah:75: Al Qiyaamah:22-23). Hence,
such people do not take the initiative to make sufficient
preparations to have their hearts purified, similar to
Ibrahim a.s. as he faced God (Surah: Surah:37:As
Shaffaat:83-84), as stated in one of the parables in the
holy Al Quran.
Halawa
Al Fathun Nawa Dr. Halo-N
177
In other words,
Should man be oblivious towards the purpose of
meeting God in the hereafter (Surah: Surah:84:Al
Insyiqaaq:6), there are sure to be droves of so-called
religious clerics, similar to the children in a
neighbourhood who visit homes during the festive Eid
merely for the sake of getting tokens! Ponder over this.
Wassalam.
The Honorable Senator Emanuel Jones – Georgia United States –
President of Gusi Peace Prize Foundation (2014-2016) with Prof. Dr.
Glen Martin, United States during the Media Conference in conjunction with the 2013 Gusi Laureate Award Giving Ceremony –
Manila.
.
Halawa
Al Fathun Nawa Dr. Halo-N
178
A m
emo
rable
photo
gra
ph
of
the h
on
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cco
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by
th
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and
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of
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Dat
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Halawa
Al Fathun Nawa Dr. Halo-N
179
A m
emo
rab
le p
hoto
gra
ph
of
Dat
o‟
Ph
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Pro
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Halawa
Al Fathun Nawa Dr. Halo-N
180
A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N with Senator Emanuel Jones – Georgia United States – President
of Gusi Peace Prize Foundation (2014-2016) during the Banquet Reception in conjunction with the Gusi Peace Prize International
Awards Ceremony 2014 Manila.
Halawa
Al Fathun Nawa Dr. Halo-N
181
The Fourth Chip
Concept of
Venturing Into the Religion (What Needs to Be Dug)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3 - 2014
Halawa
Al Fathun Nawa Dr. Halo-N
182
Questions and Answers of the Converts
Title: Ignorance before Embracing Religion
Matters
That Venture Further into the Religion
Introduction
When keeping a distance away from religión,
the issue to dig further into it never comes through
anyone‟s mind. Only what exists is the busy schedule of
one‟s daily life or seeking life‟s resources so that
easiness will soon materialize, similar to a dream.
However, as age progresses, realization is
raised by God. Therefore, matters pertaining to the
religión will come to life as a part of life‟s requirements.
The religión is then grasped by the hands of such
religious awareness so that it will bring desired results
in the world of religion and Godliness.
Therefore, the question is what are the matters
that need attention and emphasis; and to what level
should these be achieved by man that could make him
be known as a person who had successfully deepened
his religious understanding. May this little explanation
made on the questions that follow be of some benefit.
Halawa
Al Fathun Nawa Dr. Halo-N
183
Question:
Whenever meeting with a religious person or
attending a religious talk, matters pertaining to going
deeper into the religion is a much talk about topic.
However, throughout the commencement of the talk,
matters that discuss on what needs to be deepened are
not touched. Therefore, the question raised here is: What
needs to be dug deeper in such religious matters?
Answer:
Thank you. This is an important question which
must be answered and understood by every person who
wishes to embrace a religion. Hence, such questions are
rarely raised by the people of Islam. Therefore, their
negligence towards such importance is similar to a
person embracing a religion.
In order to answer this question, it would be
better for the future generation to understand on what is
meant by „religion‟, where religion can be defined as a
platform of methods in determining a person of having
the true God (Surah:23: Al Mukminuun:23) who has the
ability to render His divine help to His servants
(Surah:20:Taaha:49-50). He is the best of all guardians
for those people who devote themselves towards Him,
as a servant who is: „Aabidiin (Devotion towards God)
apart from knowing Him.
Steps to
Deepen Religious Knowledge
Halawa
Al Fathun Nawa Dr. Halo-N
184
Amongst the tasks that need to be done when
deepening religious knowledge can be concluded into
thirteen (3) matters, with its steps neatly arranged as
follows:
The First Step:
Understanding the Meaning
of A True Religion
When a person embraces and goes deeper into
his religion, the person must determine which religion
he wishes to embrace so that it could give a better
meaning to life (Surah:2: Al Baqarah:132). It must be a
religion featuring: Mustafaa lakumuddiin, bringing
along blessings (Surah:6:Al An‟aam:157), favours
(Surah:3: Ali „Imran:3) and prosperity for this world and
the hereafter (Surah:19: Maryam:15). Besides, it must
also be able to display a good life in this world and the
hereafter (Surah:2:Al Baqarah:201-202) apart from
being acknowledged by God of the worlds due to its
religion‟s completeness (Surah:3:Ali „Imran:19).
The Second Step:
Understanding
the Meaning of A True God
When a person embraces and goes deeper into
his religion, the person must have a sound understanding
and emphasis on God. The person must determine which
God he worships being the true God (Surah:23: Al
Mukminuun:23), - God of the worlds (Surah:26:Asy-
Syu‟araak:47-48), and God who can be used by His
Halawa
Al Fathun Nawa Dr. Halo-N
185
servants for their lives‟ prosperity, where God actually
has the ability to provide something in completeness and
His divine guidance (Surah:20:Taaha:50).
God will, at times, need His servants (Surah:57:
Al-Hadid:25) and in return, will help them with His
Godly importance (Surah:47:Muhammad:7). On the
other hand, His servants will require help from God and
render their help (Surah:3:Ali „Imran:52) for their
importance (Surah:2: Al Baqarah:186), as this fact
appears in maqam: Iyyaaka na‟buduu wa iyyaaka
nasta‟iin (You alone we worship and You alone we call
on for help– (Surah:1: Al Fatihah:5). Therefore, never
worship any false God, although certain parties may
claim the otherwise (Surah:74: Al Muddatstsir:5).
The Third Step:
Nurturing One‟s Self to
Be with God‟s Oneness
When a person embraces religion and worships
God, matters related to the oneness of God, must be
emphasized so that the person will go deeper to have
better understanding on this issue. Man must also be in
unity with God by making Him as a place to be
depended upon, as this appears in maqam: Allahus
shamad (Surah:112:Al-Ikhlas:2) and at the same time,
making Him as God that is to be worshipped and
depended on for help (Surah:1: Al Fatihah:5). In the
meantime, man must also nurture himself to perform
Halawa
Al Fathun Nawa Dr. Halo-N
186
good deeds and never to shirk towards Him (Surah:18:
Al Kahfi:110).
The Fourth Step:
Understanding the Meaning of
Believing and Faith
When a person embraces religion and worships
God, matters related to their understanding on the issue
of believing must be emphasized and ventured deeply.
This issue pertaining to believing God who is
worshipped (Surah:15:Al-Hijr:99) is a fundamental
belief for the Godly values (Surah:56: Al Waaqi‟ah:95).
This is because religion and worshipping God will be of
no meaning if such belief is not instilled within the
person and his soul when embracing the religion.
The same goes with matters on faith, where this
aspect must be heightened in terms of its understanding.
In such, all matters of the faith‟s pillars must be
precisely understood, as this functions as the religion‟s
interior decoration which must mandatorily exist within
man who embraces his religion.
Reminder:
For further information, please refer to the brief discussion entitled: Islamic issues,
Faith, Oneness of God and Meditation on
page: 217 of this piece of writing. Please be informed accordingly.
The Fifth Step:
Venturing for the Meaning
Halawa
Al Fathun Nawa Dr. Halo-N
187
of the Religious Tenets
When a person embraces religion and worships
God, details of the religious tenets must be given
attention to and emphasized in his daily life. This means
that besides performing the daily tasks of religious
tenets, man must also understand the meaning of those
tenets.
Understanding the syuhadat declaration, its
meaning and its ruhul ma’ani must be further explored.
Besides, the obligatory prayers must be performed, and
must never be ignored. At the same time, understanding
the purpose of performing such obligatory prayers must
be explained by the mursyidas (religious teachers). The
same goes to matters of fasting, paying of alms, and
performing the haj pilgrimage, where understanding
towards these matters must be given serious emphasis.
The Sixth Step:
Purifying One‟s Self
and Understanding Desires
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, matters pertaining to purifying one‟s self in line
with the purified norms of man‟s creation must also be
highlighted. Hence, man is unable to prevent themselves
from being enticed by the mazmumah traits (evil
whispers) of Iblis and Satans.
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Therefore, steps to seek and explore the wasilah
path (Surah:5: Al-Maidah:35) must be made. Therefore,
the tasauf or tarikat members have a relationship with
the religion‟s wasilah knowledge and Godliness. Owing
to this, seek knowledge (Surah:33:Al Ahzab:7) from
such teachers and strive towards achieving its wasilah
until one attains purification with his desires raised to at
least being: Mutmainnah (Surah:89: Al-Fajr:27-30).
This is a prestigious desire, with paradise assured and
God‟s acceptance. So, act fast and do not procrastinate
until you have reached your golden years, if you choose
to embrace and venture deeply into the religion.
Reminder:
For further information, please refer to the
brief discussion entitled: Understanding Self
and Desires, Chapter Three – Al Fathun Nawa – Volume 1 - page: 596.
Please be guided accordingly.
The Seventh Step:
Love and Venture into the holy Al Quran
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, matters related to the Holy Scriptures must be
stressed. This means that the holy Al Quran must be
referred to (Surah:56: Al Waaqi‟ah:77-81), apart from
having love for it. Never allow the holy Al Quran to be a
mere display for decoration. Hence, such tradition of
oblivion must be prevented with a new spirit to love the
holy Al Quran instead.
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In order to make to encourage one‟s self to
venture deeply into the holy Al Quran, three (3) old
traits must be eradicated so that they will not haunt
back:
One: Dispose the attribute of the holy Al Quran
as a mere property of the pious, ulamas, or any other
religious teachers. Instead, assume ownership of the
holy Al Quran, as this will encourage it to be recited and
ventured deeply. Therefore, man must remove such
feelings and instead, strengthen himself so that his
oblivion towards the holy Al Quran will not persist as
was earlier.
Two: Dispose the attributes of the holy Al
Quran as a material that is difficult to be recited and
understood. If a challenging knowledge can be attained
from the university, so, why must it be deemed difficult
to acquire knowledge from outside the university? The
difficulties of reciting the hoyl Al Quran as expressed by
the slow coaches will cause it not being studied although
being surrounded by the higly educated individuals.
This is the cause and effect of having labeled
the holy Al Quran as a material that is difficult to be
studied. As a consequence, the secret treasures of furqan
may not be discovered, ever (Surah:10:Yunus:101).
Three: Dispose the attribute of the holy Al
Quran as a material that can only be interpreted in terms
of its virtues and mannerisms. For example, this is
totally different from the methods of interpreting
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protocol which has to adhere to the Highway Code when
constructing roads.
For sure, both of these are different. If the
quantity and weight of gravel is taken into account
during its interpretation of constructing a road, such
method of interpretation will not appear when enforcing
the Highway Code.
However, such differentiation on views must
exist. This is also similar when a lawyer cannot impede
the task of an engineer when constructing roads;
although there may be some similarities in their job
scope.
The same goes with members of the Islamic
Jurisprudence (fiqh) who will interpret the holy Al
Quran according to their own methods. Therefore, do
not easily accuse them as being wrong when an
interpretation is made by other quarters. For example,
the interpretation made by Scientists will defer from the
Islamic Jurisprudence in terms of their requirements and
conclusions made.
Therefore, we must acknowledge that matters
related to theories and formulae (Surah:2: Al
Baqarah:106) that are related to other aspects in the
fields of science and economics (Surah:54:Al Qamar:49-
50) cannot exist through the Islamic Jurisprudence
method.
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This is because the Islamic Jurisprudence does
not give a comprehensive picture of the religion
entirely. And, the vast elaboration of the holy Al Quran
(Surah:18: Al Kahfi:109) is not subjected to the
knowledge and piety of the the Islamic Jurisprudence or
methods practiced by its members. In fact, the vast
ocean of the holy Al Quran is free to grasp knowledge
from any field of studies in the illusionary world, being
its nature of Ummul Kitab (Surah:43: Al-Zukhruf:4).
Owing to this, take the courage to look at and
study the holy Al Quran according to your respective
field of studies, although this fact may not be accepted
by the the Islamic Jurisprudence members, so that the
statement: The holy Al Quran contains everything
(Surah:27: An Naml:75), can be verified of its
authenticity: not a mere hear-say of talking without
presenting its facts and furqan (Surah:25: Al Furqan:33).
Reminder:
For further information, please refer to the brief discussion entitled: Methods of
Venturing into the holy Al Quran which
have been recently introduced at the Introduction section - Al Fathun Nawa –
Volume 3. Please be guided accordingly.
The Eighth Step:
Acquiring and Making Use of Knowledge
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, matters related to portraying knowledge that
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has been acquired must be performed (Surah:6: Al
An‟aam:132). This is because such knowledge that has
been acquired cannot be solely used as a tool in search
of life‟s easiness, pleasures and furqan to one‟s self and
the society.
Instead, the principal is by helping Allah Ta‟ala
and His Rasools to present the unseen, i.e. furqan
(similar to producing a piece of furniture from a piece of
log) as appears in maqam: Waliya‟ laman nallaahu
man yanshuruhuu wa rasuulahuu bil ghaib – (Surah:
57: Al Hadid:25) as this describes God‟s authority and
Almightiness so that He will be known by the entire
mankind (Surah:18: Al Kahfi:7).
At the same time its benefits could be benefited
by man (Surah:57: Al Hadid:25) by positioning man and
their life‟s status as relevant with the world‟s changes,
as appears in maqam: Liyaquu mannaasu bil qiisti –
Surah:57:Al Hadid:25).
Therefore, the issue related to the
reinstatement of the secular knowledgeables into
being religious is something of importance. Hence,
only such religious people among the secular
knowledgeables have the ability to utilize their mind‟s
capacity, leading towards the discovery of furqan for the
development of earth and mankind.
Allowing the religion to be conquered by the
fiqh (Islamic Jurisprudence) intellectuals will not cause
the country and society to become competitively
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developed. And, venturing deeper into the religion‟s
laws alone will not bring the country and society to
benefit from the world‟s advancement. Thus, the
religion will become narrow and shallow.
This is the religion and its approaches‟ dilemma
which must be solved, because the world and the Islamic
population need to see that acquiring knowledge other
than the Islamic Jurisprudence and presenting its
wisdom (Surah:2: Al Baqarah:269) which do not reflect
itself is actually an activity of venturing deeper into the
religion and performing religious activities. Give this
fact a deep thought.
The Ninth Step:
Nurturing One‟s Self to Be Grateful
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, matters related to nurturing one‟s self to
function as a grateful servant of God‟s nust be given
emphasis. This is a major issue which must be given
attention and enforced to one‟s self, as this matter is
very much observed by God (Surah:29:Al
Ankabuut:63).
The future generation must believe that one of
the toughest things to be performed by mankind is to be
grateful towards God. However, in actual fact, this is the
simplest statement that can be uttered by a servant to
God.
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This is a dilemma of a crossroad between desire
and requirement which must also be looked into. May
all undertakings be made easier and never complicate
things that are easy. Such a state of gratefulness is the
best gift ever in the eyes of God of the worlds. Ponder
over this fact.
The Tenth Step:
Nurturing One‟s Self to Remember God
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, matters related to remembering God (Surah:56:
Al Waaqiah:96) and going deeper into remembering
Him with absoluteness must be learnt, equivalent with
the attributes and characteristics described by Allah
Ta‟ala in maqam: Allaziina yazkuruu nallaaha
qiyaaman waqu‟uudan wa‟alaa junuu bihim,,,ilakh
(Surah:3:Ali „Imran:191).
The same goes with the love for the Prophets
and Rasools which must exist throughout a person‟s life.
Hence, being the finale of mankind, always, invocate for
Prophet Muhammad s.a.w., as this is not something to
be taken lightly, as the Prophet‟s syufaat must be taken
into account. This is because it will be utterly difficult
for man to attain God‟s paradise without the syufaat
granted by the Prophet. So, invocate for the Prophet; if
you feel you belong amongst his people (Surah:33:Al
Ahzab:56).
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The Eleventh Step:
Presenting the Prophet‟s Vision
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, the person must consider matters related to
presenting and portraying blessings. This is because
every person who belong amongst the people of Prophet
Muhammad s.a.w. must portray the vision of
Muhammad s.a.w., that is: a vision that portrays
blessings for the entire worlds (Surah:21: Al
Anbiyaak:107). This form of blessings will be made
complete by two (2) elements: Providing favours and
prosperity in life in this world and the hereafter.
The Twelfth Step:
Venturing Into the Meaning of Godly
Covenant
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, trust and its acceptance made by man
(Surah:33:Al Ahzab:72) must be ventured in
completeness. Thus, matters related to the Godly-
Servitude Covenant witnessed during the spiritual realm
(Surah:7:Al „Araaf:172) must also be thoroughly
understood. Owing to these two matters, Allah s.w.t.‟s
vision is formed for man to undertake the two (2) forms
of worshipping: The basic: Aamanuu and
transformational: „Amilusshaalihat.
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It is from this vision of: Aamanuu wa‟amilus
shaalihaat, man had been requested by God to witness
the Godly Servitude Covenant, with man being
appointed as His Qaliphs on earth (Surah:6: Al
An‟aam:165) with Adam a.s. being created (Surah:2: Al
Baqarah:30) and sent to this world (Surah:2: Al
Baqarah:36-38).
It was from this moment when mankind was
created in this world (Surah:32: Sajdah:7-9) with the
Rasools and religion being created to function as
guardians of man‟s behaviour (Surah:32: Sajdah:23-24)
so that they will act in accordance with the regulated
natural tendencies (Surah:5:Al Maidah:48) and never to
to be betrayed by Iblis and Satans‟ evil tactics
(Surah:20: Taahaa:117). Apart from this, the finale of
mankind are also commanded to adhere to the religion
of Ibrahim a.s. (Surah:6:Al An‟aam:161), that is the
Islamic religion (Surah:2: Al Baqarah:131) that had
been inherited by Prophet Muhammad s.a.w. (Surah:16:
An Nahl:123).
The Thirteenth Step:
Venturing Deeply into Iblis‟s Enticement
Strategies
When a person embraces religion and worships
God, besides having the desire to venture deeper into the
religion, issues revolving Iblis and Satans must be given
serious attention. Thus, the covenant between God and
Iblis related to their enticement powers that will be
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inflicted onto mankind must be understood and
meticulously observed.
Conclusion
The future generation: These are the thirteen
(13) steps to venture deeper into the religion, as
elaborated in this piece of writing. It will be insufficient
if only matters pertaining to merits and wrongdoings
with a few prominences of the religion‟s issues being
studied. However, in reality, only those matters have
been given attention, without giving serious
consideration to the thirteen matters which were
highlighted in this piece of writing.
Owing to these, put into practise whatever has
been expressed here so that the current situation would
change onto a newer paradigm in the religión and Godly
context. Wallahu a‟lam.
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Dato‟ Philosopher Prof. Dr. Halo-N on his sixtieth birthday – 22nd
July 2014, as he begins writing the Halawa Al Fathun Nawa.
Dato‟ Philosopher Prof. Dr. Halo-N checking his Halawa Al
Fathun Nawa. Much is being said. Read this book…, May Your
Knowledge Widen – Easier for Your Livelihood.
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The Fifth Chip
Understanding
The Religion‟s Pattern of Life (Studying in Search of its Truth)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3 - 2014
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Questions and Answers of the Converts
Title: Ignorance before Embracing the Religion
Understanding
The Religion‟s Pattern of Life (Studying in Search of its Truth)
Introduction
Old and new issues cannot be made as yardstick
by the people of Islam to venture deeper into their
religion. In reality, there still are many Muslims who
continue their ignorance towards their religion although
they have long embraced it.
In Malaysia, it has been more than six hundred
years since the Malays had embraced Islam. This looks
at the history of Melaka (1402), when it was founded
until Malaysia as today (2012). The Malays had never
embraced any other religion besides Islam. The
spreading and teachings of Islam never stopped, seeing
one ulama to another. It is claimed that the religion‟s
prestige has increased, but it is regretful to note that the
Malays have neglected the basic facts of the religion.
Such issue has led to a dilemma: Is this due to
the fact of the Malay‟s own foolishness towards their
religion? Or, have they not been taught on the religion‟s
fundamentals? Or is it simply due to them being taught
on the unrelated approaches until their ignorance has
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ballooned to what it is today despite of having so many
religious missionaries?
So, based on the questions asked by the readers
of Al Fathun Nawa, Volume 1 and 2, this section will
enlighten on the questions that have been raised. May its
answers further encourage everyone to venture deeper
into the religion.
Issue (1)
Religious and Its Doctrine Issues
Matters related to the religion and its doctrine
are two (2) issues that are frequently discussed, and they
are used by the world as core of their lives within their
society, which must be pursued – if a person desires to
live within his society without being ostracized.
Therefore, these are the two (2) issues made into
guidance for the society by understanding the fact that
both need to be cultivated and strengthened until they
become the core for one‟s belief which must be accepted
and practiced as essential by the society.
However, not all members of the society
thoroughly understand these issues, especially its
meaning and differences. Therefore, these are the issues
that need to be further discussed.
Question:
What is Religion?
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Answer: In general, religion can be defined as a
lifestyle‟s platform practised by man, based on the way
of life commanded by God and His Godliness. This is
based on the belief established by a person who is
acknowledged by God as His Messenger, by referring to
the Scriptures of guidance for mankind‟s daily life in
this world.
Question:
What is A Doctrine?
Answer: In general, a doctrine can be defined
as a lifestyle‟s platform which reflects life‟s approach
practised by mankind, based on the system, methods and
lifestyle of mankind which is believed to be able to
portray good deeds or to strengthen the authority of a
person or a group of people. Such good deeds, inline
with the society‟s views can further strengthen a person
or a group of people‟s authority and standing based on
the the teaching‟s approach process and guidance that is
of principles and philosophies until its desired results are
used as life‟s belief within the society.
Question:
What are the Religion‟s Characteristics?
Answer: Every religion is said to possess at
least six (6) features:
(i): The word: God appears and to believe in
Him as a Guardian and Protector of those who
acknowledge Him as God. This is especially so when
something happens beyond the ability of any man.
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(ii): The word: God‟s Messenger. This refers to
a person or a group of people who claim themselves as
God‟s Messengers and teach the Godly methods and
lifestyle as acknowldged by them being what has been
commanded to then by God through the Holy Scriptures
to be put into practise by the religion‟s devotees.
(iii): The word: Devotees. They are the
followers who practise the teachings and guidance in
line with its requirements of its methods set by the
Scriptures that were introduced by the person who
claims himself as God‟s Messengers, which are then
acknowledged by the devotees.
(iv): The existence of a specific venue for the
devotees to pray or worship God based on the methods
set by the respective religion‟s teachings.
(v): The existence of enforcement personnel
who have vetted through the details of the teachings
accepted by the society. These enforcement personnel
function as leaders within the society who look into
matters pertaining to their religion.
(vi): The existence of life‟s regulations that are
practised by its devotees, apart from organizing
activities that help spread the religion so that details of
the religion can be streamlined and understood better
throught the era.
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Question:
What are the Characteristcs of the Doctrine?
Answer: Every doctrine posseses at least three
(3) characteristics:
(i): Triggers ideas, principles and
philosophies from a person or a group of people who
initially disclose an understanding towards a specific
issue, and thus is made as a belief by the society. This is
then enforced by the current leadership which
corresponds with the religion‟s teachings.
(ii): Spreading the religion through preachings
and propagandas to strengthen the people‟s belief onto
the contents of the teachings and this is done
continuously. In fact, some of its contents are also
included into the society‟s educational system so that
these can be followed and understood better.
(iii): The existence of regularities and decisions
made by the leaders so that every citizen who resides
within the jurisdiction‟s vicinity obeys those teachings
and thus turn them into their way of life. In other words,
disobeying such regularities will mean creating an
ofence and thus face its repercussions.
Question:
Does religious doctrine exist within a
religion?
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Answer: In order to answer this question, the
definition of the religion‟s doctrine must be explained
prior to providing answers to this question.
The termimology: Religion‟s Doctrine can be
defined as a form of teaching which alters the religion‟s
originality into an illusionary religion similar to a
mirage, when seen in its originality by the people. Its
existence will not portray its originality when falsehood
and ignorance start emerging within a person‟s
awareness.
Such position does exist within the religion
today, and is similar to a dilemma that ought not to be
used by those with realization. Therefore, give this
matter a deep thought.
Question:
Why does religious doctrine exist within the
religion?
Answer: Such position occurs with the
existence of four (4) matters within the religion‟s
approach:
(i): Some religious intellectuals may have the
notion that the explanation of certain religious issues
might not be sufficient using the respective religion‟s
Holy Scriptures (Surah:7: Al A‟raaf: 203) and this has
forced them to seek and use resources outside their
original scriptures (Surah:3: Ali „Imran:78-82) making
them to be of the same value with the actual teachings
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(Surah:47:Muhammad:24). However, this will cause the
contents of the original scriptures to be pushed aside
(Surah:25:Al Furqan:30). Whereas, those resources used
could be doubtful in terms of their genuinity and truth.
Or perhaps, false despite them knowing it (Surah:4: An
Nissak:82).
(ii): As a result of the religious approach if
widely uses resources other than from the actual
Scriptures (Surah:3: Ali „Imran:78), various
contradicting opinions and remedies related to the
religion are prone to emerge (Surah:4:An Nisaak:82).
Initially, this will be considered as a blessing. Therefore
this is a dilemma faced by the religion when its
approach is altered.
Therefore, it must be stressed here that religion
is never a doctrine. It is only a religion which promotes
the natural way of life commanded by God. This is
because the religion is based God‟s Scriptures and His
teachings (Surah:7: Al A‟raaf:203) whereas the doctrine
functions on principles and philosophies of man‟s
thinking and perception.
Religion remains as the agenda of God,
mankind and the universe; it is unlike the doctrine which
only functions for the benefit of certain parties based on
man‟s understanding and teachings backed by
principles, philosophies or some religious matters.
This means that if some kind of doctrine exists
within the religion, this will mean that the religion is
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no longer a religion (Surah:4: An Nisaak:82). Instead,
will only be categorized as a doctrine illusioned as
religion which appears only as a mirage (Surah:24: An
Nur:39) in the eyes of many, with each party feeling
proud with their group‟s achievements while
disparaging the others, whilst denying the fact:
Erroneous views of the ulamas is considered a blessing.
(iii): When the religious intellectuals are willing
to consider themselves as a hoe with two functions: one
for digging the ground and the other to cover up feaces.
This is when matters related to life are placed forward
by utilizing external resources accepted as the religion‟s
genuinity made into propositions that could convince
those with personal importance.
(iv): When the religion‟s approach based on its
regulations exists with the inability of man seeing the
origins of man‟s creation. This will eventually position
the religion as a religion of mere regulations. Hence, this
is a situation which will cause the religion to become
narrow, with lots of precious time being wasted due to
the lack of encouragement.
Question:
What is the consequence if a Religious
Doctrine exists in the religion?
Answer: Should a doctrine exist in a religion,
there would be four (4) consequences that follow:
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(i): When a doctrine exists in a religion, the
religion will no longer appear as a religion. This is
because man will be bound to the doctrine‟s teachings
until he forgets to provide sufficient space for himself
in seeing his purpose of embracing a religion.
(ii): When a doctrine exists in a religion, the
religion will tend to become the possession of those with
authority who claim themselves as God (Surah:9:At
Taubah:31), with their thoughts concentrating on the
weaknesses of the others, while abandoning God‟s
superiority (Surah:35: Al Faathir:10).
(iii): When a doctrine exists in a religion, the
religion functions as a hammer, hitting on people,
pretending to be in search of good deeds. As the saying
goes: It‟s easier to comment about the others when one‟s
self is not sure of attaining Paradise based on his
principles alone.
This is a form of illusion in the name of truth,
similar to a game of lottery: making wild guesses
without any assurance of preciseness and genuinity in its
truth.
(iv): When a doctrine exists in a religion, the
religion becomes a platform for stubborness amongst its
devotees (Surah:4: An Nisaak:82), as they perform the
impossible (Surah:2: Al Baqarah:11-12) in the arena of
falsehood without them realizing this.
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Question:
How are the origins of a religion being
created?
Answer: When talking about religion, it is
definitely related to God. It is a power believed to exist
in man‟s daily life, made as their Guardian, Protector
and Helper. This power is able to provide man with
strength, especially when a person faces obstacles
beyond his ability to overcome. Hence, such weaknesses
frequently appears throughout a person‟s life.
Believe on such power not only existed in this
modern world, but also during man‟s early existence on
earth, beginning from the evolution of the Animism
Religion (worshipping of Demons) as introduced by
witchdoctors who made this their way of life until
religion faced an evolution process during the newer era,
as introduced by the Messengers of God based on His
Holy Scriptures.
Question:
How could Islam be originally created as a
religion?
Answer: Based on the ruhul ma’ani which
appears in the holy Al Quranul Kariim, the religion of
Islam was founded by Allahu„azzawajalla (Surah:3: Ali
„Imran:19) to fulfill His requirements in order to make
His visión a reality through mankind and earth based on
the principles of God, servitude and worshipping
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through the concept of: Aamanuu wa‟amilus
shaalihaat (Worshipping and Transformation).
The concept of faith and obeying God, apart
from remembering Him through supplications and basic
worshipping which prove His Godly strength as God in
the form of dicovering the secret treasures of the
illusionary world (Surah:6:Al An‟aam:104) with man
being able to make use of those discovered treasures for
his life in this world (Surah:10:Yunus:101). Apart from
this, man needs to prepare righteousness (Surah:22: Al
Hajji:32) and its rewards for the hereafter (Surah:59:Al
Hasyr:18-19), being their initial abode (Surah:28: Al
Qashash:83).
The historical chronology of Islam being
established, according to the holy Al Quran‟s statement,
can be concluded into twelve (12) levels of its process,
until it has been accepted by man today:
The First Level:
The existence of God‟s requirements to
introduce the concept of Godliness and servitude, with
God being „azzawajallaa and His servants as:
„Ibaadiyasshaalihiin. At the same time, the concept of
basic worshipping (Aamanuu) with mere singing
glorious praises (Surah:21:Al Anbiyaak:19-21) practised
by the passive and weak Angels had failed to portray
their understanding and oneness of God through a more
creative and sophisticated concept; through seeking,
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exploring and discovering the hidden secrets within
God‟s creations as created by Almighty powers.
The Second Level:
God created planet earth and made it and the
entire universe complete (Surah:32: Sajdah:4-7) as a
secret medium of God‟s Almightiness. However, such
Almightiness of God‟s must be explored and discovered
(Surah:6:Al An‟aam:104) by His creations who will
know more about Him and His Almightiness besides
developing the earth with man enjoying benefits that
derive from such activity.
The Third Level:
The offering of trust of God‟s vision to all of
His creations (Surah:33: Al Ahzab:72). This vision is to
enable God to introduce Himself as the true God
witnessed by man being His servants as they serve the
earth as Allah s.w.t.‟s Qaliphs (Surah:2: Al Baqarah:30).
Although such offer was made, it was rejected
by all other creations of God‟s except for mankind who
are said to be ignorant and unjust (Surah:33: Al
Ahzab:72).
The Fourth Level:
Holding the Godly-Servitude Covenant
ceremony with God being acknowledged as God and
man as His servants (Surah:7: Al „Araaf:172).
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The Fifth Level:
Expressing His intention to the Angels that
the first of all mankind will be created who owns the
soul of man and pledges to serve as His servant and is to
be sent to earth as Allah s.w.t.‟s Qaliph. However, this
event received rejection from Iblis (Surah:2: Al
Baqarah).
The Sixth Level:
Adam a.s. and Hawa being sent to earth
(Surah:2: Al Baqarah:36) provided with God‟s reminder
and caution (Surah:2:Al Baqarah:37-38) with his first
mission as father of all mankind by generating
descendants (Surah:4: An Nisaak:1) as the second level
of the creation process of mankind. God altered such
process where man is thus created through a drop of
sperm (Surah:32: Sajdah:7-8) as a result of an intimate
relationship between a man and a woman (Adam a.s.
and Hawa) in the midst of threat imposed by Iblis and
Satans (Surah:38:Shaad:82-83).
The Seventh Level:
Putting into Practise the Call of the Godly
Oneness and Servitude and life‟s virtues as
commanded by God of the worlds (Surah:22: Al
Hajji:67), beginning from the moment when Prophet
Idris a.s. was sent as a Prophet and Rasool after Adam
a.s. Such position is deemed vital due to the threats
posed by Iblis and Satans (Surah:34:As Sabak:20) who
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had once again tainted man and humanity during the
killing of Habil and Qabil (Surah:5: Al Maidah:27-31).
The Eighth Level:
Officially creating Islam during the era of
Prophet Nuh a.s. (Surah:42:As Syuura:13). This was
when not only virtues and oneness of God‟s were
created, but at the same time, knowledge and the high
technology of man‟s civilization started being
introduced (Surah:21:Al Anbiyaak:80) in the midst of
threat imposed by Iblis and Satans.
The Ninth Level:
The process of introducing Islam continues. Tasks of spreading virtues and the Godly development
in knowledge and technology that can be adapted by
man‟s abilities continues to expand through the Prophets
and Rasools sent by God, and these successfully created
relevant mankind (Surah:57: Al Hadid:25) who were
able to stand on their own being prosperous in this
world and the hereafter (Surah:2: Al Baqarah:201) until
the era of Isa a.s. executing the virtues and oneness of
God‟s through the concept of: Prosperous in birth (life)
– prosperous in death and during resurrection -
(Surah:19:Maryam:15).
The Tenth Level:
The process of making Islam as complete
performed by God during the era of Prophet Muhammad
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s.a.w. when he was chosen as the concluding of all
Prophets and Rasools (Surah:33: Al Ahzab:40) for the
entire mankind (Surah:34:As Sabak:28), apart from
being commanded by God to embrace the same religion
as Nuh a.s. (Surah:42:As Syuura:13) and Ibrahim a.s.
(Surah:16:An Nahl:123) based on the divine revelation
of the holy Al Quran received (Surah:6:Al An‟aam:106).
Islam was then made complete by God (Surah:21:Al
Anbiyaa‟:106) as soon as all verses of the divine
revelation were entirely received by the Prophet
(Surah:6:Al An‟aam:115), and thus declaring
Allahu„Azzawajalla onto the completeness of Islam in
the eyes of God (Surah:5:Al Maidah:3).
The Eleventh Level:
The presence of wasilah era after the demise of
Prophet Muhammad s.a.w. where all genuine methods
practiced and taught by him is continued by his friends,
as required by the holy Al Quran (Surah:5: Al
Maidah:35). This was accepted by the attaabi’iin who
practiced the continuity of Godly knowledge, practices,
oneness and technology as written in the holy Al Quran.
However, such position could not be expanded
with the existence of Islamic doctrine which killed the
growth of wasilah teachings as the doctrine considered
them as being deviant, transgressing and dubious.
However, in the midst of the propagandas, the
doctrine group tempted the others to acknowledge their
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teaching‟s elements that have been tainted and to live in
ignorance and falsehood.
Such approach led the people to embrace their
religion without making any proper sense in reality. This
is similar to the sea‟s horizon where the blue skies seem
to be touching the sea from a distance.
The Twelfth Level:
The teachings of the religion‟s doctrine
within the religion of Islam soon became the culprit for
dividing the people (Surah:5: Al Maidah:77) who are
unaware of their religion‟s position being a mere mirage
with its fate still unknown (Surah:24: An Nur:39).
So, this is an approach of the religion which has
caused its devotees to ignore the religion‟s chronology
and their purpose of embracing the religion, as they only
concentrate their efforts onto the basis form of
worshipping and its prominence. However, they remain
ignorant from venturing deeper into the religion created
by Allah s.w.t.
The Thirteenth Level:
Presence of the holy Al Quran evocation era,
as the Muslims become aware of the doctrine‟s
shortcomings in promoting effective teachings. Thus,
the people‟s faith soon loosens despite of the continuous
teachings being spread by the missionaries.
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In the current scenario, inclination towards
extreme usage of external sources other than the holy Al
Quran has led to numerous feedbacks of awareness from
the public. This has caused the religion and its people to
be seen as not having any religious values. In fact,
numerous issues presented and raised attracted cynical
smiles and lost its high regard; although enforced by the
authoritative leaders.
Nevertheless, this has led to diseases which
erode the religion‟s genuinity and is still continuously
occurring, similar to the H.I.V. disease which weakens
the defence system of the people while they long
helplessly for its cure.
Due to this fact, awareness on the holy Al Quran
as the only Godly cure must be taken into account with
its usage spread as an initial pillar for those who have
embraced Islam.
This is the chronology of the formation of Islam
as mentioned earlier and its development evolution until
what Islam is today which has been widely accepted by
the people.
The purpose of this chronology being advocated
is for the future generation to understand its importance
in four (4) areas:
One: Nurturing one‟s self to understand the
origins of Islam.
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Two: Nurturing one‟s self to understand the
purpose of embracing the religion apart from its
directions so that this will fall in place with Allah
Ta‟ala‟s vision, similar to what He had planned earlier.
Three: Nurturing one‟s self to understand God
and His Almighty strength by placing high confidence in
Him, just like: Ibaadiyas shaalihiin through the
glorifying process (basic form of worshipping) and
discovering furqan from the secret treasures in the
virtual world (transformational worshipping – Surah: 29:
Al Ankabuut:9) as an: Aabidiin being Allah s.w.t.‟s
Qaliphs on earth.
Four: Nurturing one‟s self to reject the
perception that religion is all about regulations, and that
regulation is religion. This means that learning its
regulations can no longer be categorized as learning the
religion according to the current Islamic wave.On the
other hand, the understanding on Aamanuu wa’amilus
shaalihat must be deepened.
Issue No: (2)
Issue: Islam . Faith .
Righteousness and Meditation
When a person embraces Islam, matters related
to: What is Islam and What are meanings of Faith,
Righteousness and its meditation must be emphasised.
The Islamic faith of a person will see disappointment
without the presence of faith; and the faith will be
deemed incomplete without righteousness, and the
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Godly righteousness of the person will not be enhanced
without having its meditation.
Therefore, matters related to these issues must
be understood so that these can be enhanced and
portrayed onto one‟s self.
Question:
What is Islam?
Answer: When explaining about Islam, there
are numerous types of answers give by the Islamic
intellectuals. Some claim that Islam is the religion of
nature (Surah:30:Ar Rum:30), while some claim that
Islam being a religion of submission and devotion
towards God (Surah:98: Al Bayyinah:5). There are also
some of them who claim that Islam is a religion of
virtues as displayed by Prophet Muhammad s.a.w.
(Surah:45:Al-Jaatsiyah:17-18) and other similar
answers.
However, it would be best if the term: Islam is
described and explained in definition so that its robust
understanding can be further expanded later.
The Definition of Islam
Islam can be defined as the best platform of life
acknowledged by God (Surah:3:Ali „Imran:19) being
Mustafaa lakumuddiin (Surah:2: Al Baqarah:132) as
embraced by Ibrahim a.s. (Surah:16: An-Nahl:120-123)
who possesses the visión to prosper mankind in this
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world and the hereafter (Surah:19:Maryam:15) as
blessings for the virtual world with the true God being
worshipped (Surah:10:Yunus:32): that is Allah s.w.t. the
Almighty based on the holy Al Quranul Karim
(Surah:47:Muhammad:2) sent through Prophet
Muhammad s.a.w. (Surah:26:Al Furqan:1), the final of
Prophethood and Rasools (Surah:33:Al Ahzab:40) for
the benefit of all mankind (Surah:34:As Sabak:28).
Therefore, it can be concluded that Islam
cannot be categorised as a mere religion. Instead, man
ought to accept it as a platform that portrays a lifestyle
which leads to a prosperous life, based on the concept
of: Aamanuu wa‟amilus shaalihat (Those who believe
and do good deeds) which lead to life‟s merits
(Surah:41: Fussilat:8). However, the people of Islam
seldom feel and accept Islam as a comprehensive way of
life (addiin) (Surah:2: Al Baqarah:208). This shortfall
must be overcome immediately so that it will not find its
place within the Muslim‟s souls throughout lives.
Such awareness must be made firm to enable it
to be displayed within their lives as: Mustafaa
lakumuddiin in line with the reminder made by Ibrahim
a.s. (Surah:2: Al Baqarah:132) which positions the
Muslims as smart in searching the meaning of life
(Surah:2:Al Baqarah:130-131). In fact, such awareness
will advocate the understanding amongt the Muslims to
study the ingredient of blessings that exist in their
religion, and mainly the holy Al Quran.
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Islam is a way of life with a close relationship
with God (Surah:47:Muhammad:7) to enable man to
serve and make use of God (Surah:1: Al Fatihah:5)
when portraying their lives, based on the concept of:
Helping one another for the benefit of both (Surah:1: Al
Fatihah:4). God helps His servants for their importance
(Surah:40:Al Mukmin:51), while His servants help Him
for His importance (Surah:57:Al Hadid:25).
Both concepts are formed with its closeness
with one another to achieve God‟s vision towards
mankind (Surah:2:Al Baqarah:30) and the earth
(Surah:18: Al Kahfi:7) being the true God and the best
of all Guardians (Surah:12:Yusuf:64) while His servants
as the best of all Qaliphs on earth (Surah:6: Al
An‟aam:165) who belong the aabidiin group, able to
portray a developed and relevant life forrever as in
maqam: Liyaquu mannaasu bilqisti – Surah:57: Al
Hadid:25).
Therefore, this can be concluded as Islam is a
platform which enables it to portray the true God to the
entire mankind so that they can make Him as a place
where they depend upon (Surah:112:Al Ikhlaas:2) and
seek for help (Surah:3:Ali „Imran:150). Such position
proves that Islam is the true and best religion (Surah:2:
Al Baqarah:132-133),
Portraying Islam
Within One‟s Self.
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The beauty of Islam being: Mustafaa
lakumuddin will not be enhanced within a person if the
person does not place Islam in his soul, even by donning
in conservative costumes of those religious.
In fact, such image reflected is as if they
immitate the others and claim to be Islamic. When such
situation exists, they fail to portray the true image of
Islam. This means that such person would lose the
resource to portray the actual image of Islam which
should have been done to show to the world.
Therefore, it becomes the responsibility of every
Muslim to portray the image of Islam within themselves
(In maqam: Wa umirtu an akuu naminal muslimiin -
Surah:10:Yunus:72) by not only donning the religious
attire. However, a Muslim‟s personality must directly
reflect as what appears in the holy Al Quran.
Reflecting Islam
Within One‟s Self
There are six (6) methods that reflect Islam
within one‟s self. All six must never be separated from
a person, if Islam is to be portrayed in: Liyuzhirahuu
„aladdiinni kullih – Surah:9: At Taubah:33).
One: Always remember
To worship God
Nurture yourselves to always feel and worship
God; be it while standing, thinking, walking or engaging
in any other activity.
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When man undertakes a task, he must always
think of God watching him. Therefore, the spirit of:
Allaziina yazkuruu nallaaha qiyaaman waqu‟uudan wa‟alaa junuu bihim...ilakh (Surah:3: Ali „Imran:191)
must always exist.
Hence, Yaa ayyuhal muddatssir qumfa anzir
warab bakafakabbir wathiyaabaka fatahhir....ilakh
(Surah:74: Al Muddatstsir:1-5) will exist within the
person in the form of courage and energy similar to
God‟s (Surah:2: Al Baqarah:131).
Being strong does not mean being lackadaisical
in life. Instead, man must always be alert to portray:
Wal ‟aadiyaa tidhabhaa –Surah:100: Al „Aadiyaat:1)
when seeking and exploring the colours of life
(Surah:18: Al Kahfi:7).
Furthermore, to be alert by donning proper attire
that are neat, presentable and smart (In maqam:
Wathiyaa baka fatahhir – Surah:75: Al Muddatstsir:4)
and never to appear in old sloppy clothes.
Besides that, man must always highlight his
heart with righteousness (In maqam: Libaasuttaqwa -
Surah:7: Al A‟raaf:26) apart from performing shirk
towards God or to worship any other God who is unable
to grant benefits and help to mankind (Surah:21:Al
Anbiyaak:66). Give this fact a deep thought.
Two: Reflect yourself
as an intelligent person
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Nurture and position yourselves with
intelligence, because Islam is meant for such people
(Surah:2:Al Baqarah:130). The same goes with the holy
Al Quran (Surah:72: Al Jin:2).
This means that Islam must be portrayed by the
intelligent. Therefore, whatever they utter or engage in
must reflect on their intelligence.
Intelligence refers to being knowledgeable and
able to see things; and never to act blinded. (Surah:6:Al
An‟aam:104). In other words, being able to envision
something before seeing; similar to having the ability to
envision furniture when a piece of log is seen
(Surah:32:As Sajdah:17). Man must also acquire
knowledge to explore those hidden and embedded
(furqan) - (Surah:29: Al Ankabuut:43) apart from
creating economy and financial advancement.
Therefore, knowledge from the holy Al Quran can never
be dug without having the intellectuals (Surah:29:Al
Ankabuut:43) who have attained a high level of
knowledge and character (Surah:43:Az Zukhruf:3).
Therefore, this is the type of Muslims that must
be reflected by the Islamic future generation, if the
strength of Islam is desired by one‟s self and the world.
Ponder over this.
Three: Present the concept
of devotion and transformation
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Nurture yourselves so that the meaning of:
Aamanuu wa‟amilus shaalihaat is seen as a concept of
deeds which will result to a prosperous life and bring
meaning to Islam.
Hence, prosperity as in maqam: Wasalaa mun
„alaihiyau mawulida wayau mayamuutu
wayaumayub „asuhaiiyaa - Surah:19:Maryam:15
being: Innaddiina „indallaahil islaam – Surah:3: Ali
„Imran:19) will not exist without the implementation of :
Aaamanu wa‟amilus shaalihhat.
This universal concept of tasks covers all
activities of life‟s, has the ability to develop man and the
earth relevant with time. This also includes all types of
worship acknowledged by God.
Following this, never mis-interpret these
concepts using a single layer thinking as being done by
the Muslims of today. Instead, interpret these with a
wider scope so that these will be balanced with Islam‟s
high dignity and blessings for the entire universe.
Therefore, believe the fact that Islam would
never have existed without: Aamanu wa‟amilus
shaalihaat while the concept of: Aaamanuu wa‟amilus
shaalihaat would never be complete if it was
implemented without the Islamic norms. Ponder over
this.
Four: Always portray diligence,
courage and capability
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Nurture yourselves to have the assiduousness,
courage and capability to display civilization and life‟s
success (Surah:57:Al-Hadid:25). This is due to the fact
that civilization and success will never exist on its own
(Surah:53:Najm:39) although opportunities may exist
anywhere (Surah:29: Al Ankabuut:56) in vastness
(Surah:92:Al Laili:4-7).
In other words, man and the earth will never
change or experience advancement without the
assiduousness and capability displayed by man himself.
Therefore, assiduousness and capability must be
instilled in the hearts of the society to display
themselves as courageous Muslims. Ponder over this.
Fifth: Portray Prosperity
Nurture yourselves to have the accountability to
seek and explore prosperity (Surah:27: An Naml:15).
This means that man must always have the
burning desire to display his ability to prosper in the
context of knowledge (Surah:80: „Abasa3-5) and
economy (Surah:29:Al Ankabuut:56) so that life‟s
easiness would be attained by one‟s self and his family
(Surah:27: An Naml:19). Ponder over this.
Sixth: Consume a healthy diet
Nurture yourselves to consume a healthy and
balanced diet (Surah:2: Al Baqarah:57), and beverages.
In other words, refrain from eating unnecessarily and
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without knowing of its side effects. Thus, such trait must
be instilled within one‟s self and the family, because
matters related to health come from and one‟s liveliness.
Seventh: Don in neat and proper clothes
Nurture yourselves to don in proper clothes in
order to look neat and presentable. It is a fact that one‟s
intelligence cannot be enhanced if he displays poverty.
On the other hand, beauty also cannot be enhanced
without donning in presentable or neat attire. Therefore,
display the image of Islam by one‟s prestige so that he
will be recognized by the world. Ponder over this.
Eighth: Always perform
Obligatory deeds
Nurture yourselves to perform all worshipping
made obligatory to all Muslims by Allah Ta‟ala. Such
responsibility must be undertaken and accomplished in
accordance with its regulations and commandments
when man has embraced Islam. This means that the
Muslims must: perform the obligatory prayers, fast, give
in charity and perform the Haj pilgrimage. These must
be performed so that the image of Islam will be
displayed accordingly.
Conclusion: Reflecting Islam
Within one‟s Self
If all eight steps are put into practise and
portrayed by the future generation and the people of
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Islam, the religion will appear to be excellent with its
beauty enhanced. Wallahu‟alam.
What is faith?
When discussing matters related to faith in the
religion‟s context, there are various definitions made to
it by the Islamic intellectuals. Some define it as
believing, the strength of one‟s belief, and at the same
time, some even define it as an action which unites the
heart and soul of man when embracing the religion; and
many more.
However, in this section, the meaning of faith
will be defined and elaborated, where faith in the form
of the heart‟s ornaments appears in maqam: Hahabba
ilaikumul imaana wazayyanahuu fii quluubikum –
(Surah:49: Al Hujuraat:7). This is defined as an
ornament of the heart able to strengthen man towards
God and his religion to a point where he understands
how to make use of God (Surah:3:Ali „Imran:160) and
to portray his lifestyle in accordance to the requirements
of Allahu„azzawajalla as the way of life of an intelligent
person (Surah:72:Al Jin:2) who usually obtains God‟s
help (Surah:3:Ali „Imran:126) besides possessing a
tranquil and happy heart which is strengthened: Yusab
bitullaahul laziina aamanuu bilqaulith thaabitifil
hayaatiddunya wafil aakhirah (Surah:14:Ibrahim:27).
These will appear as a life‟s belief of man which is to be
used throughout his life.
In other words, having faith without
strengthening it with a firm belief will lead to
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disappointment. This is similar to believing in
something with ignorance in its usage would be of no
meaning (Surah:10:Yunus:101).
Believing in Allah s.w.t., without knowing who
He is, and being ignorant in making use of Him will lead
to no results. The same goes when a person believes in
the Scriptures but is ignorant in using it, will also lead to
no result. The same happens when a person believes in
the Rasools, and does not know how to make use of
them.
The integrity of a person will only be enhanced
when he knows how to utilize what he believes in and
practiced. Therefore, matters related to knowing how to
describe faith within one‟s self must be displayed and
emphasized when wanting to instill and strengthen it.
Methods of displaying faith
within one‟s self
Four (4) methods for a person to display his
faith towards Allah s.w.t. (as an example) include:
One: Instill Faith
Within one‟s self
Instill faith within yourself by believing in God
(Allah s.w.t.) as stated in maqam: Allahhus Samad
(Allah s.w.t. is Self-Sufficient - Surah:112: Al Ikhlaas:2)
which portrays a firm belief of standing firm on the
straight path without having any suspicion, doubt and
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anxiety in what-so-ever way when worshipping the true
God (Surah:3: Ali „Imran:139).
Faith must be instilled throughout one‟s life
(Surah:94: Al Insyiraah:8). Without a firm belief and
trust, faith will not blossom into the hearts of man for
them to have the absolute trust in God (Surah:2:Al
Baqarah:8).
Two: A Place for Man to
Rely on
Instill faith by relying on Allah s.w.t. (Surah:94:
Al Insyiraah:8) as a place to depend on (Surah:112: Al
Ikhlaas:2). This is because Allah s.w.t. is always beside
(Surah:2: Al Baqarah:186) and always ready to render
His helping hands to His servants as they pray
(Surah:40: Al Mukmin:51). Prayers of His servants will
be answered, and in fact will be granted with better
things (Surah:93: Adh Dhuhaa:4-5).
Three: Purify Yourselves
Instill faith by purifying yourselves with the
determination to never shirk towards Allah s.w.t.
(Surah:18:Al Kahfi:110) by preventing one‟s self from
being conquered by the Satans (Surah:43: Az
Zukhruf:36) and to deter them (Surah:58:Al
Mujaadalah:19). At the same time, man must nurture
himself so that he will automatically abhor all evil
doings (Surah:49: Al Hujuraat:7).
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Four: Instill Faith and Transformation
Instill faith by practising the concept of:
Aamanuu wa ‟amilus shaalihaat in your daily lives.
This means that one must implement both forms of
worshipping (basic and transformational) in order to
form prosperity (Islam) in three (3) circumstance
(Surah:19: Maryam:15) by creating life with relevance
as a developed race (Surah:57: Al Hadid:25) apart from
creating blessings for the entire worlds which is the
theme of Islam‟s development in man‟s life. Wallahu
a‟lam.
Question No. (3):
What is Allah s.w.t.‟s oneness (Tauhid)?
The Islamic intellectuals have given many
definitions pertaining to this term. Some of them have
defined this as the heart‟s fortitude when believing in
God, while some define this as the soul‟s strength to
hold onto something, especially onto whatever related to
their religion and Godliness. However, this time, the
meaning of this term will be elaborated through its
definition.
Allah s.w.t.‟s oneness (Tauhid) can be defined
as the core of a person‟s faith worshipping God, having
the ability to turn this into the heart‟s strength towards
what is believed in the form of confidence.
Such belief directly leads to confidence. In fact,
such oneness will not be portrayed without confidence
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(Surah:15: Al Hijr:99), i.e. confidence at the levels of:
Ilmul Yaqin (Surah:102: At Takaatsur:5), „Ainul
Yaqin (Surah:102: At Takaatsur:7), Haqqul Yaqin
(Surah:69: Al Haaqqah:51) and Kamalul Yaqin
(Surah:4: An Nisaak:45).
These are the four (4) categories of confidence
which possess the ability to increase one‟s faith and
oneness with Allah s.w.t. when worshipping him and
embracing their religion. Therefore, it is utterly crucial
for man to portray these so that such oneness will be
instilled within one‟s self.
Portraying Allah s.w.t.‟s oneness
Within one‟s self (The first level)
Allah s.w.t.‟s oneness can be portrayed by a
person through three (3) levels:
First: Place the level of oneness as
self confidence.
Nurture yourselves with confidence until you
have a strong belief towards Allah s.w.t. (Surah:94: Al
Insyiraah:8), the Rasools (Surah:2: Al Baqarah:285), the
Holy Scriptures (Surah:2:Al Baqarah:4), the Angels
(Surah:2:Al Baqarah:285), the Judgement Day
(Surah:2:Al Baqarah:4) and fate and predestination
(Qada‟ and Qadar) (Surah:9:At Taubah:51).
Two: Place confidence at the
Four maqams.
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Self confidence must be well nurtured so that
one will be able to understand and hold firm onto such
confidence at its four (4) levels:
First: Confidence at the level of Ilmul Yaqin.
Initially, place self confidence at the level of:
Ilmul Yaqin – confidence via knowledge, as this
appears in maqam: Kallaa lauta‟lamuuna „ilmal
yaqiin (Surah:102: At Takaatsur:5). Thus, being self
confident when one attains knowledge and information
from reliable resources.
Self confidence will exist as: Zaalikal
kitaabulaa raibafiiihi hudallil muttaqiin – Surah:2: Al
Baqarah:2). This is when information received will be
turned into a non-compromising belief, as appears in
maqam: Yaa yahyaa khuzil kitaababi quwwah
(Surah:19: Maryam:9), where such self confidence must
be portrayed and positioned into three (3) maqams:
(i): Position the confidence of knowledge at
the Yaqin Bil Kitaab maqam:
Such confidence refers to believing in the
reading materials with its contents thoroughly read and
understood before believing in everything that appears.
Such initial confidence in browsing through
information is crucial to enable the reader to acquire
knowledge and build confidence to pursue further into
the subject matter.
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An example is cited:
When facing self ignorance towards the yam
plant, information in the reading materials have stated
that the plant causes a tickling sensation in the skin.
Thus, the reader at that very moment must believe that
the plant indeed causes the skin to itch, although the
reader may not have any prior information regarding the
said plant, as the genuinity of the information has been
certified by those experienced. Hence, the same goes
with the future generation dealing with religious matters,
God and Godliness in the context of confidence at the
level of: Yaqin Bil Kitaab being: Ilmul Yaqiin.
(ii): Position the confidence of knowledge at
The maqam of: Yaqin Bil Mursyida
Such confidence is based on the teacher
(mursyid), i.e.believing in what the teacher teaches and
the mursyid remedies (khitab al Aalimiin) provided by
the teacher based on his knowledge and wasilah
experience. This enables the pupil to acquire knowledge
based on the wasilah methods and field of study. The
motivation spirit obtained from such information will
encourage one‟s self to venture further in order to reap
its wisdom and benefits.
An example is cited:
When a teacher (Mursyid) explains that the
decisión to catch fish in the open seas will result in
much bigger catches, one must face its high risks. In
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such situation, pupils must believe in what has been
explained by the teacher, although they have never
experience the big Blue Ocean. The same goes with the
future generation when dealing with matters pertaining
to the religion, God and Godliness.
(iii): Position the confidence of knowledge at
The maqam of: Yaqin Bil Muhaddas
Such confidence is obtained from the Laduni
knowledge as a result from the deeds taught by the
wasilah teachers. The genuinity of such information is
proven a reality and witnessed by one‟s self without
having the need to refer to the others as soon as the
ta‟wiilul ahaadith skill is attained and certified by the
wasilah teachers.
An example is cited:
Based on the wasilah practises, an example is
quoted as: A person dreams of a train crashing into a
bus. The person himself is saved but his friends perished
in the crash. After some time, the dream turns to a
reality and the incident occurs. (Surah:37:As
Saaffaat:105). Such Haddasal ilmaa (informational
dreams) usually becomes a reality to those who practise
this.
Note: Fresh in the Author‟s
memories – The Lemal Ill-Fated
Train Accident-1970
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Second: Confidence at the level of ‘Ainul
Yaqin
Place self-confidence at the level of: „Ainul
Yaqin – confidence via sight without casting any
doubts, suspicion, or supposition onto what is presented
and seen (Surah:2:Al Baqarah:26).
Hence, a person‟s sight must concentrate on five
(5) levels of: „Ainul Yaqin:
First: Place your confidence onto maqam:
Ru’yah Bi’ainir Ru’yah. Second: Ru’yah Lin
Naaziratur ru’yah. Third: Ru’yah - Bizzuuqir Ru’yah.
Fourth: Ru’yah - Rabbani ruy’yah. Fifth: Ru’yah – Li
Ma’rifatur - Ru’yah.
(i): Place the confidence of sight at the
Maqam of: Ru’yah Bi’ainir Ru’yah.
Concentration and observation must be made as:
Ru‟yah bi‟ainir ru‟yah (visualize something with one‟s
one sight). In other words, seeing something that is
clearly visible or when presented by another person.
Thus, it is at this moment when one‟s
visualization and observation made by the eyes is able to
lead to confidence without casting any doubts, suspicion
or supposition. In fact, the confidence is further
strengthened at the level of: Ilmul Yaqiin (confidence
via knowledge).
An example is cited:
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Such position can be explained as the position
of a person when looking at the sun, moon and stars in
the sky or even the flora and fauna. When doing so, the
person is sure to feel strange and impressed with the
existing creations and is sure to fell the greatness of
Almighty God.
(ii): Place the confidence of sight at the
maqam of: Ru’yah Lin Naaziratur ru’yah
Concentration and observation must be made as:
Ru‟yah Lin Naaziratur Ru‟yah (Seeing something that
is visible). This is done when a person sees something
that exists in the surrounding or presented by another
person. Therefore, it is at this moment when the sight is
able to see what lies embedded without casting any
doubts, suspicion or supposition, due to the confidence
being at the level of: Ilmul Yaqiin (confidence via
knowledge).
An example is cited:
This is can be explained as a person who has
been given the opportunity to camp at the forest. At the
same time, the person seizes the opportunity to enjoy the
nature‟s beauty surrounded by lush greenery.
Hence, something else crosses his mind as he
thinks about the posible pieces of furniture that can be
produced from a tall thick tree. Such thinking portrays
his believe as appears in maqam: Wayatafakkaruuna
fiikhalqis samaa waatiwal ardhi Rabbaanaa
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maakhalaqtahaa zaabaatilaa (Surah:3: Ali
„Imran:191).
Such confidence leads to benefits apart from
being able to see the Almightiness of God‟s.
(iii): Confidence of the sight as in maqam:
Ru’yah - Bizzuuqir Ru’yah
At this level, one‟s sight must concentrate and
observe as: Ru‟yah - Bizzuuqir Ru‟yah. This means
that whatever seen will be felt by the person in the
surrounding or presented by another person.
At such moment, whatever benefits or beauty
seen will be expressed by the person‟s sight, tongue and
heart, and at the same time the person‟s confidence
towards God and His Almightiness becomes stronger
apart from being able to see the Almightiness of God‟s
without casting any doubts, suspicion or supposition,
due to the confidence being at the level of: Ilmul
Yaqiin (confidence via knowledge).
An example is cited:
This is explained by imagining a person
standing in the midst of the ripening paddy fields,
enjoying the breathtaking scenery of the mountains and
hills at the backdrop. This brings a sense of tranquility
to the person‟s inner self as he enjoys the natural beauty.
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At the same time, the person is able to feel the
Almightiness of God‟s besides strengtening his
confidence towards God as in maqam: Faainamaa
tuwalluu fasam mawajhullaah (Surah:2:Al
Baqarah:115), while he recalls his hidden thoughts
(zikir khafi) towards God (Surah:7: Al A‟raaf:205) as
this appears as: Whichever direction you turn your face,
there is the presence of Allah s.w.t. (Surah:2:Al
Baqarah:115).
Those who have a close rapport with Allah
s.w.t. are able to see God as the level of: „Ainul Yaqin.
(iv): Confidence of the sight as in
maqam: Ru’yah – Rabbaanir - ruy’yah
At this level, one‟s sight must concentrate and
observe as: Ru‟yah - Rabbanir - Ruy‟yah (Seeing God
– Seeing Him at the Godly maqam). In other words, all
that exists on the earth will perish, but the Face of God
will remain full of Majesty and Glory (Surah:55: Ar
Rahman:26-27), when seeing something that exists in
the surrounding or presented by another person.
Therefore, it is at that moment when the person
is able to see God‟s Almightiness as Creator: Kulluman
„alaihaa faan wayabqaa wajhurabbika zuljalaa liwal
ikraam (Surah:55: Ar Rahman:26-27) which describes:
Faainamaa tuwalluu fasam mawajhullaah (Surah:2:
Al Baqarah:115). At the same time, the person‟s
confidence increased to greater heights without casting
any doubts, suspicion or supposition, due to the
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confidence being at the level of: Ilmul Yaqiin
(confidence via knowledge).
An example is cited:
Such position is similar to a person deeply
falling in love, and his love cannot be expressed with
words, but only through his actions and expression. If
the person is unable to meet his lover in person, seeing
something symbolically will be sufficient to overcome
his love-sickness.
In such circumstance, the peson will not “see”
what physically exists before his eyes, but instead the
visión of his lover will come into picture (Asyaddu
hubbaa). In fact, such action does take place when a
person is indeed “deeply in love” with God, and this is
expressed by the tasauf members: Hasbiirabbi jallallah
– Maafii qalbi ghairullah…. Ilakh.
(v): Confidence of the sight
As in maqam:
Ru’yah – Li Ma’rifatur Ru’yah.
At this level, one‟s sight must concentrate and
observe as: Ru‟yah – Li ma‟rifatur ru‟yah (Seeing
something with familiarity): when something is being
seen, its owner automatically comes into the scene - its
inventor. In other words, when something is being seen
or presented, it is at that very moment the inventor
comes into the mind without casting any doubts,
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suspicion or supposition, due to the confidence being at
the level of: Ilmul Yaqiin (confidence via knowledge).
An example is cited:
This can be explained through a condition when
a person successfully nurtures himself to have the ability
to see God. This is especially so when a person has
attained the knowledge of God‟s (Surah:96: Al „Alaq:4-
5) and when a person is receives life‟s favours bestowed
by God (Surah:2:Al Baqarah:122). On the other hand,
when a person faces hardships. He will see them as
God‟s test (Surah:2: Al Baqarah:156) being carried out
onto a servant who has submitted to God (Surah:98: Al
Bayyinah:8) and who is always grateful to Him
(Surah:27: Al Naml:15).
Third: Place confidence
At the level of: Haqqul Yaqin
At the third level, place your confidence at the
maqam of: Haqqul Yaqin (Surah:69: Al Haaqqah:51);
having confidence without casting any doubts, suspicion
or supposition towards God‟s strength and abilities. This
is described as the strength of the heart of a person
towards God and is not compromised in any other way.
Such confidence not only exists in words, but is
obvious in one‟s actions. This can be portrayed in a
person through at least four (4) aspects:
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(i): Truly confident that God is always beside
man (Surah:57: Al Hadid:4), near and very close
(Surah:50:Qaaf:16) and is always ready to help His
servants (Surah:2:Al Baqarah:186) with His Almighty
Godliness (Surah:40: Al Mukmin:51).
(ii): Truly confident that God is the best
Guardian (Surah:12:Yusuf:64) and deserves to act as
man‟s guardian (Surah:73: al Muzammil:9) and a place
where man can depend on (Surah:112: Al Ikhlaas:2)
forever.
(iii): Truly confident that God is the owner of
all sustenance (Surah:29:Al Ankabut:17) and that man is
included by God (Surah:29: Al Ankabut:62) to belong
among the blessed (Surah:23: Al Mukminuun:29),
granted with His sustenance (Surah:74: Al
Muddatstsir:14).
(iv): Truly confident that God is the owner of
favours and blessings orientated prosperity and that He
bestows these to man in three (3) aspects of time
(Surah:19: Maryam:15) in this world and the hereafter
(Surah:2: Al Baqarah:201).
Fourth: Place confidence
At the level of: Kamaalul Yaqin
At the fourth level, place your confidence at the
maqam of: Kamalul yaqin (Surah:4: An Nisaak:45),
having the confidence of completeness, where this level
is deemed as the highest in the angle of man‟s Godliness
with God. Infact, such confidence excedes the
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confidence level of ilmul yaqin, ‘Ainul yaqin and
Haqqul Yaqin.
Such confidence involves the portraying of the
meaning of Godliness and servitude as God “loans” His
characteristics to His servants to enable them to display
His Godly strength as in maqam: Wamaa ramaitaa
izramaitaa walaakinallaah haramaa (Surah:8: Al
Anfal:17); for the sake of Himself and the virtual world
as blessings for His Qaliphs on earth.
Thus, this is the prestige of having confidence
towards God‟s ability (Surah:3: Ali „Imran:160) which
exists within a person (Surah:35:Al Faathir:10),
especially the Rasools and ambiyaaks and later inherited
by the waliyallah who practise the Godly wasilah
knowledge (Surah:5: Al Maidah:35).
In fact, confidence at this level exists within the
heart and belief of a person in two (2) situations:
(i): When something is practised and shows
proven results that are beyond a person‟s ability with its
knowledge ingredient is widely being put into use.
(ii): When Asmaa ul a‟zam is used by a person
bestowed by God through the laduni knowledge
(Surah:18: Al Kahfi:65) which reflects God‟s teachings
as in maqam: Allazii „allamabil qalam „allamal
insaana maalam ya‟lam (Surah:96: Al „Alaq:4-5).
Displaying of Oneness
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(At the second level)
Displaying Oneness:
Placing Oneness at the level of Mu’arrif
within one‟s self
If at the first level, oneness was displayed in the
form of confidence, therefore in the second level,
oneness is now being portrayed as the nature of:
Mu‟arrifu nafsah, i.e. getting to know one‟s self
through seeing and understanding one‟s own self
(Surah:30: Ar Rum:8) by getting to know God and His
oneness.
Therefore, for this matter, a person must always
reflect and ask his own self the following six (6)
questions throughout his life in this world so that he will
not forget himself (Surah:59:Al Hasyr:19). This is due
to the fact of his strong oneness ties with God and that
this will never be severed (Surah:2: Al Baqarah:256).
(i): Mu‟arrif in the context of self questioning:
Who actually am I? The answer to this question must
be concentrated onto two (2) aspects:
(i): Remind yourself that you are a servant of
Allah s.w.t.‟s as an: „Aabidiin, willing to devote to God
(Surah:51: Az Zaariyaat:56).
(ii): Remind yourself that you are the person
who will display Allah s.w.t.‟s vision of: „Ibaadiyas
shaalihiin who will one day have to return to your
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origins (Surah:28:Al Qashash:83) to meet God
(Surah:18: al Kahfi:110).
(2): Mu‟arrif
In the context of questioning one‟s self:
Question: What is the purpose for man to exist
on earth?
In order to answer this question, there are five
(5) matters that need to be emphasised on:
(i): Remind yourself that you have been
entrusted to worship and be in unity with God
(Surah:98: Al Bayyinah:5) by possessing the vision of:
Iyyaaka na‟buduu wa iyyaaka nasta‟iin (Surah:1: Al
Fatihah:5-7).
(ii): Remind yourself that you have been
entrusted with the task to identify the meaning and
performing of obligatory prayers (Surah:98:Al
Bayyinah:5), performing good deeds (Surah:5: Al
Maidah:2), meaning of life and death and prepared to
return to God‟s loving arms (Surah:6: Al An‟aam:162-
163) by performing everything in the name of God
(Surah:6: Al An‟aam:162). Such stand must be made in
order to obtain His blessings and acceptance upon one‟s
return to the Almighty creator.
(iii): Remind yourself that you have been
entrusted with the task to present things that cannot be
physically presented by God, for the sake of God‟s
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genuinity in accordance to the current knowledge and
technology apart from being grateful to His
Almightiness (Surah:57: Al Hadid:25).
(iv): Remind yourself about the task of
undertaking work apart from providing your family
members a comfortable place to live in (Surah:18: Al
Kahfi:17) besides providing them with sufficient and
suitable food (Surah:20:Taaha:81) for the sake of good
health is actually a form of responsibility.
(v): Remind yourself about the job which
provides you the assistance to generate economy and
finances for an easier life in this world. Apart from this,
it also helps open opportunities for the society to enjoy
its benefits that exist (Surah:43:Az Zukhruf:32).
(3): Mu‟arrif
In the context of self questioning.
Question: What are the preparations made
when living in this world?
This is a vital question to enable everyone to get
to know themselves better apart from preparing
themselves as Allah s.w.t.‟s Qaliphs in this world and
worshipping God who has created them in this world to
accomplish His vision, for the sake of creating easiness
and prosperity for those who worship and are in unity
with the Almighty God.
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For this purpose, the answers provided must be
emphasised onto three (3) aspects:
(i): Remind yourselves to make necessary
preparations of acquiring knowledge relevant with the
world‟s development and life‟s needs for a better and
prosperous life. Such preparations must reflect the act of
worshipping and the oneness of God‟s.
(ii): Remind yourselves to make necessary
preparations with wisdom and blessings. This means
that the knowledge acquired must be accompanied with
wisdom (Surah:2:Al Baqarah:269) so that you will be
bestowed with blessings (Surah:19:Maryam:31). It is a
fact that acquiring knowledge without its wisdom leads
to disappointment, as a person may claim to know how
to preach to the others (Surah:2: Al Baqarah:44) but
without him having the necessary knowledge for doing
so.
Such knowledge dilemma is similar to a male
papaya tree which has successfully dispersed its pollen
to another papaya tree (Surah:2: Al Baqarah:44) with
itself not knowing or seeing its very own fruits.
(iii) Remind yourselves to make necessary
preparations towards God and His Godly nostalgia so
that you will be able to prove to yourself on your
closeness with Him as He renders His special assistance
and Godly strength (Surah:35: Al Fathir:10) as in
maqam: Iyyakana‟budu waiyyaaka nasta‟iin
(Surah:Al Fatihah:5), easily recalled by man
(Surah:19:Maryam:6-7) as a person who worships God
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(Surah:19:Maryam:2-5) and know how to make use of
Him (Surah:3: Ali „Imran:160). Ponder over this.
(4): Mu‟arrif
In the context of self questioning.
Question: What is the success achieved by a
person while living in this world?
The three (3) answers given must be
emphasized on:
(i): Concentrate on achieving success in
knowledge and academics. In other words, a person
must successfully attain a high level in education and
know how to utilize its knowledge for the world‟s
advancement and preparation for the hereafter.
(ii): Concentrate on achieving success in
generating economy and finances so that its easiness
will be seen by the person himself and the society. The
same goes with achieving easiness in the hereafter.
(iii): Concentrate on achieving success in
presenting furqan from its resources that could help
develop the society and country based on its technology
explored by the person thoughout his life in line with
Allah s.w.t.‟s requirements and vision (Surah:57:Al
Hadid:25).
(5): Mu‟arrif
In the context of self questioning.
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Question: What are the preparations that need
to be made by a person for life in the hereafter?
The answers to this question must be
emphasised onto two (2) aspects:
(i): Remind yourself to make necessary
preparations to purify your heart before presenting it to
God as a sincere servant of His (Surah:15:Al Hijr:3)
similar to Ibrahim a.s. when he returned to God
(Surah:37:Asshaffaat:83-84).
(ii): Remind yourself to make necessary
preparations and ensuring that every action done reflects
your worshipping as an implementor of the concept of:
Aamanuu wa’amilus shaalihat.
Worshipping not only confines to performing
obligatory prayers, chanting supplications and singing
glorious praises, but also includes all daily tasks that are
undertaken.
(6): Mu‟arrif
In the context of self questioning.
Question: What is the level that is desired to be
achieved by a person while living in this world and in
the hereafter?
The answers to this question must be
emphasised onto two (2) aspects that need to be
stressed:
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(i) At the level of unwillingness to die before
attaining prosperity
Remind yourself to hold firmly onto the concept
of: Mustafaa lakumuddin and never to die before
attaining prosperity as required by Allahu„azzawajalla
(Surah:2: Al Baqarah:128), similar to the concept
practised by Ibrahim a.s. (Surah:2: Al Baqarah:132),
which was later inherited by Prophet Israeil a.s. (Yaakob
a.s.) and brought down to his descendants (Surah:2: Al
Baqarah:133) and Prophet Muhammad s.a.w.
(Surah:16:An Nahl:123). Allah s.w.t. then urged the
entire mankind to inherit this until the end of time
(Surah:45:Al Jaatsiyah:18).
(ii): At the level of possessing righteousness
and portraying self as a true believer
Remind yourself to possess righteousness and
to attain the level of a true believer. Both attributes
must be achieved and put into practice throughout a
person‟s life in this world.
These attributes are able to portray prosperity
which help generate life‟s easiness and sustenance
(Surah:65: Al Thalaaq:2-3) as such possessions will be
“bought” by Allah Ta‟ala at a high value (Surah:9: At
Taubah:111), besides them portraying Islam as a
religion that prospers in three (3) situations: In life, in
death and in resurrection (Surah:19: Maryam:15).
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The Third Level:
Place the Nature of Oneness at the Level of
Mu‟arrif in the Virtual world
If at the first level, oneness was potrayed in the
form of confidence, and at the second level, it being
portrayed with the nature of: Mu‟arrifu nafsah,
therefore, at the third level, such oneness will be
portrayed within a person as: Mu‟arriful „alam.
This is by understanding the nature and being
able to discover the secrets of furqan that exist in the
virtual world (Surah:18: Al Kahfi:7). Owing to this, man
must reap from its benefits (Surah:6: Al An‟aam:104) by
understanding and being in unity with God.
Hence, for this purpose, man must reflect
himself in the context of getting to know the nature
while asking himself the three (3) following questions:
One: Mu‟arrif
In the context of self questioning.
Question: What is the meaning of nature and
how is its actual form?
The answers to this question must be
emphasised onto two (2) aspects:
(i): Remind yourself that nature is actually
God‟s secret chest and must be explored by mankind, as
it stores all secrets of God‟s creations (Surah:6: Al
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An‟aam:104) that exist on earth and the entire universe
with its unique furqan, able to be explored and used by
man for their lives (Surah:32:Sajdah:17). These are
created from the nature so that man will have a better
understanding towards the Almightiness of God‟s
(Surah:3: Ali „Imran:191).
(ii): Remind yourself that nature is indeed a
source that triggers life‟s development in the form of
sustenance and blessings. Therefore, matters related to
knowing the nature in terms of its usage must be
stressed so that its hidden furqan can be explored,
discovered and fully utilised.
Two: Mu‟arrif
In the context of self questioning.
Question: How many natural resources created
by God and its benefits and usage are known by you?
The answers to this question must be
emphasised onto two (2) aspects:
(i): Question yourselves once again whether you
belong among those who ask about the benefits of God‟s
creations or whether you belong among those who are
oblivious or ignorant to reap beneits from the virtual
world (Surah:10:Yunus:101). This is due to the fact that
furqan that exists from its discovery process from the
nature‟s secrets will further strengthen your relationship
with God‟s oneness besides seeing God‟s Almightiness
that exist in His creations (Surah:2: Al Baqarah:256).
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(ii): Question yourselves once again on how far
the benefits reaped from God‟s creations have been
benefitted by yourself and on the hand, how far have
you been left out from discovering and using them.
Ponder over this.
Question:
What if the meaning of meditation?
When discussing about meditating in the
religious context, this term is rarely being used by the
studies on law. However, this term is widely used by the
Tasauf studies, and thus is being frequently used by this
group of people.
In a layman‟s term: meditation can be
explained as knowing something that must be known to
enable a deep sense of love towards it (Asyadduhubba)
and at the same time, a strong sense of confidence
towards it must exist.
In the religious context, the term: meditation,
can be defined as a guidance process of the soul and
thoughts based on a person‟s sanity, knowledge and
belief towards God with His strength of: wajibalwujud
khaliqul ‘alam who deserves to be worshipped (In
maqam: Alastubi rabbikum Qaaluu balaa syahidnaa –
Surah:7: Al A‟raaf:172) and asked for help (In maqam:
iyyaaka na’buduu waiyyaka nasta’iin – Surah:1:Al
Fatihah:5) until a person gains confidence (In maqam:
Wa’budd hattaa ya’tiyakal yaqin – Surah:15:Al
Hijr:99) towards His Godly strength which exists within
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the person‟s life (Surah:) as God‟s tranquility (In
maqam: Qaala aslamtu lirabbil ‘aalamiin – Surah:2: Al
Baqarah:128) in line with the needs of the holy Al
Quraanul Karim which has no doubts casted upon it
(Surah:2: Al Baqarah:2).
Question:
Why is meditating towards God
Is seen as crucial in a religion?
The task of meditating towards God is a deed
that is extremely crucial to be explored, ventured and
instilled within a person‟s soul who has embraced a
religion. Such importance can be concluded into four (4)
aspects:
One: Embracing a religion without truly
knowing God is indeed a disappointment, as this reflects
a person‟s self being without faith or unity with God.
Such person only believes God with words, but without:
the Godly Zuqiah – a feeling of sweetness in the soul
when worshipping God.
Two: Embracing a religion without truly
knowing God makes a person see God as a mere fairy
tale with a disappointed soul – trying to believe
something that is doubtful because there is nothing to
prove God‟s blessings.
Three: Embracing a religion without truly
knowing God will not allow the person to have the
confidence when performing a deed. In other words,
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hoping for something with doubts will lead
disappointment when worshipping God.
Therefore, be reminded that a person‟s
confidence and dependence will not be nurtured within
the person‟s heart as long as he does not understand
what all these mean.
Four: Embracing a religion without truly
knowing God will cause such person‟s worshipping as
doing something half heartedly. Thus, such person will
not be able to sense the merits that have been assured, as
he lives in utter oblivion on who will bestow such
merits. The same goes with the assurance and merits
that are delayed – only upon death. Therefore, this is a
dilemma faced for not knowing God.
Question: What is the form of meditation
practiced by the Tasauf people until they have been
known as those people who have successfully meditated
towards God?
When discussing about meditation, the Tasauf
members have classified it into three (3) stages:
One: At the Ma’rifatullahi bi’ilmi stage
Understanding Allah s.w.t. through knowledge
based on the concept of: Iqra‟ bismirabbika (Read in
the name of your God – Surah:96:Al „Alaq:1). The
method of meditating towards God at this stage is
guided by a mursyid during the initial stages of
acquiring the Tasauf knowledge. Guidance will be
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provided to enable the pupils to understand God. At the
same time, they will also be guided on the methods to
purify their hearts by performing supplications founded
by the Tasauf school of thoughts.
At this level, pupils will be provided with
information on faith and oneness with God, to
strengthen their faith and to grasp a better understanding
on God.
Two: At the Ma’rifatullahi binafsih stage
Understanding Allah s.w.t. through
understanding a person‟s own self based on the concept
of: Wafii anfusikum afalaa tubshiruun (Also in your
own selves; can you not see?) – (Surah:51: Az
Zaariyaat:21).
At this level, the Tasauf pupils will be taught on
the methods on how a person is able to observe his own
self using his eyes and heart until they are able to sense
God‟s greatness besides understanding their own
weaknesses in the context of their relationship with God.
Thus, they will take necessary steps to rectify their
shortfalls while increasing their good deeds, in line with
the requirements and encouragement of God‟s.
Three: At the Ma’rifatullahi quwwa
tallahi stage.
Understanding Allah s.w.t. through His strength,
as this concept was discovered at the ruhul ma’ani of
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verse: Mankaanayuriidul‟izzata falillaahil
„izzatujamii‟aa – Surah:35:Faathir:10 and: Faman
yakfur bittaaghuuti wayu‟mimbillahi faqadistam
sakabil „urwatil wusqaa lamfishaa maalaha –
(Surah:2:Al Baqarah:256). Both concepts will help a
person to understand better on God‟s strength and His
Almighty authority (Surah:3: Ali „Imran:160).
At this level, the pupils are continuously
encouraged to purify their hearts and lift their desire‟s
esteem, while emphasizing them to practice the concept
of: Wahuwa ma‟akum ainamaakuntum –Surah:57:Al
Hadid:4) together with: Wanahnu aqrabu ilaihi min
hablil wariid – Surah:50:Qaaf:16) until they are truly
convinced with the belief that God and His Almightiness
remain with them always and everywhere (Surah:2:Al
Baqarah:115).
The End
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Classical Philosopher, Prof. Dr. Igor I Kondrashin President
World Philosophical Forum giving a talk at the Universiti
Teknikal Melaka during his visit to Malaysia on 23rd May 2014
Halawa
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258
Dat
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Ph
ilo
sop
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Halawa
Al Fathun Nawa Dr. Halo-N
259
A m
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A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N
as a symbol of close rapport and amicable relationship between
Dato‟ Philosopher Dr. Halo-N with his Blood Master, Professor Qausar Yoshinory Asakawa (Japan) during a massage therapy in
Suite 1062 Peninsula Hotel, Manila in conjunction with the Gusi
Peace Prize International Awards 2014 in Manila, Philippines.
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The Sixth Chip
Understanding Faith,
Sunnah and Wasilah (Which One is the Religion‟s Foundation?)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3- 2014
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Questions and Answers of the Converts
Title: Ignorance before Embracing Religion
Understanding Faith,
Sunnah and Wasilah
Question: What is wasilah, and Sunnah when
having embraced a religion?
Answer: In order to answer this question, it is
best if the definition of wasilah and Sunnah and their
practices are described in the religious context.
Definition: Wasilah and embracing religion
The term: wasilah or simply the means of the
religion can be defined as the religion‟s pillar of faith
which must be practised throughout a person‟s life in
this world, in line with God‟s visión for creating
mankind to execute the role of Allah s.w.t.‟s Qaliphs on
earth (Surah:2: Al Baqarah:30). This is based on life‟s
concept (religion) as practised by Nuh a.s.
(Surah:42:Asy Syuuraa:13) and was later inherited by
Allah s.w.t.‟s Rasools, Ibrahim a.s. (Surah:23: Al
Mukminuun:78) and Prophet Muhammad s.a.w.
(Surah:16: An Nahl:123), based on the concept of:
Prosper – (In maqam: Qaala aslamtu lirabbil
„aalamina - Surah:2: Al Baqarah:128): to prosper in
life, death and during resurrection. (Surah:19:
Maryam:15) means to live well in this world and in the
hereafter (Surah:2: Al Baqarah:201) due to the level of
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righteousness towards God. In fact, such method was
subsequently inherited by the generations that followed
until today (Surah:2: Al Baqarah:132-133) without any
alterations made to its concept or methods; or from one
mursyid to another until the Judgement Day.
Definition: Wasilah knowledge
And its practises in the religion
The term: wasilah in the context of knowledge
and practises in a religion (Surah:5: Al Maidah:35) can
be defined as a continuous chain of knowledge and
deeds accepted and practised by Prophet Muhammad
s.a.w. and later inherited by his friends and from one
mursyid to another, without any alterations made to its
original form until the Judgement Day.
However, its wisdom remains the same
(Surah:2: Al Baqarah:269) similar to its earlier times
and this is widely practised by the members of Tasauf
and Tarikat school of thoughts
Definition: The term: Sunnah
In the religion
The term: Sunnah in the religion can be defined
as a compilation of statements utters and actions done
by Prophet Muhammad s.a.w. during his life. These
have become the religion‟s core by the ulamas as the
utterance and actions of Prophet Muhammad s.a.w.
reflect the attributes of the holy Al Quran which must be
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followed by everyone who yearns to establish his
religious belief.
Definition: The term: Sunnah
In the religion‟s practise
The definition: Sunnah in the religion‟s practise
can be defined as a step of imitating and putting into
practise the utterances and actions of Prophet
Muhammad s.a.w. to enable a person to strongly portray
his religious standings similar to the attributes of the
Prophet. By doing this, man will feel as if he has
accomplished the right thing in his religion while
obtaining merits without thinking of the effects of such
doing in terms of the current civilization‟s relevance.
Question:
What is the difference between Wasilah and
Sunnah in the religious context?
Answer:
There are four (4) matters that need to be
atended to:
One: Wasilah is a concept of practises of a
given field of knowledge which lead to wisdom
(Surah:2: Al Baqarah:269) based on the knowledge
imparted and practiced by Prophet Muhammad s.a.w.
Later, its methods were passed on (Surah:48: Al
Fath:10) to his friends and the generations that pursued
(Surah:48: Al Fath:18) as a continuity to the newer
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generations without making any alterations to its
contents, methods or wisdom.
In the meantime, Sunnah is a process of
displaying deeds that have been imitated from Prophet
Muhammad s.a.w. based on the examples quoted by his
friends and recorded as hadith. Later, these were
followed closely by the religious and received
continuous merits without refering them to its
knowledge, wisdom or relevance with the current times.
Two: In the context of the wasilah deeds, the
term: Copy the Sunnah of Prophet Muhammad s.a.w.
based on the concept of the holy Al Quran
(Surah:47:Muhammad:2) as commanded by God of the
worlds onto Prophet Muhammad s.a.w. so that he too
will ensure that he follows the holy Al Quran
(Surah:6;Al An‟aam:106). Such concept of the
approach‟s genuinity enables the non-Arabs („Ajam) to
maintain their culture without referring to the attributes
of Prophet Muhammad s.a.w. who was also an Arab.
This proves that even the non-Arab practitioners are free
to practice their culture to form a prosperous life
through Islam.
In the context of the Sunnah‟s practices in the
eyes of the ulamas pertaining to: Follow the Sunnah
made from the personal traits of Prophet Muhammad
s.a.w. as an Arab, he would not have been seen as a
pious person if wasn‟t clad in a robe and thick beard as
the Arabs, apart from eating and speaking as one.
Everything had to reflect the Arabs. Otherwise, those
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poius will not be seen as being religious, although some
of such actions could be seen as being really backward
from the reality of the world‟s relevance. Instead, the
newer image portrayed may actually cause such people
to become more naive than the pious.
Three: In the Wasilah practice, specific
emphasis is given to ensure the knowledge and wisdom
attained is truly from Prophet Muhammad s.a.w.
Therefore, this is certified based on the knowledge‟s
originality before the pupils can receive such teachings
from a mursyid from the Tasauf or Tarikat School of
thoughts. This is because such knowledge can never be
taught by any layman or followed blindly, without
having specific rules.
Furthermore, the Sunnah is all about virtues.
Therefore, matters involved in reflecting the personal
actions of Prophet Muhammad s.a.w. can be copied at
anytime without having anyone to guide. For example,
when a person dons a robe, just wear it; and if a person
wears a pair of slippers, just wear it. However, should
such circumstance occur without proper understanding
to the traits that reflect Prophet Muhammad s.a.w., such
person‟s heart will be deemed as void within due to
ignorance towards its wisdom and benefits: although
such person is only trying to accumulate his personal
merits from God.
Four: In the Wasilah concept, there are three (3)
phases involved in learning and venturing into the
religion.
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The first phase: Guidance which concentrates
on matters related to understanding God and His
oneness. The second phase: Guidance which
concentrates on matters related to the process of
purifying the heart and teaching man to build a close
rapport with God until such person is able to attain the
level of: Insaanul Kamil and righteous towards God,
while The third phase: Guidance which concentrates
on the process of presenting furqan and life‟s ornaments
(Surah:18: Al Kahfi:7) so that life‟s prosperity will be
made the purpose for the creation of religion in man‟s
life.
In Sunnah, the process of learning and venturing
the religion is carried out in three (3) phases.
The first phase: Guidance is concentrated onto
the intelligence of a person towards matters related to:
fardu ‘ain, fardhu kifayah, sunat, must, makruf,
forbidden and permissible (halal).
The second phase: Guidance is concentrated
onto matters that strengthen the personal traits of the
people of Prophet Muhammad s.a.w. being religious and
closely related to merits, punishment, and Paradise.
The third phase: The Sunnah guidance is
concentrated onto understanding and venturing into the
hadith. In fact a person will not be seen as being pious if
he does not have the expertise in the hadith.
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This is the conclusion of a person‟s faith
towards his religion as today as the result of using hadith
which puts aside the holy Al Quran and paying more
importance onto the hadith (Surah:25: Al Furqan:30).
It may be felt that the holy Al Quran is still
insufficient as there are some of the hadiths that are
doubtful (Surah:47: Muhammad:24).
Question
What is the difference between Sunnah and
virtues and what is the role of Sunnah in a religion?
Answer: Before answering this question, it must
be stressed that the absence of virtues in a religion is a
real disappointment because matters related to virtues
must never be neglected. This serves as a stern warning
to those who wish to venture deeper into the religion, as
some people may claim that the religion is based on the
Tasauf and Tarikat school of thoughts. However, it must
be reminded that there are no such school of thoughts
based on the wasilah which would abandon or belittle
the religion‟s virtues.
At the same time, it is stressed that virtues and
Sunnah are two (2) different matters. Performing
obligatory prayers, fasting, giving in to charity, and
performing the haj pilgrimage are not only being
classified as Sunnah but are also seen as elements of
virtues that have been determined by the holy Al Quran
which must be observed and obeyed by Prophet
Muhammad s.a.w. and the people of Islam.
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This means that when a person performs the
obligatory prayers, he is not observing the Prophet‟s
Sunnah, but instead, fullfilling an obligation towards his
religion, as commanded by God. Once again,
performing of obligatory prayers is never considered as
obeying Muhammad a.s.‟ Sunnah, but in accordance
with Muhammad a.s.‟ virtues which must be obeyed by
all Muslims, including Prophet Muhammad s.a.w.
himself. This is because if Prophet Muhammad s.a.w.
wished to become a Muslim, he had to obey this
commandment (Surah:2: Al Baqarah:128).
This position must be clearly explained as there
are several matters in the Sunnah which have been
documented by the religion, but are not seen as virtues.
For example: Haj by proxy (Badal Haji) and Tahlil by
proxy in Mekah, recital of Talqin (Surah:35: Al
Faathir:22), marriage customs and welcoming a
newborn, etc. have been created within the religion as
are claimed to be Sunnah (Surah:35: Al Faathir:22).
It is clear that not everything has been made
Sunnah by the current religion based on the virtues
of Muhammad s.a.w. However, these have been made
as Sunnah by the customs and religion as elements of
the religion. On the contrary, these have been prohibited
as these do not reflect the religion.
Such act reflects the foolishness of the Muslims
as they claim these as the religion‟s act – as a Sunnah
with merits being granted. Owing to this, the people of
Islam must unite and redefine the term: Sunnah so that it
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would become relevant with the religion‟s position
(Surah:2: Al Baqarah:42).
Thus, man must always remind himself to
strengthen his religious knowledge and practice its
virtues (Surah:5: Al Maidah:48) contained in the
religion; the virtues practised by Prophet Muhammad
s.a.w. based on the virtues gazetted by Allah s.w.t.
through the holy Al Quran.
Another form virtue, Syariat which not only
must be practiced by the people of Prophet Muhammad
s.a.w. (Surah:45: Al Jaatsiyaah:17-18) but instead the
the same virtue, Syariat needs to be put into practice
himself by Prophet Muhammad s.a.w. throughout his
life (Surah:45: Al Jaatsiyah:18).
Such virtues will never be seen as a confusion
with matters invented by the current ulamas claiming to
be religious (Surah:2: Al Baqarah:42) who are forced to
accept them as being religious, failing which,
punishment will be imposed, even though the doer
claims its truth in the religion (Surah:18: Al Kahfi:20).
Hence, it must be stressed that it is not wrong to
embrace the religion by referring to the Sunnah
behaviorism of Prophet Muhammad s.a.w. In fact, these
out to be strengthened by looking at three (3) conditions:
The first condition: Follow the actions of the
Prophet that are still relevant with time and evergreen,
and on the other hand, never make use of the Prophet‟s
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actions that are deemed as irrelevant into Sunnah
(Surah:57: Al Hadid:25). Nevertheless, such actions that
are deemed irrelevant with the current times but are still
in use will cause insult to the Prophet.
For example, the action of pitching tents as a
place to reside, travelling on camels or the use of swords
in war during the nuclear era. If man is still adamantly
using these backward methods and claim them to be
Sunnah, that would actually reflect a zany Sunnah
instead.
Therefore, man must be reminded once again
that such irrelevant elements that are still in use by the
Muslims claiming them to be the Prophet‟s Sunnah will
reflect their ignorance in knowledge in seeing life‟s
concept based on: Walal aakhiratu khairullaka minal
uulaa (Surah:93: Adh Dhuha:4-5). This is an utter
blunder which will cause Muslims to become
backwards, similar to the apes that take pride in their
thick forest.
The second condition: Following the Sunnah
does not mean imitating the Arabs or trying to imítate
them due to the Prophet‟s Sunnah. Such action actually
degrades one‟s own culture just for the sake of imitating
the Arabs by donning their attire.
This is not the religion‟s culture and in fact
there are numerous cultural elements such as these that
have been prohibited by the authorities. This proves the
foolishness of such people trying to imítate the culture
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of the others as they feel that by donning Arabic attire,
their will accummulate more merits from God. Give this
fact a deep thought as the sanity of the mind does not lie
in a long beard or an Arabic robe.
The third condition: Follow the Sunnah based
on the hadith and this must be attentively observed so
that no false Sunnah will be observed. This must be
performed in two (2) angles:
One: Look around to determine if the hadith is
indeed a hadith. This is because there are hadiths that
are false or weak. In fact, there are numerous major
issues of life that have been weakened by hadiths but
encouraged by the holy Al Quran; and on the other hand
the minor issues have been acknowledged by the hadith.
Furthermore, there are many more suggestions that have
been made by the hadiths onto the religion‟s practises
that have been kept at a distance from the current
world‟s relevance.
Two: Look around to determine if the Sunnah
follows the hadith. Such observation must be thoroughly
made onto the traits, practises and analogy of the earlier
people.
It is understood that their interests and practises
may not always be correct, having new parties to accept
their actions as venerated ulamas, who later turn the
religion‟s analogy into elements of belief. These are
then later used to go against the faith, should doubts be
casted upon them.
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On the other hand, the deed performed may not
reflect its truth, and may sway towards another direction
- just for the sake of man‟s individual importance and
Money making. Therefore, embrace the religion by
placing importance on its venerated correlation for
better sustenance (Surah:36: Yaasin:21).
Therefore, the future generation, give these
points a deep thought if you wish to follow the newer
Sunnah: Sunnah for livelihood and embracing the
religion by proxy – a new religious trend in ths era. This
will seem as if even God can be deceived. (Surah:2: Al
Baqarah:9-10). Wallahu a‟lam.
Question: What will probably happen if a
religious person is without its wasilah and what will also
happen if a person embraces the religion without its
Sunnah?
Answer: Every person who has embraced Islam
is obligated to obey the wasilah observed by Prophet
Muhammad s.a.w. (Surah:5: Al Maidah:35). This is
because virtues and wasilah can never be separated and
that the absence of either one element will lead to
destruction. Therefore, both elements must be practised
simultaneously, without any gaps.
Owing to this, it must be thoroughly understood
that wasilah is a basic term in Islam, as Islam that was
accepted by Prophet Muhammad s.a.w. is indeed a
religion of wasilah (Surah:22: Al Hajji:78).
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It was the religion of Prophet Nuh a.s. which
was lated inherited by the later Prophets and Rasools
(Surah:42:Asy Syuuraa:13), until Prophet Ibrahim a.s.
and Prophet Muhammad s.a.w. (Surah:16: An
Nahl:123). The same was further inherited by the newer
generations that pursued until today (Surah:2: Al
Baqarah:132-133).
Thus, if Islam is based on wasilah, it is definite
for the religion to be based on the same, due to the fact
that wasilah can never fade away from the religion; as
long as Islam remains the foundation and virtues of
Muhammad s.a.w.
On the other hand, should the religion lose its
wasilah and that the people do not seek or practice it, six
(6) matters would occur towards the religion and people:
One: Should the religion lose its wasilah, it
would no longer be considered the religion of Islam.
And, should the religion not make use of the wasilah of
Muhammad s.a.w. who is known to be the person who
introduced the Islamic wasilah (Surah:16: Al Nahl:123
with his traits as Prophet and Rasool who received the
religion‟s wasilah of Ibrahim a.s.
Two: Should the religion lose its wasilah, it
would no longer be considered as the religion‟s
practices, if it didn‟t set its base onto the wasilah
practices and methods of Prophet Muhammad s.a.w.
based on the the religion‟s wasilah of Ibrahim a.s.
(Surah:3: Ali „Imran:68). Therefore, only through such
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practice will allow man to understand God and to be in
unity with Him through their faith and righteousness
(Surah:5: Al Maidah:35).
Three: Should the religion lose its wasilah, man
will not be able to feel the Godly benefits as if they do
not practise the religion‟s wasilah. This is because the
wasilah is a practice which preserves its originality in
terms of its practices and methods, being in its natural
form. Such deeds teach man to understand God apart
from benefitting from His favours by being in His
oneness (Surah:84:Al Insyiqaaq:6) besides knowing
how to make use of Him (Surah:94:Al Insyirah:8), as
God is always ready to render His divine helping hand
to His servants (Surah:2: Al Baqarah:186).
On the other hand, please be reminded that
feeling disappointed towards Godly matters is a norm
among those who worship Him; if such person ignores
the religion‟s wasilah practises. Hence, God‟s presence
will not be felt. So, give this matter a deep thought.
Four: Should the religion lose its wasilah and
when the religious people ignore its practises, such
people will not feel His blessings, which eventually lead
to utter frustration worshipping Him (Surah:94: Al
Insyirah:8) and as a place for them to depend on.
This is when a person prays to God, but at the
same time, loses his dependence towards Him.
(Surah:42: Asy Syuuraa:26) with thousands of excuses
as if trying to comfort one‟s self. If something asked for
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is not fulfilled, the person will tend to feel disappointed
for not having a place where he can rely on for help as
in: Iyyaaka na‟budu waiyyakanas ta‟iina (You alone
we worship and You alone we call on for help - Surah:1:
Al Fatihah:5).
Wisdom and help being: Wamaa
ja‟alahullaahu illaa bushraa lakum walitat maina
quluubu kumbih…ilakh (Surah:3: „Ali „Imran:126)
may not appear in a person‟s life when he feels
disappointed and hopes dashed although he has
embraced the religion and worshipped God for a long
time.
Five: Should the religion lose its wasilah, a
person may not feel God‟s presence being near
(Surah:50:Qaaf:16), if the wasilah deeds are not instilled
within himself although he may continuously pray for
for life‟s easiness when facing hardship (Surah:14:
Ibrahim:43). In fact, this is an action which frequently
exists without purpose when such person feels God‟s
presence being distanced.
Such proposition denies the Godly fact, Hence,
religious guidance which have not been nurtured on the
wasilah path will cause such predicament. So, what kind
of religion will this be considered if man himself is
unable to feel God‟s presence and its sweetness. Answer
this on your own.
Six: Should the religion lose its wasilah, the
religion will not be portrayed as a platform for
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developing man‟s life, with the religion‟s motto based
on: Aaamanuu wa‟amilusshaalihat may not function
with its exactness. Hence, this will be made ambiguous
by the Sunnah belief which leads one‟s sight and heart
towards merits and sins, as if tying to assume the
Prophet‟s role.
At the same time: Aamanu
Wa‟amilusshaalihat is narrowed down in terms of its
meaning until man will concentrate efforts towards
praying in a congregation rather than seeing ways to
develop themselves and to get closer to God so that the
society could stand tall in: Liyaquumannasu bilqisti –
So that man may conduct themselves with fairness
(Surah:57: Al Hadid:25) in line with the teachings of the
religion‟s wasilah and the purpose of man being created
to develop the earth (Surah: 18: Al Kahfi:7); similar to
God‟s vision.
Therefore, the future generation, there is a huge
gap between those who embrace the religion based on
wasilah with those who embrace the religion with
virtues based on Sunnah; similar to the difference
between the usage of camels and cars as a mode of
transportation.
In the meantime, why is there a huge gap
between the effects of religious guidance based on
wasilah with those based on Sunnah? There are four (4)
answers to this question:
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One: Knowledge guidance of virtues based on
Sunnah does not concentrate its teachings for man to
understand their actual purpose of being created: why
man must embrace religion and why has Islam been
chosen as their religion.
Two: Knowledge guidance of virtues based on
Sunnah does not concentrate man‟s understanding
towards their importance of being able to determine
themselves as: Bilqisti (relevant) advanced and
innovative (Surah:57: Al Hadid:25) apart from
possessing: Wisdom, Reason, Morality,
Responsibility and Justice, being advanced in this
world and the hereafter.
Three: The virtue-based guidance based on
Sunnah which revolves around hadith and analogies
tends to lower man‟s efforts. The world is then seen as a
place for easing one‟s self with the wealthy being
questioned on the Judgement Day, whereas the poor will
find their place in paradise before the rest, etc.
Nevertheless, such guidance discusses more on matters
related to sins and merits; giving the assumption that the
Muslims will easily enter hell and this topic has
somehow poisoned the development and mind of
mankind.
However, at the same time, the society will not
realize that their minds have actually been poisoned, and
instead, they will accept these as their religion‟s
anology; although there are some amongst them who
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might grumble about such “poison” that exists within
their vicinity.
Four: The virtue-based guidance based on
Sunnah guides Muslims towards abandoning the holy Al
Quran (Surah:25: Al Furqan:30). This is because some
of the ulamas claim that the religious reviews made by
the holy Al Quran are rather incomplete without the
hadith and ulamas‟ anologies.
This means that should such matter be accepted
as a universal view, the concept of the holy Al Quran
interpreting the holy Al Quran (Surah:41:Fussilat:3)
which became the foundation to the interpretation
methods of Prophet Muhammad s.a.w. (Surah:16: An
Nahl:4) as a wasilah interpretation model can no longer
belong among the Sunnah‟s wasilah or made as the
interpretation‟s idol.
On the other hand, the society will continue
saying: Interpretation without the hadith is
incomplete, and that the holy Al Quran
interpretation without hadith is a mere
interpretation of the mind, and not from the religious
people. Hence, the society will be urged to keep away
from accepting such interpretation concept, but to accept
the holy Al Quran‟s interpretation method made by the
hadith and analogies; although the hadith and anology
based interpretation methods are found to have failed in
their explanation on the holy Al Quran verses.
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Owing to this, it has become a dilemma and
weakness which must be looked into seriously – if Islam
based on the holy Al Quran is to stand on a firm ground.
Such dilemma which rejects the actual interpretation
methods can no longer be considered as a form of
interpretation of the Prophet‟s Sunnah. Instead, such
interpretation method is considered as having deviated
from the behavioral Sunnah of the Prophet and this must
be put aside. This dilemma signifies a clash between
knowledge of two different worlds.
Therefore, man‟s lifestyle must be changed so
that such dilemma can be avoided. Give this fact a deep
thought as sound thoughts in weighing such dilemma
functions as man‟s core in life. (Surah:29: Al
Ankabuut:43).
Five: The virtue-based guidance based on
Sunnah causes man to become inconsistent in the
religion‟s regulations, especially when there are
flexibilities in: Dharurah (emergencies) that have been
misused by certain quarters which cause such
regulations to become inconsistent.
During such matters, what is permissible and
forbidden can be altered in accordance to the current
importance and requirements. Furthermore, when
different views emerge within certain cases at different
places, and these depend on the number of ulamas. This
will cause the regulations made not to be based on
God‟s requirements, but instead on man and the current
leader‟s needs. So, give this matter a deep thought.
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Question: What is meant by: Aqidah (faith)
within a religion when: “When a person‟s faith
collapses, so will his religion?” is uttered.
Answer: This is a good issue to be raised, but is
extremely sensitive. This is similar to lighing a
cigarrette at a petrol station. Therefore, the Author
needs to practise extra caution when answering this
question. No matter what, this question must have its
answers. Most people understand what faith means, but
people rarely understand about this term and where its
origins are from.
In fact, when asked: where does faith origínate
from? The answer will be: from the Muslims, and not
from God. Therefore, the holy Al Quran does not
function as faith; but more of life‟s constitution based on
God, with the holy Al Quran being interpreted and
recited.
On the other hand, the future generation must
understand that faith is something that cannot be argued
or blindly interpreted in accordance to academic
research studies on modernization which might tend to
obstruct development due to the reason that faith is
something that cannot be argued.
When such situation occurs, the Muslims
themselves will claim that the faith has not been
properly explained. Instead, faith will be made into a
weapon towards such understanding as: Sami‟naa
wa‟ata‟na (Listen and obey) as the religion‟s faith
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which will be seen as more powerful than the holy Al
Quran. Such Muslims will have the willingness to act
above God which could lead others towards destruction
(Surah:18: Al Kahfi:20) as they claim that only their
faith is considered as their religion and the others are
not, and the others will be considered as wrong and
deviant.
The term: faith can be understood as something
that must be firmly held and practised, as created by the
guidance doctrine which centers on the concept of:
Unquestionable Literature with its truth
unquestionable or doubted upon although there may be
loopholes and pinholes that could be raised and doubted.
Such are the religious concepts of certain
resources based on the Holy Scriptures that have failed
to clearly iron out issues pertaining to one‟s belief and
practice. Hence, the Muslims who embrace the religion
by concentrating on faith alone have actually founded
their understanding towards their religion which does
not reflect on any meaning from the holy Al Quran‟s
verses, as they are only able to explain these through
their faith based on three (3) other resources considered
sacred and equivalent to the holy Al Quran. In fact
people could face punishment should they insult or
belittle their faith. Among the resources meant include
the Hadith, anologies and views of the ulamas.
These are the three (3) resources involved in
spreading the religion, concentrating on only one angle.
This will reflect the religion as being non-
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knowledgeable and ignorant when such resources sway
away from the holy Al Quran and fail to fulfill the holy
Al Quran and its verses‟ requirements.
Therefore, should such situation occur with the
Al Quran not being able to bring any meaning to the
Islamic foundation of a person, such person will be
deemed as having embraced a religion which is unable
to function as one – with utter emptiness.
Definition of: Faith
The Islamic faith can be defined as a review or
conclusion made by the Islamic ulamas or a group of
Islamic congregation when interpreting an issue closely
related to the regulations and lifestyle of Islam based on
three (3) resource branches of Islamis Jurisprudence said
to be based on the holy Al Quran. In the end, this is
made as a conclusión (faith) at par with the holy Al
Quran. Punishments will be imposed should these be
doubted. However, there are numerous hadiths that are
deemed as false, but its usage being permissible as “new
water” – its purity and acceptance at the world‟s
standards.
In the meantime, its analogy in terms of faith
functioning as Right Literature cannot be doubted at.
Hence, this exists from the statements and writings
made by the venerated ulamas as mere hear say that
do not require academic arguments or doubts.
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In the meantime, besides having the hadith and
analogies playing their roles in determining elements of
faith, the ulamas too play an important role in ensuring
matters related to faith, where decisions made by them
pertaining to faith is referred to the Hadith and
analogies which produce – ijtihad (independent
reasoning). This a newer view of the ulamas when a
given issue fails to be seen within a hadith or analogy.
However, this is then classified as an element of faith.
Such independent reasonings have led to
numerous doubts being casted as these are far from
being relevant. In fact, its obvious ignorance causes the
people to look rather foolish practising the faith. A form
of independent reasoning that conclude the origin and
the form of DNA of a creation, is similar to the flesh
(Lahmaa – Surah:5: Al Maidah:3).
Such faith does not take into account the
structure of nature‟s creation. This is similar to the
oxygen (O2) molecules which can never be the same as
water (H2O) molecules although the oxygen molecule
sexists in the water molecules (H2O). Therefore, it is
obvious that the oxygen (O2) molecules are never water
(H2O) molecules or wáter itself. The same goes with the
pig DNA which is not similar to the pork DNA although
the pig‟s DNA exists in the pork.
This is the ijtihad that will cause the religious to
find it difficult to consume food. Example: when they
realize that there are many fish in the river which
contain the pig‟s DNA and the same goes with
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vegetables in the market. (Note: Please refer to the
scientists of Natural Products. The Author is also a
Natural Products and Bio Chemisty Scientist).
Therefore, what is the ijtihad of faith towards
the islamic banking system, as it is not based on hadith,
analogies and the holy Al Quran (Note: Is it sufficient
with the verse: Wata‟aawanuu „alalbirri wataqwa -
Surah 5: Al Maidah:2 – to be used as the foundation to
Islamic banking?), whereas the banking system‟s
implementation is based on its modification of system
to maintain the system‟s requirements and to supposedly
prevent raking bank interest (Surah:3:Ali „Imran:130).
Therefore, the issue raised here is if the
financial forensics process in the aspect of permissible
and prohibited is thoroughly studied, when a bank loan
has been approved and granted to its customer based on
the Mudharabah concept and is assumed to prevent
raking bank interests, will the bank not be practising the
concept of: irregular business by borrowing money
from another party to top up the current fund with its
bank interest? (Note: Inquire this from the bankers).
Furthermore, why isn‟t the financial resource
checked via forensics from its depositors, whereas there
are many non-Muslim depositors who deposit their
money using the Islamic banking system. And, how will
it be should the deposits used by the Islamic banking
origin from the sale of liquour and pork?
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However, such situation defers with investments
made at the Stock Exchange which thoroughly refines
businesses dealing with what is permissible and
forbidden at its stock exchange counters, thus rejecting
whatever forbidden.
This describes the hardships one has to undergo
when embracing a religion and with the self-acclaimed
brilliant intellectuals who claim that even DNA is at the
same level of meat (Before the commencement of
Dharurah – even the forbidden can become permisible)
which sees inconsistencies in its consequences.
These are among the two (2) examples of faith
that have to be accepted as elements of non-devastation
upon the creation of the religion based on the crossroads
of ijtihad and faith that are not being based on the
knowledge‟s relevance which has worsened the
situation. In fact, even the highly educated religious
people have made things even tougher in matters related
in modernising the religion due to globalization.
Owing to this, the future generation has been
reminded to consider the truth within a faith declared by
the ulamas. This must be done in three (3) aspects:
One: Make use of any details of faith made by
the ulamas as long as they are based on the holy Al
Quran. This is because Islam existed due to the holy Al
Quran and nothing else beside the holy Al Quran.
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Two: Make use of any details of faith made by
the ulamas, not due to the certain parties who for their
personal gains which lead to catastrophes due to man‟s
own doing.
Three: Make use of any details of faith should
its Sunnah not reflect the backwardness or irrelevance of
the era. Wallahu‟alam.
Way of Life
Primitive Non-Sunnah
Question: Why „Camel Sunnah‟ in the era of
modern car should not surfaced in view of Islamic
understanding and why it became debated issues in the
context of Islamic understanding of „Prophet Sunnah‟?
Answer: Truly, the above question needs to be
justified in view of the recent era on the existence of a
phenomena on the understanding that for every lifestyle
in the era of Prophet Muhammad s.a.w was the lifestyle
of Prophet Muhammad s.a.w that characterised as
„Sunnah‟ and the element of sunnah should be followed
as way of life for Islamic society without the needs for
„brain surgery‟ in view of existing situation and to why
it exist. The scholistic attitude of the recent Islamic
intellectuals have exagerated the question of sunnah
which inclined to justify their own lifestyle for them to
resolve their family needs to avoid starvation or to live
comfortably. Thus, their way of life has deviated in
designing a specific platform or model to generate
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wealth and comfort in the context to suit their own self
interest.
In view of this unresolved existence, it initiated
the intellectual thinking among the Islamic scholars to
produce or design a religionalistic approach which is
capable for sourcing of wealth for them so that their
effort on disseminating these values can co-exist as
business entity based on religous approach. This,
specifically, comprises of elements of Sunnah which
seems to be sources of wealth in everday life.
As a result, it should not be surprised that the
glossary of religous words have surfaced, such as:
Sunnah Business, Food Sunnah, Sport Sunnah and
Makeup Gear Sunnah, existed in societies. The situation
of the dates considered as food sunnah which was once
the Prophet Muhammad s.a.w food, not knowingly in
the mind that these dates were the common food eaten
by Abu Jahal and Abu Lahab before Muhammad was
borned and also eaten by Firaun (Pharaoh) and Namrud
in the era of Musa and Ibrahim.
Thus, the question of having a ‘Long-Call’ in
the desert and cover it with sands resemble parts of cat
behaviour or can it be accepted as the way of Sunnah?.
If not – why? Relook at the era of Prophet Muhammad
s.a.w, although he was a Prophet, his behaviour
remained as normal human. Ana basyarun mislukum
(Surah:18: Al Kahfi:110). In which, the Prophet also
took „Long-Call’ without toilet. Thus, taking this „Long-
Call’ in the desert cannot be classified as the way of
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Sunnah and should it be Sunnah when taking this Long-
Call in the desert as the way of dakwah for the society
where the sunnah value is equivalent to the sunnah of
eating dates.
It can be far from this. If the dates still exist and
be accepted as sunnah food. Why the tree trunk date did
not be taken as Mimbar Sunnah in the mosque for Pak
Imam to recite khutbah every Friday on the tree trunk
date. It is far from that since the tree trunk date can be
used for import and export ítem based on Sunnah where
it can generate halal income in view of market excess
based on Sunnah such as the business of Prophet dates
during pilgrimage season.
As such to grand children, the religious issues
becomes more complicated due to religious doctrine
where religious platform is taken as business and wealth
platform. Since those early days, the world remained
silent where religion activities were taken as platform
for gaining self sustainable needs or wealth creation
platform in which the way of Sunnah was created
without feeling of fear and guilty. In addition, the world
remained silent and did nothing when the charges for
performing Haj and Umrah (Haji Umrah Badal) were
done by the strong religious members. When asked:
Why this kind of work was allowed for them. They
replied (should it): Since the Prophet Muhammad has
carried out and took the charges for performing the Haj
and Umrah (Obviously, readers replied: Liar). Its truly
liar. However, how can they did it where the Prophet did
not performed it and whereas, they were sunnah
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followers and strong religious members (Author
Reiterated).
As such, it can be seen that all the while,
religious activities seemed to be self created without
strong basis. This include created sunnah where their
self created sunnah were said as sunnah and accepted as
sunnah. This form of effort was considered as
irresponsible attitude carried out by „good people’ of
‘respectable syaitan’ (Surah:41:Fussilat:29) where
religión was considered as platform for creating self
needs and sunnah being sold cheaply.
Thus, it should be cautious of the halal logo,
since najis mughallazah not only comes from life pig.
Plastic pig can be haram. If najis and poison exists on
them. So, ask yourself: should mouth swallow a piece of
food that resemble pig head. Where this pig was created
from soya bean and halal logo was authorised on it.
Then without hesitation, swallow the Soya pig head
where the stomach is inhumane, whereas, mouth, hand
and taste have influenced stomach and ownself without
any feeling of vomiting. Think deeply.
Classification
Attitude of Sunnah Nabawi
Truly, this discussion will be not completed. If
the question of sunnah appearance with sunnah
characteristic is not clarified. In situation of sunnah
appearance which act as the only sunnah that can exist,
if the words and Prophet Muhammad s.a.w actions
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through whole of his life can occupy at least seven (7) of
the following requirements:
One: The words and Prophet Muhammad s.a.w
way of life can only characterised as sunnah and can be
accepted as element of sunnah, if the words or actions
were truly came from the way of life of the Prophet
Muhammad s.a.w and prioritised (started-emphasised)
by the Prophet. This meant that any way of life which
were not emphasised by the Prophet and were not done
by the Prophet s.a.w. thus, it will not be categorised at
all as an element of sunnah. Think deeply.
Two: The words and way of life of the Prophet
of Muhammad s.a.w only characterised as sunnah and
can be accepted as element of sunnah, if the words and
the actions of the Prophet Rasulullah s.a.w. are based on
Al-Quran which the Quranic has stated through the
concept: Maayantiqu „anilhawaa inhuwa illawahyun
yuuhaa (Surah:53: An Najm:3). Which meant that for
every words and the way of life of the Prophet
Muhammad s.a.w through his actions without the basis
of Al Quran (is characterised as words and actions
through normal human appearance as maqam: Ana
basyarun mithlukum (Surah:18: Al Kahfi:110) should
not be characterised and accepted as element of sunnah.
. As an example
For discussion
Should the way of life of Prophet Muhammad
s.a.w: Feels the God has forgotten him (Surah:93: Adh-
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Dhuha:3) was accepted as sunnah and taken as element
of sunnah which was listed as source of sunnah practice.
Can the anxious act from the Prophet Muhammad s.a.w.
was featured as not giving any hope to the God
(Surah:94: Al Insyirah:8) after the lost of Aishah r.a
(Surah:24: An Nur:11-16) were also taken as elements
and sources of sunnah. Instead, these two actions of the
Prophet were advised and corrected by the God through
His revelation to the Prophet and gazetted into Al
Quranul Karim. Think deeply.
Three: The words and way of life of the
Prophet Muhammad s.a.w can only act as sunnah and
can be accepted as element of sunnah, if the words and
actions of the Prophet s.a.w. were realised based on the
concept: Aaamanuu wa‟amilusshaalihaat (Surah:29:
Al Ankabuut:9) that capable to realise the benefit which
characterised: Falahum ajrun ghairu mamnuun
(Surah:95: At Tin:6) with the aimed to harmonise
(Surah:18:Al Kahfi:15) the world life and the life of the
day-after or akhirat (Surah:2:Al Baqarah:201) at level of
the maqam: Wainnaka la ajran ghairumamnuun
(Surah:68: Al Qalam:3) and ini maqam: Wa innakala
„alaakhuluqin „aziim ( Surah:68: Al Qalam:4).
This meant that for every words and the way of
life of the Prophet Muhammad s.a.w which he had
performed without referring on two concept: Aaamanu
wa‟amilusshaalihat (Surah:29: Al Ankabuut:9) which
aimed to create harmonisation (Surah:18:Al Kahfi:15)
between the good life of the world and the good life of
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akhirat (Surah:2:Al Baqarah:201) should not be
accepted at all as an element of sunnah.
Four: The words and way of life of the Prophet
Muhammad s.a.w can only be characterised as sunnah
and accepted as element of sunnah, if the word and his
action appeared with characteristic: Walal aakhiratu
khairul laka minal uula walasaufa yu‟tika rabbuka
fatardaa (Surah: 93:Adh-Dhuha:4-5) appeared as
sunnah transformation that reveal a situation which is
better than the current situation with its relevancy
encompass time and space.
One of the attitude which ignored the concerned
of the positive attitude development of the Prophet
Muhammad s.a.w. Without their own hypothesis
creation: if Prophet Muhammad s.a.w still a life today.
Should the camel remains as his sunnah transport as
sunnah for all of his followers. And should the sands
around his compound act as toilet where the Prophet
accepted his desert environment as his toilet. Think
deeply.
Five: The words and way of life of Prophet
Muhammad s.a.w can only act as sunnah and be
accepted as element of sunnah, if the word and his
action appeared with the characteristic: Liyaquu
mannaasu bilqisti – (For the relevancy of human to
stand-up -Surah:57: Al Hadid:25). It means for human
success through ownself effort. Success to change
ownself and for the success of the whole world. Thus, it
means that for every words and the action of Prophet
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Muhammad s.a.w as he had performed without the basis
of concept: Liyaquu mannaasu bilqisti should not be
characterised and accepted as an element of sunnah.
Think deeply.
Six: The words and way of life of Prophet
Muhammad s.a.w can only act as sunnah and be
accepted as element of sunnah, if the word and the
action of the Prophet Rasulullah s.a.w appeared with the
characteristic: Religionising without force. Religionising
with full contempt and understanding. Religionising
with full understanding of hyprocrisy and the needs for
goodness through religious activities with full heart of
tauhid to the God, rasul and Al-Quran. One of the basic
situation and attitude which was portrayed by Allah
„azzawajalla through words was stated in verse: Surah
2:Al Baqarah:256.
Whereas, forbid all Muslim from religious
hatred and other forms of praying which not fully
contempt to the God through Al Quranic approach and
the existence of syariat Muhammad (Surah:6: Al
An‟aam:108). Thus, it meant, if the word or the actions
of the Prophet Rasullulah s.a.w were against the ayat
(2:Al Baqarah:256) with his followers practices brutal
and terrorism activities. Such actions will not be
characterised as of under sunnah way of life.
Without hesitation, if the perception of
wasatiah Allahu azzawajalla needs to be applied for
the goodness of the society and societal activities.
Especially for the multi level society (plural society -
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Surah:49: Al Hujuraat:13) with the basic livelihood
societal wellbeing.
Seven: The word and the way of life of the
Prophet Muhammad s.a.w can be characterised as
sunnah and be accepted as element of sunnah, if the
words and his actions were based on his prophetic
characteristics. Such that: Siddiq – Amanah – Tabligh
– Fatanah. As such, for every words and the way of life
of the Prophet Muhamad s.a.w through his actions
without the act based on the concept: Siddiq – Amanah
– Tabligh – Fatanah, should ever cannot be
characterised and accepted as confirmation as element
of sunnah.
Conclusions
Based on these seven way of life of sunnah
characteristics that strongly debated, it should
highlighted in details before practising. In view of
misconception or misintrepetation of sunnah,
automatically will appear in any sunnah implementation,
if one of these seven (7) factors exist among them.
On the other hand, if one of sunnah practices
was proven as sunnah. Then, it should be the obligation
of the Prophet Muhammad s.a.w followers to go on
practicing as well as revealing it to the world the
sunnah‟s way of life of the Prophet Muhammad s.a.w
followers with the characterustics: Liyuz hirahuu
„aladdiini kullihi walau karihal musyrikuun (Surah:9:
At Taubah:33). The only way of life of these civilised
followers which generate goodness and wellbeing in-
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line with emerging functions of the prophet Messenger
in maqam: Wamma arsalnaaka illaarahmatallil
„aalamiina (Surah:21: Al Anbiyaak:107). Think deeply.
Sunnah
In the holy Al Quran‟s Angle
Question: Is there no such term of Sunnah in
the holy Al Quran? – A Sunnah which presents the
truth naturally to enable man who has embraced his
religion to become advanced and prosperous in this
world and the hereafter. If such term exists, what is
meant by it?
Answer: It is a relief to answer this question
because this involves the holy Al Quran and never
anyone else. It is different from the issues pertaining to
Sunnah which lie outside the holy Al Quran. However,
its answers must be carefully constructed in order to
safeguard the feelings of the others and so that it will not
touch their belief especially when it comes to discussing
issues related to Sunnah and faith invented by man
himself.
The term: Sunnah is clearly stated in the holy
Al Quran when Allahhu‟azzawajalla had stressed that
Sunnah is indeed a truth onto mankind (Surah:33: Al
Ahzab:38-39) and this is referred to as a natural
tendency (Surah:30: Ar Ruum:30) which must be
fulfilled. This includes Sunnah (commandment and
examplaries) onto the purpose of man being created
(Surah:2: Al Baqarah:30) from the very beginning until
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they have been dispatched to earth to carry out their
lives as Allah s.w.t.‟s Qaliphs on earth.
The Sunnah stated in the holy Al Quran can be
expanded and interpreted into the form of an icon and
idol towards the religion‟s approach besides developing
one‟s self and to transform the earth – (Surah:21: Al
Anbiyaak:105). This a form of Sunnah which involves
comprehensive commandments and examplaries cited
from the religious ambiyas which have different views
from the Sunnah other than the holy Al Quran as they
only concentrate on stories and statements made by the
Prophet.
Definition of:The holy Al Quran‟s Sunnah
The term: Sunnah in the holy Al Quran‟s view
can be defined as all actions and practises of the
Prophets and Rasools sent by Allah s.w.t. as recorded in
the holy Al Quran, and this includes the actions of
Prophet Muhammad s.a.w. as his mission and vision to
generate blessings for the entire universe by creating
man as God‟s servants who are able to transform and
develop themselves apart from being righteous towards
God. At the same time, those actions which reflect
animosity towards God and any form of irrelevence
must be avoided.
Hence, this reflects man‟s natural tendencies in
terms of humanity as created by God under His
commandment and vision as decreed by Him in His
Holy Sriptures and the holy Al Quran.
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In order to explain and classify the term: the
holy Al Quran Sunnah (Sunnah from the holy Al
Quran) which functions as God‟s natural blessings, these
can be done by classifying them into seven (7) angles:
One: The holy Al Quran‟s Sunnah in the form
of a given action and method which reflect‟s Allah
s.w.t.‟s oneness in opposing those men who prevent the
others from being in His oneness. In such circumstance,
the heart and soul‟s strength are taken into account apart
from patience towards hoping for God‟s acceptance
which could help prosper man in this world and the
hereafter.
Therefore, such actions must be made as
Sunnah (turned into icons and idols) by those who are in
search of Islam which means the prosperity of God as
appears in maqam: Qaala aslam tu lirabbil „aalamin
(Surah 2:Al Baqarah:131).
Two: The holy Al Quran‟s Sunnah in the form
of a given action which accepts and portrays the
religion‟s wasilah (Surah:22: Al Hajji:78) through the
virtues of Muhammad s.a.w. (Surah:45: Al Jaatsiyah:17-
18) which are based on the icons and idols of the earlier
Prophets and Rasools as commanded by God to
Muhammad s.a.w. so that he will relay stories about the
earlier people which had been highly looked at by God
(Surah:24:An Nur:34).
The Prophet himself expressed God‟s
requirements to the entire mankind through a religion
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known as the religion which prospers, created by God
(Surah:5: Al Maidah:3) and as made wasilah (Surah:16:
An Nahl:123) and revealed to him through the holy Al
Quran (Surah:6: Al An‟aam:106). This depicts the role
of the holy Al Quran in making the holy Al Quran‟s
Sunnah as core to Prophet Muhammad s.a.w.‟s
constitution as sent down by God in the form of
blessings for the entire world (Surah:21: Al
Anbiyaak:107).
Therefore, such actions ought to be made
Sunnah (made as icon and idol) by those people who
seek Islam for its prosperity from God, as in maqam:
Qaala aslam tu lirabbil „aalamin (Surah 2:Al
Baqarah:131).
Three: The holy Al Quran‟s Sunnah which
functions as an action of icon and idol to the
advancement of humanity so that whatever occured
during the ealier times and no longer now must be made
into an examplary, especially in matters related to
knowledge, with a reminder that the foundation to such
high development as mentioned in the holy Al Quran is
never to be considered as a stumbling block to its
advancement (Surah:14: Ibrahim:24-26). In fact,
whatever has been found missing must be returned due
to its nostalgic excellence, as in: Maanan sakhmin
aayatin aunun sihaa…ilakh (Surah:2: Al Baqarah:106).
The same goes with new inventions which are
sure to spread out until these are able to go beyond the
knowledgeability that had been portrayed during the
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era of God‟s messengers in the form of ancient
leadership which positioned the foundation of humanity
civilization to develop the entire world. Its success was
then displayed by the generations that pursued.
Therefore, such action ought to be made Sunnah
by those people who seek Islam for its prosperity from
God, as in maqam: Qaala aslam tu lirabbil „aalamin
(Surah 2:Al Baqarah:131).
Four: The holy Al Quran‟s Sunnah as a form of
icon and idol of man‟s humanity development so that
whatever created during the earlier times and no longer
today must be made examplary, especially on its
material and physical form of development for man‟s
life to enable them to live in relevance (Bilqisti – Surah
57:Al Hadid:25) besides being able to interpret from the
nature‟s resources prepared by God in order to discover
furqan that exists for the sake of developing mankind in
terms of their abilities and advancement without any
obstructions or limitations being imposed.
Therefore, such actions ought to be made
Sunnah by those people who seek Islam for its
prosperity from God, as in maqam: Qaala aslam tu
lirabbil „aalamin (Surah 2:Al Baqarah:131).
Five: The holy Al Quran‟s Sunnah as a form of
icon and idol of man‟s humanity development so that it
could study and explore further into the holy Al
Quran. (Surah:47:Muhammad:24) with the hope that
man will belong amongst the intelligent due to the holy
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Al Quran (Surah 72:Al Jin:2) upon them realizing that
everything truly exists in this virtual world; the heavens
and the earth, as documented in the holy Al Quran
(Surah:27: An Naml:75). Even the vast ocean is able to
display: Qadar Kejadian (Surah:54:Al Qamar:49-50)
in the form of theories and formulae (Surah:72:Al
Jin:16) which describe the exclusivity of the worlds
which prostrate to mankind, as commanded by God
(Surah:31: Luqman:20).
Therefore, such action ought to be made Sunnah
by those people who seek Islam for its prosperity from
God, as in maqam: Qaala aslam tu lirabbil „aalamin
(Surah 2:Al Baqarah:131).
Six: The holy Al Quran‟s Sunnah as a form of
icon and idol of man‟s humanity development in terms
of observing the covenant between God and Iblis which
allows the latter to entice mankind (Surah:38:Shaad:79-
83). Such enticement will taint the hearts of man besides
severing man‟s relationship with God as their actions
will cause themselves to become ignorants. These will
distract man from their actual purpose of being created
by God and instead cause them to head towards
disbelieving, evil and disloyalty.
Therefore, man must seek for ways towards
attainng the wasilah path by purifying their hearts to at
least the level of: Mutmainnah desire (Surah:89: Al
Fajr:27-30) without forgetting themselves and God
(Surah:59:Al Hasy:18-20) all the time throughout their
lives (Surah:33: Al Ahzab:41-42) as a servant who has
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been invited and assured to enter Paradise besides
having the opportunity of meeting God being Rabbul
‘izzati (Surah:75:Al Qiyaamah:22-23) on the
Resurrection Day in eternity together with the Prophets
and As-sholihin (Surah:4: An Nisa‟:69).
Therefore, such action ought to be made Sunnah
by those people who seek Islam for its prosperity from
God, as in maqam: Qaala aslam tu lirabbil „aalamin
(Surah 2:Al Baqarah:131).
Seven: Sunnah in the form of valueable lessons
which must be avoided by those who yearn to be faithful
towards Allah s.w.t. and His Rasools. The actions of
Iblis, Fir‟aun, Abu Lahab, Musa As Samiri and Abrahah
are among the few examples cited as muzakkir sunnah
that must be given serious attention. It is not doubtful
that such actions continue to occur in the world although
man has attained a high level of knowldge and
development. Owing to this, the tuzakkir sunnah has
been portrayed in the holy Al Quran so that the
generations that follow will not imitate such actions or
add on to their evil doings. Instead, man must make
them as reminders and caution that must be avoided.
Therefore, such evil actions as made tuzakkir
sunnah by the holy Al Quran must be given serious
attention. The same goes with some parties claiming to
create new books on the pretext that those are from
Allah Taala. However, such action will only tarnish
Islam‟s image, similar to the apes in the thick forest (in
maqam Faja‟alna nakalallima bainaya daiha wamaa
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khalfahaa wamau „izatallil muttaqiin Surah:2:Al
Baqarah:66).
Nevetheless, such actions cannot be made as
icon and idols by man who are in search of Islam for its
prosperity from God, as in maqam: Qaala aslam tu
lirabbil „aalamin (Surah 2:Al Baqarah:131).
So, the future generation, these are the types of
Sunnah that have been made wasilah by Allah s.w.t. for
Prophet Muhammad s.a.w. to follow, based on the holy
Al Quran that had been sent down. Owing to such, the
people of the Prophet must instill the same stimuli of
Sunnah within their lives of Islam all for the sake of the
holy Al Quran. Ponder over this. Wallahualam.
The End
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An Old Secret
For the Womenfolk
Third:
A Prayer for Natural Female Libido Enhancer
(Kacip Fatimah)
Yaa hubba -+- quwwata hubba -+- Yaa
marrahiimu -+- wayaa marrahiim -+-
Wara‟sil rahmaani -+- wara‟sil wadudi -+-
Fijannatil waduudi -+- Walhamdulillaahi
rabbil‟aalamina
Wahai kasih -+- kekuatan kasih -+- Wahai
pemilik kasih dan wahai pemilik kasih -+-
Demi kepala penyayang dan demi kepala
pengasih -+- Pada syurga pengasih -+- Dan
segala puji bagi Tuhan sekalian alam -+-
Method:
One:
Recite this prayer before an intimate relationship.
Recite this prayers for three (3) times and gently
stroke your private area during each recital.
Two:
Entice your husband to dance together, although at
different beats.
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What are the benefits of
A Woman‟s Temptation
According to the elders, a young bettlenut will ever
be cracked apart if it wasn‟t for the nutcracker. A wife‟s tight
embraces signifies a sense of longing. As the woman swings,
the man dances. The woman silently laughs as it is
worthwhile to head towards the well, although on a cold
morning. Wallahu a‟alam.
An Old Secret
For the Womenfolk
Fourth:
A Prayer for Male Libido Enhancer
Yaa rijaalu rabbiir rijaali -+- Waqiyaamir rijaali
ma‟aka rijaali -+- waquwwata rijaali -+- wa
anzalni bitajallanii -+- maa idatan zuuqillatii -
+- hubbun „alaa hubbin -+- Rijaalan
jannatul qubra -+- Walhamdulilaahil waduud -
+-
Wahai kejantanan Tuhan (bersifat) jantan - +- Maka
bangunlah kejantananku -+- bersama engkau
(bersifat) jantan -+- Dengan kekuatan jantan
-+- Lalu perturun-jelmakanlah -+- hidangan rasa -+-
Kasih di atas kasih -+- jantan dari kebesaran syurga
-+- Dan segala puji bagi Tuhan yang Maha memiliki
kasih -+-
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Benefits of a Vigorous
Erected Pole
According to the elders:
When a wife glances at her husband, this signifies
her readiness in accepting a gift. Therefore, recite this prayer
and gently stroke your own manhood for three (3) times, and
its desired effects will be rewarded.
Wallaahu a‟laam.
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N while discussing the Draft Resolution of the Fifth Annual Conference of
World Philosophical Forum that will be submitted to the UNESCO and
the United Nations, on 2nd of October 2014. A history that will be
remembered for the opportunity given to him.
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A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N in front of
the National University of Athens, the venue of the Fifth Annual Conference of World Philosophocal Forum, held on 29th of September
2014 until 2nd of October 2014.
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N and Mohammad Nizar Mat Nor, in front of the National University of
Athens, the venue of the Fifth Annual Conference of World
Philosophocal Forum, held on 29th of September 2014 until 2nd of October 2014.
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A photograph of Classical Philosopher Prof. Dr. Igor Kondrashin with
Dato‟ Philosopher Prof. Dr. Halo-N at the lounge in conjunction with the 5th World Philosophical Forum held at the National University of
Athens on 2nd October 2014.
A memorable photograph of Prof. Dr. Jack Hart (Ireland) with Dato‟ Philosopher Prof. Dr. Halo-N at the Lounge of the 5th World
Philosophical Forum held at the National University of Athens on 2nd
October 2014. Also seen is Miss Junyan He (China) Envoy of World
Philosophical Forum - Asia Region.
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The Seventh Chip
Understanding the Tasauf Guidance
Module (Heart‟s Purification- Getting closer to God)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 3 - 2014
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A Special Discussion
Title: At the Corridor of the Tasauf World
Tasauf Guidance Module
Introduction
In the midst of chasing merits based on
remedies and fiqah knowledge (virtues), there sure is
another group of people who yearn to recieve God‟s
tranquility and acceptance via remedies and tasauf
guidance (wasilah knowledge). This branch of
knowledge possesses its very own methods for man to
get closer to God besides cleansing the heart from
mazmumah traits to make way for mahmudah traits that
are commended by God to be instilled. At the same
time, such person will also be able to increase his desire
level to at least the level of: Ammarah, and eventually
moving towards achieving Mutmainnah, Radhiah and
Mardhiah.
However, in the midst of exploring knowledge
in the tasauf world, there are some parties who will ask
on the guidance module and curriculum involved that
will be handed out by each mursyid of the tasauf field,
as determined by its wasilah method. Such information
is rarely elaborated all this while. However, the Author
will give a brief explanation on this matter in this piece
of writing, and may this be beneficial to everyone who
reads it.
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Exploring the Module
Question: The acquiring of tasauf knowledge is
seen as a great importance in the angle of Allah s.w.t.‟s
oneness and His Godliness in embracing the religion.
Therefore, please explain the guidance ingredient that is
instilled by the tasauf knowledge until man is able to
achieve a high level of unity with God besides
portraying its wisdom of knowledge.
Answer: The guidance module and curriculum
which emphasises the tasauf knowledge can be
classified into twelve (12) phases:
The Twelve Modules
Phase One (1) Tasauf Module
Every pupil and mursyid must determine the
knowledge‟s source and its relationship apart from the
authorization of their teachers who teach the true virtues
of Prophet Muhammad s.a.w. which displays the
genuine path of wasilah as meant by the holy Al
Quranul Karim (Surah:5: Al Maidah:35). This means
that those people who wish to indulge themselves into
the tasauf world must ensure that their teachers are
highly qualified to teach this subject matter, with a
certified wasilah level.
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Phase Two (2) Tasauf Module
Every tasauf mursyid will ensure that each and
every pupil of theirs truly wish to acquire and strive
towards the wasilah path. In other words, they must
truly pledge their loyality towards Allah s.w.t. and His
Rasool based on the Islamic religion inherited by
Prophet Muhammad s.a.w. from Ibrahim a.s. (Surah:6:
Al An‟aam:161) as the religion‟s continuity (way of life)
of Adam a.s. by striving to achieve a strong unity with
Allah s.w.t. through the wasilah path (Surah:5: Al
Maidah:35).
Referring to the virtues of Muhammad s.a.w.
(Surah:45: Al-Jaatsyiah:18) in terms of purifying one‟s
self, heart and soul (Surah:37:Asshaffaat:83-84) until
the mahmudah traits are seen in a person as:
Ahsanitaqwiin (Surah:95: At Tin:4) portraying insanul
kamil (Surah:98: Al Bayyinah:8-9) who is sincere
towards his religion (Surah:39: Az Zumar:11-12) as in
maqam: lil laahi Ta‟ala (Surah:6:Al-An‟aam:162-163).
In addition such person will strive hard to display the
furqan of a prosperous life in this world (Surah:57: Al
Hadid:25) besides preparing for the hereafter (Surah:19:
Maryam:15).
Phase Three (3) Tasauf Module
Every pupil of any of the tasauf mursyids will
hold an Allegiance Ceremony with their respective
mursyids (Surah:33: Al Ahzaab:7). Such agreement
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signifies the beginning of the wasilah continuity with its
knowledge acquiring methods as performed by the
earlier mursyids (Surah:48: Al Fath:18). This ceremony
is vital as this will lead to the wasilah which signifies
the beginning of knowledge continuity in the future
from one pupil to another. However, such position does
not exist within the Syariat studies, but in the wasilah
knowledge.
Phase Four (4) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
the origins of mankind, their creation (Surah:7:Al
„Araaf:172) and the vision of Allah Ta‟ala towards
mankind, i.e. the pupils themselves on earth (Surah:57:
Al Hadid:25).
It is stressed that man plays an important role as
Allah s.w.t. has created them to inhabit earth (Surah:2:
Al Baqarah:30) due to their role as Allah s.w.t.‟s
Qaliphs on earth (Surah:6: Al An‟aam:165). Therefore,
with the existence of such curriculum, man will
understand better on who he really is, apart from getting
to understand God besides instilling the spirit to serve
God.
Phase Five (5) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
the roles and responsibilities of man towards God. They
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will also explain the role of a person towards their
ownself, their family, society and country by portraying
their knowledge based on the principle of: Aamanuu
wa‟amilusshaalihat which leads such pupils to belong
among the devout servants of God‟s (Surah:29:Al
Ankabuut:9).
Therefore, such curriculum will produce man
who understand their role in life besides hoping to
become advanced in life‟s relevance as in maqam:
Liyaquu mannaasu bilqisti (Surah:57: Hadid:25).
Phase Six (6) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
the world (Surah:15: Al Hijr:20) in terms of its benefits
(Surah:18: Al-Kahfi:7) and challenges (Surah:3: Ali
„Imran:185). They will also discuss on matters related to
Iblis and Satans who are man‟s greatest adversary.
(Surah:17: Al Israak:53).
Among the topics discussed include matters
related to the heart and how easily it can be ruled by
Iblis and Satans and this can easily severe man‟s ties
with God besides tarnishing humanity.
The pupils will also be taught on methods on
how they can defend themselves from Iblis and Satans‟
doings and this is taught at the: Khaafa level as:
Wanahannafsa‟anilhawaa (Surah:79: An Naaziaat:40)
apart from the: Khasyiya level as: Zaalikaliman khasyi
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yarabbah (Surah:98: Al Bayyinah:8). Concurrently, the
pupils will be exposed on the methods on how they
could portray righteousness towards God.
Therefore, such curriculum will be able to
produce man who would understand the world better in
terms of its advantages and disadvantages as they
explore the world as a place for investing life‟s
prosperity.
Phase Seven (7) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
desire – the Ammarah desire (Surah:12:Yusuf:53) which
is able to destroy humanity and man‟s own dignity
(Surah:7: Al A‟raaf:179). This desire also taints the
heart with rust (Surah:83: Al Mutaffifiin14-15) and
causes man to become blind towards displaying
development to God (Surah:22: Al Hajji:46).
In the meantime, the tasauf mursyids will also
introduce their pupils on the other levels of desire that
could raise mankind in terms of their humanity as a
devout servant of God‟s.
Therefore, such curriculum will be able to
produce men who would understand their desires and
dignity in the eyes of God with the spirit to rectify
whatever shortcoming they may have.
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Phase Eight (8) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
shirk. This is a subtle issue which needs to be
emphasised (Surah:4: An Nisaak:116), and at the same
time the mursyids need to discuss and teach therir pupils
on methods involved in purifying the heart through
supplications and performing prayers (Surah:87: Al
A‟alaa:14-15).
Thus, the mursyids will bestow each and every
pupil of theirs the supplications that ought to be recited
(Surah:73:Al Muzzammil:8) from one level to another
until they achieve the level of: Insanul kamil (Surah:89:
Al Fajr:27-30) as the pupils are able to prove Allah
s.w.t.‟s bestows upon attaining the high level of a
purified heart and desire.
Phase Nine (9) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
the existence of the Laduni knowledge (Surah:18:Al
Kahfi:65) and its methods on how to acquire them
(Surah:16:An Nahl:2), as this is something that can
never he attained by the practitioners of virtues.
However, this only exists in the tasauf world as long as
the pupils practise the ingredients of tasauf studies
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Such advantage does not exist in today‟s
education system, but only in the Godly worlds - due to
the bond between God and His devout servants.
Phase Ten (10) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
fana’ (transient) and: zuhud. Every mursyid of the tasauf
knowledge will closely watch the behaviour of their
pupils as they practise the ingredient of the tasauf
teachings.
However, this must be carried out throughout
the commencement of the studies, especially during the
occurence of zuhuq (oblivious towards worldly matters)
and fana’ qalbi – a phenomena which the pupils may
experience in the Godly world before they lay their foot
in the fana’ baqaaillah as those successful in
remembering God as in maqam: „Alaa shalaatihim
daaaimun (Surah:70: Al Ma‟aarij:23). This is when
such person attains his memory at the level of
permanent witnessing (through obligatory prayers)
towards God although he may seem to be a simple
person in life.
Such surveillance is deemed crucial to prevent
the pupils from being trapped in the zuhub world where
they will go to the extent of abandoning worldy matters
and instead spend the rest of their lives in mosques
chanting supplication, being drifted away in their love
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for God. However, such action is rebuked by Allah
s.w.t. (Surah:9:At Taubah:108).
Phase Eleven (11) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
methods on how one can benefit from God. In other
words, wise in making use of God until the concept of:
Iyyakana‟buduu waiyyaaka nasta‟iin (You alone we
worship and You alone we call for help– Surah:1: Al
Fatihah:4) is enhanced in the form of Allah Ta‟ala‟s
offer in maqam: Waizaa sa alaka ‟ibaadii „annii faiinii
qariib ujiibuda‟ watddaa „iizaada‟aan ...ilakh
(Surah:2:Al Baqarah:186) - He is the best of all helpers
(Surah:3:Ali „Imran:150) and the best protector
(Surah:12:Yusuf:64).
It is rather sad to note that not many people who
worship God know how to make use of God, whereas,
He is the true God, and unlike to the God worshipped by
Ibrahim a.s.‟ father which was axed by Ibrahim a.s.
himself. Therefore, the God whom his father
worshipped was unable to render any help (Surah:21:Al
Anbiyaak:66).
Therefore, the future generation, such situation
would never exist within the knowledge of virtues. Even
if there is, it is only up to the extent of requesting the
others to pray and it is uncertain if the prayers will be
answered. This because such people may raise their
hands in prayer but with an empty heart
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(Surah:14:Ibrahim:43). Therefore, this is when the
tasauf knowledge is able to portray its exclusivity – an
approach which is able to bring a person‟s soul to be
close with God, with His help being proven (Surah:8: Al
Anfaal:17) as: Innallaaha baalighu amrihi (Surah:65:
At Thalaaq:3). An exclusive servitude with
incomparable blessings (Surah:48: Al Fath:3).
Phase Twelve (12) Tasauf Module
Every mursyid of the tasauf knowledge will
discuss and explain to their pupils on matters related to
the methods of reciting the holy Al Quran and the
benefits that they would enjoy during and after their
studies. All pupils guided by their ideal mursyids will be
taught the following matters about the holy Al Quran:
(i): To urge and encourage the pupils to recite
and memorize the holy Al Quran from surah:1: Al
Fatihah until the end of verse: 114: An-Naas. Such
memorizing process is carried out in an organized
manner without skipping, and this is based on the
concept of: Warattilil quraaana tartiilaa (Surah:73:Al
Muzzammil:4). Such method is to ensure that every
pupil understands the entire contents of the holy Al
Quran at a quick glance.
(ii): To urge and encourage the pupils to always
be motivated to recite the holy verses of the holy Al
Quran so that its meaning will become part of their
lives. In fact, this method is to display three (3)
meanings:
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(a): To make the holy Al Quran as a pillar of
strength for a person‟s heart from being subjected by
Iblis and Satans (Surah:58:Al Mujaadalah:19). This is
because man‟s own ignorance towards the holy Al
Quran will cause them to become easily subjected by
Iblis (Surah:43: Az Zukhruf:36-37).
(b): To make the holy Al Quran as a form of
supplication to create strength within the person
(Surah:73: Al Muzzammil:5) besides warding off Iblis
and Satans from residing in such pupils‟ hearts
(Surah:16: An Nahl:98).
(c): Encouraging and teaching the pupils to
venture further into the holy Al Quran throughout their
studies. Such step will enable the mursyids to evaluate,
understand and measure the position of the pupils‟
hearts based on two (2) aspects:
(i): Measuring the heart‟s ability of the pupils
whether it is tightly locked away or open to guidance
(Surah:47: Muhammad:24). If the pupils are rather lazy
to look at the holy Al Quran, it can be concluded that
their hearts are indeed tightly locked. Thus, methods
will be introduced to prevent such pupils from falling
into the world of ignorance and negligence towards the
holy Al Quran (Surah:25: Al Furqan:30) as this aspect
had caused alarm to the Rasulullah s.a.w.
(ii): Measuring the heart‟s ability of the pupils
whether its enticement boundary is thick or thin for the
Satans‟ enticement to take place. This is based on the
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pupils‟ diligence in reciting the holy Al Quran
(Surah:43:Al Zukhruf:36).
There are the twelve (12) basic modules of the
tasauf studies that can be concluded by the wasilah
mursyids from the beginning of such studies being
introduced to the world. May these guide those who
seek for the wasilah and strive towards it. Wallahu
a‟alam.
Question:
Why can‟t the Syariat group of people accept
tasauf, but on the other hand, the tasauf people can
accept the Syariat? Furthermore, the approach of the
Syariat is put into practice by the tasauf people?
Answer:
This is a good question which needs to be
answered as it is able to solve the dilemma‟s secrets
although the dilemma of the Syariat group of people
have boycotted the tasauf group a long time ago. Thus,
there are three (3) reasons for such to take place:
One: Due to the ego among the Syariat group of
people as they claim to be far more superior and pious
from the others as they tend to be ignorant and non-
religious.
Two: Due to the feeling that the Syariat group
of people claim that only their approach reflects the
religion and that there is nothing else compared to
theirs. This means that only the knowledge of virtues
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must be emphasised and put into practice as the tasauf
does not belong to the religious knowledge. Even
matters related to purifying the heart and soul are not
given any attention. Instead, what the Syariat group of
people concentrate on is on matters related to sins,
merits, the forbidden and permissible that are grouped as
a person‟s faith by the venerated elders through four
resources: the holy Al Quran, hadith, Qias and ijma‟
ulamas.
This reflects the ignorance among the Syariat
intellectuals as they tend to overlook the fact that being
well versed and religious by concentrating efforts into
the religion‟s regulations and prevention of vice
activities alone will not be able to cleanse man‟s heart
and soul. Therefore, the importance of the tasauf
knowledge within the religion is seen and that both
methods of Syariat and Tasauf are equally required by
the religion and God of the worlds.
Three: Having the ability to converse and read
in Arabic makes such people feel more religious. This is
due to the fact that they are known as Ustaz. Whatever
uttered by the Ustaz must be taken into account and
praised. So, such people tend to feel flattered due to
their firm grasp of virtues, and that the tasauf need not
be introduced as they are claimed to be not at par.
Hence, such people tend to consider the tasauf group as
deviant.
On the other hand, although the tasauf people
are well-versed in Arabic, they do not make these as
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their yardstick to measure a person‟s strength or
weakness in the religion. In fact, they place importance
onto matters related to the religion‟s practices, as a
devout „abid (worshipper), as worshipping God in
silence is better that uttering a thousand words. Whereas
at the same time, there are many people from the Syariat
group who do not practice what they preach (Surah:2:
Al Baqarah:44). Even worse is when their souls tend to
have a void within them in terms of blessings from God,
which lead to utter disappointment and frustration. Give
this a deep thought.
The End
A photograph showing Dato‟ Philosopher Prof. Dr. Halo-N with Prof. Dr.
Abdelmajid Amrani, one of the 2013 Gusi Laureate Award recipients. Also seen is Mr. Mohd Norazwan Dato‟ Ahmad Laksamana, Chairman of Public
Relations, Gual Periok Foundation - November 2013, Manila
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A memorable photograph of The Hon. Ambassador Barry Gusi, Chairman Gusi Peace Prize Foundation with Madam Nooraidi binti
Hamzah @ Yusoff and Puan Nasibah Wahab in conjunction with the Gusi Laureate Award Giving Ceremony – Manila, November 2013.
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The Eighth Chip
Haddathul Quran
(Hadith – the Light Provider of the Al
Quran)
Note:
Excerpts taken from
Al Fathun Nawa
Volume 4 - 2015
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THE FIRST BANANG
The Writing Concept of
Haddathul Quraan
Introduction
Initiated from the Al Fathun Nawa‟s discussion
regarding the role of the Nabawi Hadith in the context of
turning it into a resource and as one of methods for
interpreting the Al Quran, many avid readers of the Al
Fathun Nawa – Volume 1 had requested the Author to
prove the hadith‟s ability in interpreting the Al Quran.
A lot of skepticism towards the hadith‟s ability
in elaborating the Al Quran obviously exists amongst
the society, especially amongst the secular educated
youngsters and the pious. In fact, the preachers and
Islamic scholars rarely relate clearly the relationship of
the hadiths with any of the Al Quran verses in their
religious talks. This is as if the hadith is able to stand
alone without depending on any of the Al Quran
verses as required by the respective definition of the
hadith, which includes its definition, function and
role towards the Al Quran.
Whereas, at the same time, intelectual defence
and establishing proof onto the hadith‟s role towards the
Al Quran in terms of interpreting the Al Quran does not
extensively exist in the world of Islamic intellectuality.
However, only the authoritative ability of the mouth
exists where it is used to label people with names such
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as being anti hadith, deviant, etc. It is sad to note that
that such people wrongly use their intellectuality
whereas they should be concentrating their efforts
towards finding a solution to such predicament.
Hence, this is a dilemma of labelling people that
must be overcome (Surah: 49: Al Hujuraat:12) besides
the dilemma of punishing the others (Surah:18: Al
Kahfi:20) as such dilemma is definitely not a good step
especially in the world of intellectuality. Instead,
courage in attaining knowledge (Surah:16:An Nahl:
125) must be introduced to the society so that the people
will be able to increase their knowledge, similar to the
ulamas who claim to be rather pious.
In order to face this challenge, this piece of
writing serves as foundation which proves the
importance of hadith in life and religion, especially in
the context of the hadith as a resource for interpreting
the Al Quran. This small effort must be conscientiously
taken to ensure tranquility exists in the hearts of the
society by stimulating the ulamas who have been
lackadaisical all this while to wake up and face together
with the open-mindedness of the society towards the
issues raised pertaining to knowledge with utmost
courage.
Literally speaking, tolerance towards the
turbulence in a cup of water does not necessarily mean
that the water will be spilt or that the cup is to be
disposed. Instead, such act must be seen as stirring sugar
in the drink.
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Similarly, not everything decreed or done by
Prophet Muhammad s.a.w as a normal human being can
be classified as a revelation having the standing as the
Al Quran. In other words, not everything said or
performed by Prophet Muhammad s.a.w in the form of
his hadith is able to stand independently without the Al
Quran or supported by the Al Quran.
Looking at the Ability of the
Hadith in Interpreting the Al Quran
In this piece of writing, the Author will prove
the hadith‟s ability in interpreting the Al Quran by
discussing in three (3) angles of informative
knowledge:
First:
Providing information by proving that the hadith
as a short expression (Remark of conclusion) which had
been intelligently concluded by Rasulullah s.a.w
(Surah:41: Fussilat:3) through the decree and actions of
his which were presented in a simple, precise and
compact manner. These were either done spontaneously
or pre-planned when explaining the meaning of the Al
Quran verses. Hence, even his single decree is able to
explain several verses from the Al Quran so that these
can be comfortably utilised by the „Aabidiin (Surah:21:
Al Anbiyaak:106) as a thinking material (Surah:16: An
Nahl:44) and a material for promoting peace should
there be any misunderstandings that arise in the religion
(Surah:16: An Nahl:64).
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Second:
Providing information by proving that the hadith
can be made as foundation for life and religion as it is
not against the Al Quran‟s requirements but is in line
with the Al Quran. Therefore, the hadith can be used as
the religion‟s resource as long as its authenticity can be
proven to have origínated from the decree and actions of
Prophet Muhammad s.a.w. (Surah:16:An Nahl:44)
which is always based on the Al Quran (Surah:53: An
Najm:3-4) and never on the fake hadith (Mughallazah
Hadith - Surah:16: An Nahl:116) similar to the evil
slander of Musa As Samiri (Surah:20:Taha:88) that was
spread by him to the people of Musa a.s during the era
of Musa a.s.
Third:
Providing information by proving that the hadith
is a knowledgeable resource and is presented in the form
of ideas, concepts, principles, philosophies and
education for man‟s advancement in life (Surah:57: Al
Hadiid:25). Thus, Prophet Muhammad s.a.w is indeed
the greatest Icon of Humanitarian Idolism who presents
blessings for the entire universe (Surah:21:Al
Anbiyaak:107) as sent by God (Surah:34: As Sabak:28).
These are the three (3) outlines of intellectual
discussion proof that will be shared with the future
generation in this piece of writing. It is hoped that this
will bring loads of benefits to everyone.
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Purpose of Writing
This piece of writing is based on four (4) main purposes:
First:
To Prove that the Hadith Elaborates the Al Quran
This piece of writing is intended to present a
book which has the ability to prove the importance of
the nabawi hadith in matters related to providing
easiness to the entire mankind in understanding and
venturing deeper into the Al Quran. Furthermore, not
every verse of the Al Quran had the opportunity to be
precisely elaborated by th Prophet s.a.w during his life
that was based on the concept of: The Al Quran
interprets the Al Quran (Surah:41:Fussilat:3), mainly the
subtle matters related to regulations stipulated in
worshipping and the ethics of the Muslims.
Nevertheless, importance of the hadith in
elaborating the Al Quran has been doubted upon by
certain parties who mock its role in life and the religion
itself. Among their imputations claim that the hadith had
failed to portray its definition in the world of Hujjatul
ilmaa – world of knowledge.
In actual fact, the hadith refers to the decree and
actions of Rasulullah s.a.w to elaborate verses of the Al
Quran only as a decree without its function. However,
no intelectual has come forward to refute such claim.
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Owing to such dilemma, the Author is obligated
to prove the fact that the hadith definitely elaborates the
Al Quran. It is hoped that this small effort of the Author
will spark initiative amongst the pious scholars to find
time to prevent such illness from spreading amongst the
society as they ought to be exposed with knowledgeable
information: Wajaadilhum billatihiya ahsan
(Surah:16:An Nahl:125).
However, the preachers do not carry the traits
of: „Abasa watawalla anjaa ahul a‟maa …ilakh
(Surah:80:‟Abasa:1-6) or: Innahum inyazharuu alaikum
yarjumuukum auyu‟iiduukum fiimillatihim…ilakh
(Surah:18: Al Kahfi:20) by imposing on the people to
believe their earlier beliefs without verifying its
authenticity, whereas the society is well aware of such
vastness of knowledge without limitations (Surah:18: Al
Kahfi:109), accompanied with their maturity and
ingenuity in their religion that they yearn to present
without being forced upon by their belief‟s strength
(Surah:2: Al Baqarah:256).
Second:
Proving the Hadith‟s Impurity, Causing it to Lose
Credibility to Be Made as the Religion‟s Belief
This piece of writing is intended to present a
book which has the ability to expose to the world on the
obvious dirt and impurities that shroud the hadith in this
current era. This is due to the fact that the numerous
researches have been conducted by the world‟s scholars
which prove that the hadith and its knowledge have been
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soiled and made impure until the hadiths can be
classified into at least three (3) positions: One:
Classified as Mughallazah Hadith and Two: Classified
as Mutanajjis Hadith and Three: Classified as Al Quran
Hadith (Haddathul Quraan).
One:
Hadith Mughallazah
The Mughallazah Hadith (Hadith of the pig
sty) is classified as a hadith created intellectually onto
any hadiths that have been identified as fake hadith
and hadiths that oppose the requirements of the Al
Quran. It is obvious that such hadiths are considered as
tainted as they have been created from the slanderous
work towards Prophet Muhammad s.a.w. Such doers are
of the impression that these hadiths are from the decree
and actions of the Prophet.
However, such hadiths must never be touched
and must be considered as forbidden should these be
presented to the people through: Qaalannabii
shallallaahu „alaihi wasallam (As decreed by the
Prophet s.a.w). Thus, everyone ought to see and evaluate
these as mughallazah soil that must never be presented,
touched or savoured in the religion.
Hence, when asked: Why are such hadiths
considered as Mughallazah Hadith (Hadith of the pig
excretement)? One must reply: Classification of such
hadith is made based on the respective hadith‟s meaning
of mughallazah dirt when these are seen and evaluated
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in terms of the evil doings of man who are willing to be
portrayed as: Syarrulbariyyah (Surah:98: Al
Bayyinah:8) and amongst those who are willing to make
use of such traits to spread slander and to kill the
Prophets (Surah:2: Al Baaqarah:61).
Such slanderous doings towards the Prophets is
deemed worse than committing a murder (Surah:2: Al
Baqarah:191). Thus, this is considered as worse than
any filth as it is portrayed as an enemy of Allah‟s and to
commit shirk against Him. Such shirk dirt will never be
forgiven by God (Surah: 4:An Nissak:48) as its dirt is
worse than the mughallazah dirt that can never be
cleansed even through performing the sertu.
The future generation, this is the repercussion of
creating and using the fake hadiths which is not only
considered as a murder or to be associated with it. In
fact, it is worse when such act not only kills the Prophets
but also the religion itself. Thus, its consequence is
indeed humungous when such slander (fake hadith)
which appears as dirt spreads amongst the people and
causes them to portray themselves having abandoned
their religion. This is due to them utilising dirt that is
obtained from external resources other than the Al
Quran.
Such position is similar to the act of forcing dirt
into a person‟s mouth or filling a vehicle‟s fuel tank
with dirt. Both acts will cause a person‟s body and the
vehicle to ruin.
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Two:
Mutanajjis Hadith
The Mutanajjis Hadith (Hadith which has
touched dirt) is classified as a hadith created
intellectually onto any hadiths that have failed to
interpret and elaborate any given verse of the Al
Quran, but has been widely accepted as an authentic or weak hadith. Such hadiths elaborate things that have
not be elaborated by the Al Quran. Instead, such hadiths
contain several elements that mock the requirements of
Allah and at the same time are elaborated by the Al
Quran.
Hence, when asked why is such hadith classified
as Mutanajjis Hadith (Hadith which has touched dirt)?
The answer is that the religion is based on the Al Quran
and one must accept the fact that in order to embrace the
religion, one must never sway away from the Al Quran
and thus need to fully utilize the Al Quran in all
activities in life. This includes during the presentation of
arguments (Surah:16:An Nahl:125) in the event of
seeking a solution towards issues related to the religion
and challenges faced in life.
In other words, any religious activity that is not
based on the Al Quran but is claimed to be a religious
activity is deemed as an act of tainting it with dirt.
Such situation is similar to a live chicken that is
permissible but becomes forbidden to be eaten (Surah:5:
Al Maidah:3) when it dies and left as a carcass
(Surah:6:Al An‟aam:145) as it was not slaughtered in
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the name of God. Hence, the chicken is considered as
permissible when it is slaughtered, similar to the
religious arguments that utilize the hadiths that are based
on the Al Quran.
The future generation, today, exists many
chickens that are forbidden in the market of the ulamas,
where the permissible have turned into the forbidden
and dirt (Surah:6:Al An‟aam:121) when they (the
hadiths) are not slaughtered (strengthened) with
postulates from the Al Quran or in line with the
requirements of the Al Quran.
Therefore, it is best if the future generation is
able to practice caution in such matter, so that the
chicken that is slaughtered in name of God remains in
the faith‟s serving. Furthermore, never savour meat that
is doubted upon in terms of its manner of being
slaughtered although such meat is widely available in
the ulamas‟ market on the pretext that the meat is good
to be eaten! This is because it is still presented to the
people sugar-coated with: Qaalannabii shallallaahu
„alaihi wasallam (As decreed by the Prophet s.a.w).
Owing to this, should a person make use of the
Mughallazah Hadith or Mutanajjis Hadith, one must
understand the fact that he has actually stepped into the
religion‟s dirt accompanied with fakehood unknowingly.
Ponder over this fact.
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Three: The Al Quran Hadith
(Haddathul Quraan)
The people must be reminded that there still
exist hadiths that have been gathered by the
muhaddithins which portray the Al Quran Hadith
(Haddathul Quraan) – Hadiths that have been classified
onto any hadiths (authentic hadith or weak hadith or
similar) that have successfully presented its function as
hadiths that interpret the Al Quran verses (Surah:16:An
Nahl:44).
Its eyes have the ability to clearly interpret any
verse of the Al Quran (Surah:16:An Nahl:64) similar to
its level being the Al Quran‟s hadith which displays
preciseness and authenticity in interpreting the Al
Quran. In fact, there are numerous of such hadiths that
are suitable to be presented to the people whilst citing:
Qaalannabii shallallaahu „alaihi wasallam (As
decreed by the Prophet s.a.w).
However, should there be any hadith that fails to
interpret verses of the Al Quran, whether it is displayed
as an authentic hadith or weak hadith or similar, such
hadith will automatically be deemed as a non-hadith
which depicts the traits of Mughallazah Hadith and
Mutanajjis Hadith which cannot be made as the faith‟s
belief. This is similar to the authenticity nullification of
the Prophet‟s sunnah in the eyes of sanity and relevance
of the world‟s civilization – when the camel is
considered as a sunnah vehicle of man‟s civilization!
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It is vital for such position to be clarified so that
the people will not be in a dilemma. This is because the
world cannot deny that numerous hadiths exist in the
world of ulamas that are actually considered as
mughallazah hadith (Hadith of the pig sty) and
mutanajjis hadith (Hadith of unslaughtered chickens).
Owing to such predicament, the world needs to find
solutions to completely solve it.
Thus, for this matter, the Al Quran Hadith
(Haddathul Quraan) must be introduced to the entire
world so that the exactness of the hadith (authentic
hadith) can be ultimately determined should issues
pertaining to the fake hadith (maudha‟), authentic
hadith, weak hadith and other hadiths that have been
classified in a conventional way arise that are no longer
used in the new millenium of life and religion. Instead,
the Al Quran‟s hadiths are used as determiner of the
secondary resource in matters related to the faith of the
Muslims after the Al Quran.
The Al Quran Hadith (Haddathul Quraan) meant
is defined as a hadith that is derived from the world‟s
nabawi hadith treasures that have successfully
interpreted and elaborated any given verse from the Al
Quran through its utterance made by any of hadith
nabawi narrators.
This means that any hadith that have been
narrated by the hadith narrators that have failed to
interpret and elaborate any verses of the Al Quran must
never be classified as a hadith. Instead, it must be
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classified as Mughallazah Hadith or Mutanajjis Hadith
which is final.
Once again, this means that any hadith that
portrays the Mughallaah Hadith and Mutanajjis Hadith
must never be made as a secondary resource after the Al
Quran. Instead, it must be eliminated and disposed from
the religion‟s magnetic circulation so that its dirt which
alters the religion‟s form will be rectified and returned
to its normal self, bringing along the religion‟s
environment back to the earlier times during the era of
Prophet s.a.w. At the same time, the retailers and sellers
in the Cleric Market need to re-evaluate their ítems to
determine if they are permissible or forbidden.
This means that the Muslims have no other
choice but to present and utilize the Al Quran hadiths in
their daily lives for the sake of their religion‟s honour
without having any traces of dirt or fakehood appear in
it. Ponder over this.
Third:
Proving the Classification Concept of Hadith Based
on the Individual Traits of the Narrators as Incorrect
This piece of writing is intended to produce a
book which has the ability to prove the process and
approach of classifying the hadith made by the earlier
muhaddithins which are still used in the Al Quran and
Sunnah studies today as an incorrect and irrelevant
method. Hence, there are numerous aspects in the
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religion in the Al Quran‟s view that have been mocked
and put aside. However, the smaller and unimportant
issues related to the religion and life have been given
emphasis and brought forward. This has caused the
hadith to appear as more important than the Al Quran as
agenda of the Hadith Backwardness propaganda
amongst those who hold on to the teachings of the
Islamic Doctrine.
Fourth: Empowering the Hadith to the Original
Purpose of Writings Made by His Friends
This piece of writing is intended to present the
task of empowering the hadith which ought to be carried
out by the younger generations so that it will not be
turned into a child‟s play by citing utterances of the
Prophet s.a.w which are subjected to slander and
doubtfulness. It is indeed a sensitive phenemenon
whenever such slanderous doings that are authentic,
weak and fake are cited as: Qaalan nabii s.a.w (As
decreed by the Prophet s.a.w), although they may seem
to be gentle. However, they tarnish the knowledge‟s
reputation when these are evaluated as being slanderous
in the religion‟s platform.
The Prophet‟s name is used whilst uttering:
Qaalan nabii s.a.w which is accompanied with subtle
slander. Such subtleness is used together with the
authenticity of decree of the Prophet by factions for their
own benefits as these are used whenever they desire to
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strengthen their own agenda of propaganda and claim
that its genuinity cannot be doubted upon.
At the same time, views expressed by such
factions tend to be altered in accordance to their desires
and requirements. Thus, there are also certain times
where such views are acceptable while the other
rejected. Such confusion in the religion will cause the
pious to become ignorant.
Confusion in the Religion
Such confusion has arisen due to the religion‟s
approach practices in two (2) areas:
One: Turning the Drifting Wood into a Rope
of Strength
It is a fact that such confusion exists in the
religion due to turning the drifting wood into a rope of
strength; when the hadith which exists in the
contradictionary world is instead made as the faith‟s
regulatory resource to strengthen the religion. Whereas,
such regulatory resource denies its strength as an
authentic, organised and compact standing order that is
widely accepted and used by the people as a regulation
that cannot be doubted upon.
However, the hadith still lies far from the Al
Quran‟s strength, similar to a tall tree with sturdy roots
(Surah:14: Ibrahim:24-25) but still possesses the ability
to bring mankind high into the sky as granted by God.
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On the other hand, hadiths that portray the current use
are deemed as a tree with weakened roots
(Surah:14:Ibrahim:26) which causes its branches, twigs
and leaves to touch the ground as parts that are dried,
and withered.
Therefore, the issue raised is: who has caused
the strength of the hadiths which were introduced by the
friends of the Prophets as an important piece of writings
for the coming generations to become loosened and
weakened whereas these need to be used as a useful
resource for interpreting the Al Quran and never as a
comparison element of the Al Quran.
It is an obvious fact that no one has embraced
the religion of Islam due to the hadith and that the hadith
is never mentioned during the recital of a person‟s final
rites during death. In fact when questioned by Munkar
and Nakir: “Who is your Lord.” The deceased is
reminded to answer:”Al Quran.” (and never the hadith).
Owing to this, why isn‟t the hadith provided as an
answer, as significance of a person‟s life that is based on
the hadith.
On the other hand, why is it that during life, a
ignorant person who has shown interest in Islam is
taught the hadith before the Al Quran, where he is
taught to memorize the hadith before the Al Quran,
including the benefits of performing good deeds and the
torment that awaits those who do not believe in God, as
stated in the hadith. These are portrayed by the hadith
without relating them to the Al Quran verses.
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Such situation exists as if a person who does not
believe in the hadith will be demed as those who
believe in the Al Quran. Such ignorance displayed by
the pious tend to push the Al Quran aside due to the
insanity world of the sunnah and Islamic doctrine.
Two:
Whatever Said is Not Done
Confusion occurs due to the doings that are not
the same with what is being said. The mouth may utter:
“How do we interpret the Al Quran without the hadith
and how do we establish sholah without the hadith.”
However, in reality, one may grasp the belief that every
hadith does not need to be related to the Al Quran.
Owing to such fact, discussions that are related
to the hadith need not refer to any verses of the Al
Quran. Hence, regulations of the hadith are able to stand
independently without the Al Quran. However, it is sad
to note that this is actually a deception in the world of
the Islamic doctrine where it acknowledges the doubted
hadith as a foundation of strength.
Man must clearly understand the fact that the
fakehood of certain hadiths is indeed a form of
fakehood. Instead, one must always remember that
hadith without the Al Quran brings the religion towards
the world of darkness, having its religious doctrine sway
away from the guidelines of its usage and purpose. In
short, such hadith is never considered as an Islamic
hadith – but a stray hadith.
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Therefore, the task of empowering the hadith as
an interpretational resource for the Al Quran must be
performed so that the meaningful decree and actions of
the Prophet s.a.w is benefitted together with the
supremacy of the Al Quran as a pillar of strength by
eliminating whatever doubtfulness. This is a also to
allow contentment when looking at the hadiths that are
able to successfully interpret the Al Quran.
Fifth:
Proving the Presence of Hadith Backwardness
Agents That Destroys the Religion‟s Strength
This piece of writing is intended to expose proof
of the hadith backwardness agents (the religion‟s
doctrine) which destroys the religion‟s strength. This is
a dilemma that must be given serious attention,
especially with activities that weaken the intergrity of
the hadiths carried out by those who belong to the
Hadith Backwardness group.
Such activity is considered as treacherous but
tends to appear as something good, and is rather difficult
to be detected, as it is performed by reputable
individuals. However, such unjustness towards the
society goes on without being detected by the forensics.
Thus, the term: Hadith Backwardness Agents
is defined as the presence of an individual or a group of
people amongst the many pretending to be religious but
subtly inject poison – virus towards the religion‟s belief
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towards the hadith which weakens the excellence and
vulnerability of a person. This brings the people towards
attaining success in this world and at the same time
eroding their religious strength.
Traits of the Hadith Backwardness Agents
In the Religion‟s Development
Knowledgeability of such people (agents of
hadith backwardness) can be concluded when the traits
and habits that cause backwardness towards
development that are based on the teachings‟ excellence
are portrayed as propaganda by those who pretend to be
religious. Among the five (5) main traits include:
One:
Portrayed as Hawkers – Selling Items that
are Small and without Significance
The presence of those who prefer looking for
things that are of no significance but is later made into a
big issue. On the other hand, such people also mock
things that are important due to the world being naïve.
Such doers tend to exalt Islam in words but are
disgraced in life. Furthermore, knowledge acquired by
them is of no significance as they promote to the others
to perform good deeds; without them doing so (Surah:2:
Al Baqarah:44).
However, they tend to place importance onto the
rasoolhood sunnah that has been based on what had
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been revealed and those unsignificant aspects in the
context of their daily worship, basic form of worship
(aamanuu) such as the obligatory, non-obligatory,
fadhilat, the forbidden and the permissible. At the same
time, they neglect concentrating on deeds that portray
innovative worship („amilusshaalihat) which are capable
of bringing the people and country towards
advancement and relevance in the virtual world.
Two:
Concentrating Their Sight Towards Conflicts
Presence of those who prefer disputes and
conflicts. This occurs when such people get drifted away
in the doctrine which promotes hadith disputes besides
enticing the others to grasp onto what is drifted as they
position the Al Quran lower (Surah:47: Muhammad:24)
in terms of its usage as their propaganda agenda. The
propaganda claims that without hadith, the quality of
Islam in a person will diminish; as if the hadith is able to
stand independently without the Al Quran as catalyst
towards separation (Surah:98:Al Bayyinah:1). However,
this fact has swayed away from the Al Quran‟s purpose
that was elaborated (made hadith) by the Prophet s.a.w
(Surah:16:An Nahl:64).
Three:
Portrayed as Living Without a Culture
Presence of the religious without a culture. It is
a fact that whatever that does not exist in Sahara is not
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an inheritance that can be monitored. The trait of
changing the vibrant colours of a race deemed as
hopping around whilst emphasising issues related to the
factions, branches and furuq. Hence, this is done by
accusing, labelling and giving names to the others
without looking at one‟s self who has a rather imperfect
DNA (Dynamic - Nomad - Acceleration).
Four:
Portrayed as Knowledgeable without
Possessing Knowledge
Presence of the knowledgeable without
possessing knowledge as such people have acquired
knowledge which is not deemed as one or beneficial in
the religious world. Hence, this is considered as
Religion of Conflicts, having factions presenting
guidance modules without displaying wisdom for the
advancement of one‟s self, nation and race which is in
line with the world‟s relevance, as claimed.
When such guidance module is presented, one
may feel pious, honoured and well respected. However,
in reality, such module forces the people towards
returning to the era of the forest or the era of the sunnah
which uses camels as mode of transportation, based on
the principle of: Rice is eaten as long as it is available.
But as soon as it finishes, even the weak and fake is
edible. Such weakness is portrayed in the angle of one‟s
intelligence, skillfulness and ability in the context of
God‟s requirements.
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Five:
Portrayed as Yearning to Control
Everywhere
The presence of such trait in an individual or a
group of people desiring to conquer the land and sea as
long they are given the opportunity of setting base,
similar to the tale of the rabbit and the tortoise.
Such tale of ignorance sees no rabbit having the
courage to race with a tortoise, although the short legs of
the tortoise still portray the honour of its civilization.
Hence, such phenomenon has occured due to the
tortoise successfully making use of the name of the
goblin which is able to cast pleasures and torment. At
the same time, the rabbit feared the goblin. Its fear
increased when the tortoise practiced its rights to lodge a
complaint to the crocodile at the Haunted Depths of the
river.
This is seen as a phenomenon of the tortoise‟s
trait which makes the world give in to its demands. Even
the wise frog had to admit the cavity in its coconut shell
as the sun. In other words, every form of life‟s invention
that is to be introduced by the frog under the influence
of the tortoise must not exceed the coconut shell‟s cavity
as believed by the tortoise.
Such act causes the intelligence of a person to
be ridiculed, having one‟s open view concealed for the
sake of respecting the tortoise‟s influence that has
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successfully conquered the surrounding, having the
others to accept its way of life combined with the
civilization of the camels‟ era that must be honoured by
the people as long as the tortoise conquers the entire
land and sea.
The future generation, believe that the presence
of the five (5) traits as mentioned above is part of antics
displayed by the Hadith Backwardness agents, as each
one of them see their denial as a form of good deeds
(Surah:18: Al Kahfi:104). Hence, this is considered as
knowledge‟s ignorance which diminishes the purpose of
the Prophet generating blessings for the universe
(Surah:21:Al Anbiyaak:107) and creating mankind
which is relevant, highly reputed and honoured
Surah:57: Al Hadid:25).
However, such grumblings will never be able to
alter the situation. Thus, even the entire universe is well
aware that the traits of the Amazon that cannot be
altered, as long as the natives are clad in loincloth and
the vast flora and fauna are considered as beautiful and
must never be changed. Owing to this, would it not be
nice if the Amazon is replaced with the guidance
module of the apes (branches of furu‟) with the tortoise
(extremely slow walk) as life‟s core.
Sixth:
Revolutionizing the Use of Hadith Towards
the Al Quran
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This piece of writing is intended to present the
hadith‟s call to enhance clarity towards its actual
function in interpreting the Al Quran.
This proves the sayings of the elders that the
sharpness of an axe (refers to the Al Quran) will not be
displayed without its wooden handle (refers to the
hadith). And, the wooden handle will not be named as
one without the presence of the sharpened piece of metal
In other words, strength of the axe does not lie in its
handle, but in its sharpened metal plate.
The same goes with the views of the people as
they claim that the Al Quran cannot function without the
presence of hadith. Similarly, the sharpness of the axe
will not be enhanced in felling the trees in the forest
should it become blunt and old. However, the people
have never denied that the important role played by the
axe in producing farms from the cleared forests.
No matter what the situation is, the axe‟s
wooden handle (hadith) must never be equated with the
sharpened metal plate (Al Quran), as both differ – one
being wooden and the other metal. Afterall, wood can
never be equated to metal.
Hence, this is the dilemma that exists within the
forest‟s treasures, as there are numerous hands that try to
explore the forests with the wooden handle without its
sharpened metal plate. This is because they feel that the
axe‟s wooden handle without associating it with the
sharpened metal will help them clear the land. Sadly,
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this perception leads such people to nowhere as there is
no one to lend their ears to listen to such fakehood that
exists.
Revolutionising Ignorance in Knowledge
Ignorance in knowledge which already exists
must be revolutionized in terms of its changes so that the
sharpened metal piece and its wooden handle could be
reunited to play its role in clearing the forest to make
way for building farms. For this purpose, there are eight
(8) steps that need to be taken for revolutionizing:
One:
Dispose and Drop the Mughaalazah Hadith
and Mutanajjis Hadith from the Treasures of
Nabawi Hadith List
Alter the knowledge‟s perception amongst the
society towards the role of the hadith by dropping those
hadiths classified as Mughaalazah Hadith and
Mutanajjis Hadith from the collection of hadiths under
the Nabawi Hadith. Such action must be enhanced by
urging the people universally to stop utilizing such
hadiths as regulations of faith and religious life, as these
will cause dirt, slander and fakehood to become
rampant.
Two:
Suspend Hadiths that are Doubted Upon
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Alter the knowledge‟s perception amongst the
society towards the role of the hadith as a fact revealed
by the Prophet s.a.w that has been postponed in terms of
its usage as foundation to the religious life‟s regulations,
as long as doubts are casted onto the hadith‟s
authenticity that has been based on the characteristics of
the hadith narrators that are yet to be overcome.
This means that as long as the hadith‟s
authenticity is perceived as a non-existing hadith, it will
then be considered as mutanajjis water (soiled wáter)
and can never be used for ablution (Surah:22:Al Hajji:8-
9). Owing to this, issues related to methods to
authenticize the hadith must be revolutionized until it
portrays the hadith of true excellence which is
universally acceptable.
For this purpose, the hadith must never be
evaluated in terms of the individuality of its narrators;
but it must be evaluated in terms of its contents that are
used in interpreting the Al Quran verses. And, such
suggested revolution cannot be performed by
individuals, but by the authorities that conquer the
world‟s religion, society and country. Ponder over this.
Three:
Collecting Hadiths that have Successfully
Interpreted the Al Quran
One must take the initiative at the revolutionary
stage to collect any hadith which have successfully
interpreted the Al Quran and rename them as the Al
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Quran Hadith. This will then be a collection of hadiths
that have been authenticized by the world‟s authoritative
which can then be comfortably used by all parties.
Thus, such authenticity cannot be doubted upon which
has successfully interpreted the Al Quran. This is indeed
a smart step for the hadith to return to its actual
definition. Ponder over this.
Four:
Presenting Interpretational Methods of the
Al Quran Using the Hadith
One must also take the initiative at the
revolutionary stage to present methods of the hadith‟s
usage as an interpretation resource of the Al Quran. This
step must be immediately taken by not allowing the
people to search its methods so that the hadith‟s
definition and claims stating: The Al Quran cannot be
interpreted without the hadith will soon become a reality
and no longer as a mere hearsay, as claimed by those
who have acquired knowledge without its wisdom.
Ponder over this.
Five:
Collecting Hadiths as
Encouragement for the People‟s Progress
One must also take the initiative at the
revolutionary stage to search and explore those hadiths
that support the aspirations of the Al Quran to develop
the mankind in this world by altering the current usage
of the hadith‟s perception which concentrates into
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matters related to regulations, punishment and benefits
that are portrayed in the form of encouragement and
threats for the sake of weakening the people as they face
life‟s development.
Such situation is not a created phenomenon, but
exists in any given religious occassion. Nevertheless,
the task to despise life of this world also exists
everywhere. Those who preach appear weak as they
demand for payment and wages as such task is turned
into an juncture for earning a living. Hence, such
dilemma obviously occurs before the people and must
be changed should the hadith presenters yearn as agents
who desire to deliver aspirations of the Al Quran.
Ponder over this.
Six:
Producing Al Quran Interpretation Experts
Based on the Hadith
One must take the initiative to revolutionize the
lack of experts in the fields of elaborating and
deliberating the Al Quran, including experts in
interpreting the Al Quran based on the hadith. Such
position is deemed as crucial due to the numerous
grumblings raised by the intellectuals in relation to the
non-existence of experts in those areas.
This is mainly in the area of elaborating and
delibrating the Al Quran based on the concept of the Al
Quran interprets the Al Quran (Surah:41:Fussilat:3) and
the Al Quran interpretation that is based on the hadith
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(Surah:16:An Nahl:44). Both (2) areas have long existed
during the era of Rasulullah s.a.w. but were not revived
as core of the religious life. Hence, when asked: Why
could this happen? The answer received in general is:
Because there is no expert in this area.
This is indeed an astonishment that should not
be answered in such manner owing to the fact that there
are thousands of universities and centers of Islamic
studies that exist around the world. Thus, it would be
utterly strange if not even one or two of them were to
take the initiative towards this puspose as there is an
urgent need in the religion in terms of its
knowledgeability.
Such weakness amongst the people claiming
that embracing the religion and obtaining a degree is a
piece of cake and such perception brings them towards
being willing to trade the same ítems (trading of
regulations). Nevertheless, even stalls and hypermarkets
sell mineral water. However, flavoured drinks (another
aspect of discussion) are no longer available in the
religious market as they are forced to live in a
pretentious world due to the dilemma‟s propaganda.
Owing to such situation, does the new
generation of today and tomorrow need to continue to be
fooled so that such falshood remains in their thoughts‟
approach as handed down by their elders‟ ignorance
towards such predicament. Hence, such dilemma must
be given a serious thought.
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Seven:
Expand Preaching of the Al Quran‟s
Contemporary Interpretation Method Based
on the Hadith
Revolutionizing initiative must also be taken
onto the preaching‟s approach which utilizes hadiths by
presenting steps that expand preachings of the Al
Quran‟s interpretation methods that are based on
hadiths that introduce a new method. However, such
steps must be made to ensure the smooth continuty
between the hadiths and the Al Quran.
Eighth:
Nurturing the People to Abandon Deeds that
Utilize Hadiths without Being Supported by
the Al Quran.
Initiative must be taken towards revolutionizing
deeds besides nurturing the Muslims to abandon and
eradicate those deeds that use the hadith without being
supported by the Al Quran verses. Also, to nurture and
encourage the Muslims never to make use of those
mughallazah and mutanajjis hadiths in their daily
undertakings which includes its usage in terms of
making them as their religion‟s core as a practice of
sunnah for the sake of reaping loads of rewards.
Wallahu a‟lam.
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THE SECOND BANANG
Presence of Hadith In its Context of History
Part One:
History of the Hadith
in the Angle of the Al Quran
The hadith emerged from the process of
elaboration and interpretation exercise carried out by
Prophet Muhamad s.a.w onto the Al Quran verses that
were sent down to him, and those explanations were
documented by his friends as essential details that ought
to be kept and inherited by the generations of mankind.
Therefore, the Al Quran has clearly stipulated the
history of hadiths in the religious world. Among the
verses are:
History in the Angle of Revealing Verses -
Emergence of Hadiths
With the Bayyinat (legalized righteous
statement) and Zaburi (elaboration of
invention), We have sent down the reminder to
you (Al Quran) so that you may explain clearly
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to mankind as to what was sent to them so that
they may think about it.
Surah:16: An Nahl:44
History in the Angle of the Al Quran‟s
Concept Interpreted by the Hadith
We have revealed to you the Book (Al Quran) so
that you may clearly explain to them the reality
of those things in which they differ – it is
guidance and blessing for those people who
believe.
Surah:16: An Nahl:64
History in the Angle of Extremism Dilemma
In the Religion which Led to Self Created Hadiths
(Mughallazah Hadith and Mutanajjis Hadith)
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Tell them: O people of the Book! Do not
transgress the bounds of truth in your religion,
and do not yield to the fancies of those people
who went astray before you. They misled many
others and have themselves strayed away from
The Right Way.
Surah:5: An Nisaak:77
7
Part Two:
Chronology
of the Hadith Discovery
The term: Hadith is defined as the decree and
actions of Prophet Muhammad s.a.w that are used as an
interpretation resource of the Al Quran and the history
of the hadith can be summarized through the chronology
process of ten (10) stages:
Note: Knowledge related to the history of the
hadith of the religious world ought to be
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documented in this piece of writing as there are
many people, mainly the younger generation who
do not have the necessary knowledge in this
matter.
The First Stage:
The Birth of the Final Rasool
It all began from the prediction of a Jewish
pastor who used the astrology science of Prophet Israeil
(Yaakub a.s) and his son, Prophet Yusuf a.s using the
name of Ahmad (Surah:61:As Shaff:6) and the Al Quran
(Surah:Asy Syu‟araak:196) as mentioned in the earlier
scriptures. The news of a grandchild of Abdul Muttalib,
fathered by Abdullah Bin Abdul Muttalib and mothered
by Aminah Binti Abdul Wahab will be born as the final
prophet and rasool from the list of prophethood and
rasoolship which began to spread amongst the people.
The history of Prophet Muhammad s.a.w began
sixty (60) years prior to the birth of the blessed baby in
the entire universe and this soon became a fact that this
child will bear the characteristics of: Al Amin who will
then be selected by the God of the worlds as Prophet and
coronated as Rasool as he attains the age of forty (40)
years.
The Second Stage:
Coronation of Rasullulah s.a.w
Coronation of Prophet Muhammad s.a.w as the
final Rasool and Prophet (Surah:33:Al Ahzab:40) as
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designated by Allah in a ceremony at Hira‟ Cave as
Jibril a.s had taught him in one decree the supreme
seedling of the world‟s knowledge: Iqra‟ in order for
him to recite: Iqra‟bismirabbikal lazi khalaq. Khalaqal
insaana min alaq. Iraq‟ warabbuka akramullazi
„allamabil qalam. „allamal insaanamaa lam ya‟lam.
(Surah:96:Al Alaq:1-5).
The Third Stage:
Rasulullah Receives the Divine Revelation
The iqra‟ ceremony did not end there. Prophet
Muhammad s.a.w received God‟s divine revelation
which was presented from one verse to another in stages
(Surah:17: Al Israak:106). He was also commanded by
God to adhere to whatever that was sent down onto him
(Surah:6: Al An‟aam:106) and to write the revelations
(Surah:45: Al Jaatsiah:29) in the form of an organized
inscription (Surah:52:At Thut:2-3) which was later made
into a Book named the Al Quran (Surah:36:Yasiin:2) or
the Al Furqan (Surah:25:Al Furqan:1). The Prophet was
also commanded to follow the religion embraced by
Ibrahim a.s (Surah:16: An Nahl:123) and to continue the
the struggle of Ibrahim‟s religion that was based on the
religion of Nuh a.s (Surah:42: Asy Syuraa:13).
The religion carried the traits of Mustaffa
Lakumuddin (Surah:2:Al Baqarah:132) which promoted
peace (Surah:21: Al Anbiyaak:107) and guidance –
blessings (Surah:27: An Naml:77) for the entire universe
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in line with his credentials as God‟s messenger for the
entire mankind in the universe (Surah:34:As Sabak:28).
The Fourth Stage:
Assignment of Rasulullah to Reveal the Al
Quran
Prophet Muhammad s.a.w was commanded by
God to urge the mankind (Surah:3: Ali „Imran:164) to
tauhid Him (Surah:21:Al Anbiyaak:25) and to obey
whatever that was sent onto Prophet Muhammad s.a.w
(Surah:47: Muhammad:2) that was put together into a
Book deemed as self-sufficient to enable man to portray:
‟Aabidin (those who serve God) without casting any
doubtfulness (Surah:2:Al Baqarah:2).
Owing to the highness of the Al Quran‟s value
being the Ummul Kitab (Surah:43:Az Zukhruf:3-4) with
its presentation structure which is easily understood
while some being difficult (Surah:3: Ali „Imran:7).
Prophet Muhammad s.a.w was once again commanded
by Allahu azza wajalla to explain (elaborate and
delibrate) the Al Quran verses in order for man to make
use of the Al Quran as the religion‟s milestone and a
thinking material (Surah:16:An Nahl:44).
The Fifth Stage:
Friends of the Prophet Compiled the
Rasools‟s Explanations
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During the explanation of the revealed verses of
the Al Quran (Surah:86: At Thaariq:13), there were
many matters that were not clearly explained by the Al
Quran. Hence, they were later explained by the Prophet
(Surah:86: At Thaariq:13-14) through his decree and
actions; although the Al Quran is indeed a Book that
interprets its own verses (Surah:41:Fussilat:3) that have
been simplified in terms of its meaning (Surah:54: Al
Qamar:32).
Owing to the importance of such issue and
explanation made by Rasulullah s.a.w. (Surah:69: Al
Haaqqah: 40), friends of the Prophet had put his
explanations in writing – mainly matters that were not
clearly stated by the interpretation method: The Al
Quran interprets the Al Quran (Surah:41:Fussilat:3).
Such precious writings were carefully maintained by his
friends and had handed them down as inheritance from
one generation to another, portrayed as: Knowlegeable
Decree and Actions that have been based on the
foundation of its acceptance onto the Sanad Wasilah and
the inherited treasures carefully kept by their
generations until the era of knowledge resurrection
which acknowledged the importance of decree made by
Muhammad s.a.w as he reviewed the Al Quran – the era
of hadith collectors initiated by the prominent
mujtahidiin wal muhaddithin figures two hundred (200)
years after the demise of Rasulullah s.a.w.
A Note of Reminder:
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The future generation must remember
that every hadith deemed as one must possess at
least three (3) traits as below:
First: Every hadith can only be
deemed as one when it truly originates from the
decree and actions of Prophet Muhammad s.a.w
as he elaborated verses from the Al Quran that
had been revealed to him.
This means that anything other than
his decree and actions must never be considered
as a hadith.
The same goes with the position of
such hadith as long as it has successfully
explained and interpreted any given verse from
the Al Quran. Hence, this means that should any
hadith fail to elaborate the Al Quran, it will be
deemed as something that is not originated from
the decree and actions of Prophet Muhammad
s.a.w during his elaboration onto the Al Quran
verses. Thus, such hadiths do not portray the
traits of Nabawi Hadith.
Second: Every hadith can only be
deemed as one when it truly originates from the
genuine writings made by the friends of Prophet
s.a.w as they received the explanations from the
Prophets very own decree and actions onto the
Al Quran verses that had been revealed to him.
Those writings were then made wasilah-sanad to
their descendants or friends who portrayed
themselves as genuine narrators of the hadith.
In other words, any statement made
from other parties cannot be deemed as hadith.
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Therefore, such position must be
revealed to the future generation due to two (2)
factors:
One: There are many people amongst
the Muslims, not only the younger generation,
but also the elders who are not aware of the
history (origins) of hadith in their religion.
Two: This is to enable the future
generation to act upon (preventing and
prohibiting) those people who read and promote
the Mughallazah and Mutanajjis hadiths so that
the faith‟s fakehood will not get spread by the
accredited ulamas and ustaz. This is especially so
when awareness begins to rise amongst the future
towards such fakehood that takes place in
mosques and centers of Islamic studies around
the world during preachings and teachings. Give
this fact a deep thought as there is a big number
of people in cities that have strayed away despite
them holding a guidance map.
Third: Each hadith can only be
considered as one when its cordial statement is
able to be portrayed as a source of prosperity
and never as a source which promotes disputes
and animosity within the religion. Hence, such
hadiths are able to generate guidance and
blessings for the devout mankind (Surah:16:An
Nahl:64). Wallahua‟lam
The Sixth Stage:
History of Conflict Seedlings of the Hadith
Without touching or taking into account the
effect of the incidences that occurred during the rule of
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Muawiyah and Abassiah after the killing of Syaidina Ali
r.a, the discussion only concentrated on the impact of
usurp and the effects of both administration policies.
This caused numerous matters to arise due to the
policies, mainly in political matters which defend
factions and policies of electing qaliphs that was based
on ancestry by changing the selection policy
implemented by Khalifah ar Rashidin that was
introduced during the era of Abu Bakar as Siddiq r.a.
Such important policy had caused conflict
within the society as the decree of Prophet Muhammad
s.a.w that were documented by the sanad wasilah
practitioners and put into use to strengthen their
arguments of the faction. Such conflict involved the
actions of the sanad wasilah practitioners which
functioned as weapon to weaken the opponents
(Surah:42: Asy Syuraa13-14).
However, numerous accusations, labelling and
calling of names towards individuals from the opposing
groups were made, thus calling them kufr and fasiq for
the purpose of weakening the belief of the people
towards the respective sanad wasilah figures by tainting
their names (Surah:53: An Najm:28-29) for the sake of
propaganda (Surah:31:Luqman:6) towards strengthening
the position of the faction, politics and position of the
influentials.
Hence, the effects from labelling and calling
names that took place within the society at that time
caused the society to look negatively towards the
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victims (Surah:58:Al Mujaadalah:9). At the same time, a
group of fake makers emerged, claiming to asnad the
decree of Rasulullah s.a.w. which caused the genuinity
of Prophet Muhammad s.a.w‟s decree in the earlier
sanad wasilah to be altered and soon became weakened.
The effects of such policy which led to conflicts
and showdown causing factions within the religion to
acknowledge their own people to be on the correct path
whereas the others as wrong and having strayed away
(Surah:45: Al Jaatsiyah:17-18).
Thus, such doctrine was made as module into
the teachings of the younger generations during that
time which portrayed continuity in the doctrine‟s
understanding and belief. This was made as an element
of faith which was injected into the minds of the people.
This was later handed down onto the muhaddithins.
The Seventh Stage:
Hadith Evaluation Module that was
Inherited
The guidance module as mentioned above
continued to be inherited from one generation to another
until today. Such module portrays the continuity of the
Hadith Backwardness agents (agents for weakening the
hadith‟s intergrity) based on the discussion module
which concentrates on the shortcomings of the narrators,
placing emphasis on minor matters, whereas important
aspects of the religion have been nurtured to appear as
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weak and maudu’ – although the respective hadith at the
beginning was claimed to be authentic and portrayed the
sanad wasilah traits deemed rightful as it displayed the
ability to clearly interpret the contents of the Al Quran.
The Eighth Stage:
The Rise of the Muhaddithin Figure
Owing to such major disorder in the religion,
utterances of Rasulullah s.a.w remain relevant when
interpreting the Al Quran although there are numerous
fake decree that are claimed to be authentic from the
Rasulullah s.a.w. Therefore, awareness to re-examine
the asnab wasilah that remains within the society has
emerged.
This led to the emergence of asnab wasilah
seekers and researchers of the decree of Prophet
Muhammad s.a.w to be known as the muhaddithins such
as Bukhari, Muslim, Abu Dawud, Tarmidzi, Ibnu
Majah, Nasai, Ahmad and other hadith figures. They
searched and traced the remnants of the sanad wasilah
descendants to compile and document these into several
books that contain the decree of Rasulullah s.a.w which
was later named as the Rasulullah Hadith (Nabawi
Hadith). Such initiative was carried out with the hadith
sanad wasilah holders known as Narrators of the
Hadith.
Such effort towards collecting interpretational
materials for the Al Quran is meant for the benefit of
future generation in matters pertaining to tadabbur the
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Al Quran beside to facilitate them in exploring the Al
Quran with the desire that the future generation will not
neglect the Al Quran‟s knowledge.
Hence, from the efforts put in and steadfastness
amongst the muhaddithins, several among them had
successfully compiled a large number of the Rasulullah
s.a.w‟s hadiths, totalling to almost five to seven
thousand of them. Such effort must be viewed by the
world as a excellent step of their forward thinking for
the world in terms of their religion.
Nevertheless, such ancient shortcomings (the
doctrine) usage method in evaluating the hadith
narrators remains inherited and practiced by the
respective muhaddithin figures – without them
considering the importance of the hadith‟s contents in
terms of life when these are related to the contents of the
Al Quran‟s verses of guidance.
Such kufr and fasiq accusations made towards
the hadith narrators still continues to be practiced
without altering its module although the political
importance had diminished in their lives. This means
that the earlier disputes and conflicts have been revived
once again, having the religious factions and such
conflicts to expand. This is similar to proving the Hadith
Backwardness agents (weakening the intergrity of the
hadith) enthusiastically turning the hadith as mother of
all disputes within the religion.
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The Ninth Stage:
Dilemma of the Old Remnants that are Inherited
This is the remnants‟ dilemma of the Al Quran
and sunnah that have been handed down onto today‟s
religious intellectuals, as if such guidance module
handed down by the earlier muktabar ulamas has made
people of today become advanced in their religion.
On the other hand, the accepted ingredient has
positioned the people in the midst of the faction‟s
conflict which has no ending (Surah:18:Al Kahfi:22).
Such situation is as if Islam and Paradise lie in their
hands, without them realizing that the role played by the
current hadith ulamas actually reflect the hadith‟s
weakness.
Hence, there are millions of people in this
world who acquire knowledge of the Al Quran and
hadith. However some of them still portray ignorance
despite them having acquired the necessary knowledge
in these fields. This is due to the studies‟ concept which
has and will not change as long as awareness towards
this does not exist in the world‟s thinking (Surah:2: Al
Baqarah:19-20).
Such courageous awareness towards changing
the perception towards a crack in a coconut shell which
does not reflect the sunlight, having the Muslims willing
to portray themselves as Al Kahfi: enjoying slumber in
the pitch darkness while pretending to enjoy the
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brightness in a darkened toilet! (Surah:2: Al
Baqarah:17-18).
This is indeed a dilemma of unawareness
(Surah:2: Al Baqarah:11-12) towards the sunlight that is
denied in a person‟s life. This is seen as knowledge and
religion that is eroded towards backwardness from being
relevant (Bilqisti): Liyaquumanaasu bilqisti -
Surah:57:Al Hadiid:25), similar to the silver dime which
is no longer of value to even purchase a slice of bread to
curb one‟s hunger (Surah:18: Al Kahfi:19).
Therefore, what should be done by the younger
generation of Al Kahfi of today, to return to the cave to
continue their slumber after being aware that the silver
dimes in their hands are obsolute and no longer is of
value in the market. Thus, one must ask themselves as
enthusiasm in the religion is not something that is to be
followed. Instead, it is their belief that is based on the
teachings of the Al Quran that portrays intelligence in
nature (Surah:53:An Najm:3-6).
The Tenth Stage:
The Emergence of Al Quran Awareness Era
Emergence of the Al Quran awareness era and
Al Quran literacy as a new approach in empowering the
hadith as an important resource in the religion.
Furthermore, the utterance of Rasullah s.a.w of his
initial interpretation of the Al Quran needs to be
empowered and upheld once again. This is for the Al
Quran generation to formulate several steps that ought to
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have been taken by the older scholars in making the
hadith relevant in terms of knowledgeability in life.
The below mentioned suggestions are made
owing to the religion‟s increasing dilemma and
ascending number of questions that exist in the minds of
the younger generation who yearn to know and explore
the religion – not as mere followers or to embrace the
religion due to inheritance. Instead, this has increased
due to their maturity in the ulul albab methods. Among
the suggestions and steps that need to be taken are:
One:
To Correct the Hadith‟s Perception
of Being a News Report
The evaluation of a hadith being authentic, weak
or fake originates from the perception of the older
muhaddithins who classify the hadith as a news report.
Such single tiered perception towards the word: hadith is
seen by them in a simple language; whereas this term
refers more towards a conclusion made by the language.
This is similar to the Malays need to understand
their language. For example, the term: berkaki ayam in
Malay language does not mean that a person has chicken
feet, but it actually a person who is barefoot. The same
goes with the hadith terms which differ in their actual
meaning should the hadith be directly related as a news
report.
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This position is obviously proven when the
term: hadith appears in kalimah: Ta‟wiilul ahaadith
(Surah: 12:Yusuf:21) which cannot be related the
otherwise: News of a dream (dream interpretation) in a
usual circumstance. It would be more pertinent if this is
seen in terms of the knowledge‟s interpretational
process from its delivery method which needs to be
interpreted.
The same goes with the term: hadith which
appears in: Rasullah Hadith which should not be
considered as a piece of news that has been decreed
and demonstrated by the actions of Rasulullah s.a.w;
but its terms must be understood as knowledgeable
contents of interpreting the Al Quran derived from
his decree and actions that were documented by his
friends while he explained and interpreted the Al Quran.
Such invaluable knowledgeable writings need to be
carefully stored and handed down to the generations of
mankind to facilitate their future in understanding the
contents of the Al Quran.
Hence, should the hadith be considered as a
news report, there will be numerous issues raised
pertaining to the report‟s authenticity which is reported
by the so-called newsmen (hadith narrators). It is due to
such understanding‟s approach created by the earlier
“inventors” (muktabar) who had classified the given
hadiths based on the concept of the eye observing the
actions of the newsmen (hadith beholders or hadith
writters - the sanad wasilah). This requires each one of
them to be thoroughly screened, studied and observed
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based on the authenticity of their delivery in reference to
their individual personalities.
Here lies the issue related to: overlook and:
knowledge negligence amongst the earlier muhaddithins
as they define: Hadith as a piece of news report –
although its approach created by them is based on the
concept of advice of the Al Quran. However, this is far
from the report‟s acceptance method, especially when
issues related to: Faasiqun binabain (Fasiq by
fabricating stories) and: Fatabayyanu (Feel regret and
verify it thoroughly) are raised by the decree of Allah
Ta‟ala:
O believers, if an evildoer comes to you with
some news (the news of Muhaddithin), verify it,
lest you should harm others unwittingly and
then regret what you have done.
Surah:49: Al-Hujurat:6
Should the basis of the Al Quran‟s advice be
utilized and taken into account by the earlier
muhaddtihin as foundation for evaluating such hadith
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news as presented by the hadith narrators with
authenticity that depends on the individuality of the
news presenters, advice obtained from the Al Quran
must be interpreted before the hadiths can be classified
as authentic, weak or fake.
The five (5) terminologies that exist in the
above mentioned piece of advice (Surah:42: Al
Hujuraat:6) must be thoroughly observed, i.e. beginning
from the kalimah: Faasiqun Binnabaii Fatabayyanu
An Thuthibuhu Qauman Bijahalah which contains
three (3) Al Quran terminologies that are: (a) Faasiqun
(The Fasiq – Agents of Destruction) (b) Binabaiin (By
fabricating stories).(c): Fatabayyanu (Verify it
thoroughly).
The three (3) terminologies are subjected to two
(2) conditions that are signified by: An tuthibuhu
qauman bijahalah fatusbihu „alaa maa fa‟altum
nadimiin which appear in: (i): An tuthibuhu qauman
bijahalah (Causing the people to become ignorant –
foolish). (ii): And: Fatusbihu „alaa maa fa‟altum
naadimiin (Regret on what you have done).
The position of: Faasiqun and: Binnabaiin and:
Fatabayyanu must be seen in the angle of its effect and
impact that can be presented by information relayed by
the news presenters. Hence, proper research and
observation must be concentrated onto the issue of: Can
such news present and cause foolishness amongst the
people and will they feel remorseful should they go
overboard and accuse someone as being fasiq?
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Hence, should both (2) effects not exist from
such news that is presented, the news is then considered
to be newsworthy which contains elements of truth
(theft - witness). More so should the news contain words
of philosophy, logical ideas and knowledgeable methods
that lead to benefits for the people and the world. This is
similar to the contents of the hadith that has the ability
to interpret the Al Quran being mother of all books
which reflects the actual purpose of the Prophet‟s decree
that were documented by his friends and later brought
by the sanad wasilah narrators to the wise muhaddithin
members.
On the other hand, should a news that is
received cause foolishness (ignorance – Bijahaalah) to
the people or remorsefulness towards the act of
spreading such news; or even cause disasters, such news
is automatically considered as fake and must be
immediately disposed.
Hence, what will happen should matters related
to knowledge and acquiring it be positioned and
evaluated as weak, whereas its authenticity cannot be
denied by one‟s sanity? Even dollar notes will never be
considered as weak or disposed by the insane despite
them certified as one. Therefore, how insane can a
person become until he is willing to consider something
as weak which cannot fool the people or cause
remorsefulness when accepting such news considered
mandatory onto every Muslim as stated by the hadith
that will be discussed (refer to the discussion on Hadith
1). Hence, this is the dilemma that exists in a mental
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institution at its Moulding Intelectual wards, similar to
the centers of hadith studies that run based on the
current fake modules.
Thus, the act of weakening something must not
be carried out as this could cause disadvantages in the
religion itself. And, the act of weakening the obligation
towards acquiring knowledge as reported by a respective
hadith could also lead to weakening the knowledge
(Source: Weak Hadith) enticing the society and nation
towards foolishness (Bijahaalah). Worse is by faking
love for the nation (Source: Fake Hadith) as such
falsehood will not only reflect the doer‟s foolishness
(Bijahaalah), but the members of the public will soon
need to learn with the foolish (Bijahalah) people and in
the end causing everyone to become foolish
(bijahaalah), as a result from obtaining a foolish degree
(bijahaalah) unknowingly.
Such negligence default as a result from the
teaching‟s module dilemma must be re-examined so that
the hadith could return to its genuine prestige after
having the decree and actions of the Prophet
documented by his friends, used as interpretation
material of the Al Quran.
Therefore, man must halt such dispute to
prevent one‟s piety from appearing as foolish
(Bijahaalah) and from making the others as foolish
(Bijahaalah) so that they could return to the rope of
Allah‟s original fundamental route of the religion after
being drifted away in the turbulence dispute by making
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themselves smarter as in maqam: Qattabayyana
rusydu minal ghayyi (Surah 2:Al Baqarah:256) to
portray their unity‟s strength as: Faqadis tamsaka bil
„umrati wusqa lam fishaa malaha (Surah 2:Al
Baqarah:256).
However, man has all this while performed
tasks and wasted precious time in their knowledge by
displaying hard-headedness and adamant towards
changes: Faman yakfur bittaghuti wayu‟minbillah
(Surah:2: Al Baqarah:256), and at the same time,
believing in Allah (Al Quran) as a devout Muslim
towards the strong unity rope of the religion.
Two:
Halt Disputes Related to the
Hadith Narrators
Disputes that are caused by difference of
opinions towards the hadith based on the fasiq traits of
the narrators or the loss of sanad wasilah must be
stopped. This could be due to the facts that may have
been left out or were not written in its original sanad.
Such hadith does not conflict with the Al Quran and is
able to interpret it.
Unity of opinion amongst the ulamas must
emphasize on the hadith‟s contents – and never on
the misbehaviour of the asnab wasilah narrators by
accepting the fact that gold can never be transformed
into copper – even if these are given by an insane
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person. On the other hand, even if faeces are given to a
pious muktabar, its form and values will remain
unchanged. Owing to such fact, always practice the
sayings of the elders: Accept money if given should it
originate from the Central Bank and at the same time do
not ever think if those notes have ever touched pork or a
dog!
Three:
Re-evaluating the Authenticity and Weakness
of the Hadith
Initiative must be taken towards re-evaluating
the position of the hadith‟s authenticity or weakness, as
accepted by the current views by determining those
hadiths classified as authentic, weak or fake by any of
the hadith figures. Hence, these must be considered as
hadith (non-classified) as long as the hadiths or the
Muhaddithin News have the ability to interpret the Al
Quran verses. And, at the same time, to falsify those
hadiths or the Muhaddithin News should they fail to
prove themselves as interpretation resource of the Al
Quran.
Four:
Seek for a Conclusion towards the Authentic
Hadith‟s Dilemma
Re-evaluate the hadith‟s dilemma as there are
many authentic hadiths that discuss on minor matters
whereas the weak and fake hadiths discuss on major
issues. Such dilemma arises having the actual fact lie in
the religion‟s major issues that are cast aside. Worse is
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when the hadith‟s contents are of no significance to the
Al Quran verses, while some them contradict with the
Al Quran‟s requirements.
Therefore, the courageous character of the
younger generation portraying their awareness towards
the Al Quran will come forward to ask: “Which verse
does this hadith interpret?” and: “Can this hadith
stand independently without the Al Quran.” Thus, such
initiative must be well received and instilled in every
youngster in the religion to ensure that the given hadith
is based on its ability to function as the Al Quran‟s
interpretation resource. Owing to this, one must never
allow a person to recite a hadith in a speech without
referring it to a given Al Quran verse.
This revolution will reduce the ego meter and
fake piety in a person. Such revolution of the younger
generation in exploring deeper into the religion will help
classify the authenticity and fakefulness of a given
hadith.
Hence, this is a dilemma that will be faced by
the fake piety in terms of difficulty in the knowledge‟s
requirements that cannot be avoided as a result from
their awareness of utilizing the hadith as an
interpretation source of the al Quran which has spread to
the entire knowledgeability amongst the younger
generation having the Al Quran awareness.
Such burning desire will soon exist amongst the
younger generation who appreciate the concept: Fas
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aluu ahlizikri inkumtum laata‟lamun (Surah:16:An
Nahl:43), seen as an excellent trait. On the other hand,
the pious too must make necessary preparations to
accept such challenge by portraying: „Abasa
watawallaa anjaa ahul a‟maa (Surah:80: „Abasa:1-2)
by openly departing their knowledge (Surah:80:3-5) and
at the same time being receptive towards: Fa antalahuu
tashadda (Surah:80:‟Abasa:6).
Owing to such dilemma that arises, this serves
as a new arena in the world of Al Quran and Sunnah
studies. It is a challenge that ought to be well accepted
by the elders as filters the knowledge‟s fakeness. In
fact, such challenge exists due to the mistakes made by
the elders (parents) while teaching their offsprings.
Note:
During the verification of this piece of
writing (December - 2015), an intellectual
amongst the verifiers raised a question.
The question reads as:
Today, movement of Islamic preaching
takes place almost everywhere. Even the
mosques, and centers of Islamic studies around
the world have teachers and accredited preachers
who are assigned to give religious talks, citing
the hadith as the main topic of discussion.
Some of them, while speaking and
teaching have utilized, recited and promoted
the mughallazah and mutanajjis hadiths. Such
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presentation is similar to the act of spreading
virus to the religion, alike a number of dogs
with the rabbies spreading its virus to the people
in a society.
This is considered as spreading
deviant teachings by the accredited religious
teachers and preachers in mosques nationwide.
Isn‟t such rabbies (disease of the deviant
teachings) able to be spread by the licenced
dogs? Whereas, the elements of rabbies virus
(mughallazah and mutanajjis hadiths) was
brought by them as their taught and lectured the
religion?
Owing to such fact, is the Author able
to enlighten this issue as today, there is a huge
number of mad dogs that linger and scavange
for food in the halls of mosques. Hence, their
bite is even more hazardous than the zombie bite
as the former spreads its deadly virus.
Answer:
The Author has no intention to answer
this question as he himself has been classified to
belong amongst those who spread deviant
teachings (a dog infected with rabbies).
Therefore, it would be best if this
question is answered by the future generation
themselves using the knowledge that they have
acquired. At the same time, the future generation
must also accept the fact that dogs which are wet
and chickens that are not slaughtered in the name
of God is considered as forbidden, although these
could be made permissible by a monarch ruler.
Ponder over this.
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It is an open fact that there is no one
who will accept such phenomenon that is being
presented. Thus, this must be avoided and
completely eliminated within the society which
yearns the nobleness of the virtues guidance
taught by Prophet Muhammad s.a.w.
Allahumma shalli „alaa syaidina muhammad – 3x.
Five:
Re-assess the Acedemic Module of
the Al Quran and Sunnah Studies
There is a need to re-assess the academic
module in institutions of higher learning that are closely
related to the Al Quran and Sunnah studies, so that such
institutions and faculties will not be considered as
centers for creating the hadith‟s backwardness by the
society with creed that is tainted by the older
understanding as a result from the previous disputes
which had accepted the older views considered as
muktabar apart from the fear instilled to re-assess in
terms of its authenticity and excellence.
One must also acknowledge the fact that the
task of arguing the standings of the hadith narrators will
never come to an end. Thus, this will only destabilize
the understanding and belief of the students, due to their
thoughts easily gets drifted away similar to a fast
moving vehicle on a mountaneous winding road.
Such academic module conceals its benefits
and at the same time wastes time similar to daydreaming
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as having the knowledge acquired leading to nowhere. It
is a pity as such students are victimized by the
religion‟s doctrine.
Therefore, there are several matters that need to
be amended in the Al Quran and Sunnah‟s academic
module, in terms of its new approach which can be
categorized into the following five (5) aspects:
(a):
Presentation of the Hadith‟s Module
As an Outburst of Advancement
There is a need to present a module of thinking
containing hadiths that interpret the Al Quran which can
be firmly held and practiced and thus made as a resource
to spur life‟s advancement, displaying examplaries as
portrayed and presented by the Muslims of the olden
days. This includes parables of the anbiyaaks – The Icon
of Humanitarian Idolism – that ought to be instilled in
the open mindedness of the students to enable them
portray themselves as: Muslims who are relevant as
appears in maqam: Liyaquu mannaasu bilqisti
(Surah:57: Al Hadiid:25) in the entire virtual world.
(b):
Presentation of the Hadith‟s Module
Not as a Source of Disputes
There is also a need to present the religion‟s
creed – not as a creed of disputes. Instead, this is to
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revive the Al Quran‟s empowerment towards the
religion of Islam in line with the studies of Al Quran and
Sunnah. However, today, more eyes concentrate on the
Sunnah than the Al Quran. This causes the position of
the module‟s movement as an agent of disputes; and not
as an agent for life‟s advancement.
Those lecture modules that are based on
disputes (Surah:22:Al Hajji:8-9) do not teach the
religion‟s nobleness. Instead, they provide space for the
students to witness the religion‟s weakness and the non-
usefulness of the religion should such doctrine be
accepted and utilized, causing the students to become
confused and involved in such disputes in the society.
Therefore, owing to the effects and impact of such
doctrine, can a religion be considered as one? Ponder
over this.
(c):
Presentation of the Hadith‟s Module
For Interpreting the Al Quran
Initiative must be taken towards presenting the
academic module of Al Quran and Sunnah studies by
positioning the hadith as an interpretation resource for
the Al Quran and there‟s nothing more than that. In
actual sence, the hadith should not be used in such
manner, except while explaining the meaning of a given
Al Quran verse that is not explained with clarity by the
Al Quran itself. Unlike the current practice where the
hadith is recited and used without referring it to any of
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the Al Quran verses. Thus, such hadith is claimed to be
similar to the revelation of the Al Quran.
This is a negligent step which brings impact
onto the Al Quran which is put aside (Surah:25: Al
Furqan:30) with the hadith being widely utilized without
referring it to the Al Quran assuming that the hadith is
of the same value of the Al Quran. For the sake of Allah,
hadith is not a revelation (Surah:7:Al A‟raaf:203) but an
interpretational resource of the Al Quran derived from
the decree and actions of the Prophet with authentically
interprets the Al Quran (Surah:16: An Nahl:44). This is
due to the fact that the Prophet would never have
decreed something or acted upon based on his desires
(Surah:53: An Najm:3) but they were actually based on
the Al Quran (Surah:53:An Najm:3-4). Therefore, this is
the trait that must be portrayed by those who have
embraced the religion as they make use of the hadith
that is said to be the religion‟s hadith – the Al Quran
Hadith. Ponder over this.
(d):
Present an Al Quran Module Portrayed to
Elaborate and Delibrate the Al Quran.
These must be portrayed in the Al Quran and
Sunnah studies‟ module by making the Al Quran as an
interpretation resource that interprets the Al Quran,
similar to the approach practiced by Rasulullah s.a.w as
he elaborated and deliberated the Al Quran. Thus, this
needs to be revived so that the religion could remain
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standing tall with its very own original fundamental
pillars.
Five:
Introduce an Interpretation Method of the Al
Quran Based on the Hadith
Introduce a specific method for interpreting the
Al Quran together with the hadith in terms of presenting
a new thinking derived from the words of wisdom of
Rasullulah to assist the Al Quran to portray itself as
Ummul Kitab and to empower the hadith in the
relevance of the world‟s knowledgeability.
Note:
The Author plans to introduce the Al
Quran interpretation method that is
based on the hadith. Therefore, please
refer to the next topic of discussion in
Banang 5.
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THE THIRD BANANG
The Hadith Cannot Stand Independently
Without the Al Quran
Whenever discussing about the hadith, there are
three (3) aspects that will be touched:
One: This discussion will touch on the
importance of the hadith as secondary source of creed
after the Al Quran. Such importance leads to the belief
and discussion on Islam which will be deemed as
incomplete without its presence with the combination of
the hadith with Qias and Ijmat of the ulamas.
Two: This discussion will also touch on the
importance of knowledge in determining the authenticity
of a given hadith. Thus, it is utterly important for those
who desire to acquire a sound religious knowledge with
the status of the hadiths: whether they are authentic,
weak or fake so that every argument made will utilize
the hadiths that are firm and precise.
Three: This discussion will also touch on
matters deemed as religious but have not been discussed
by the Al Quran – but is touched and stated by the
hadith that every hadith reflects the actions of the Al
Quran as presented by Prophet Muhammad s.a.w.
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These three aspects of discussion has positioned
the hadith at a high level which makes a person who
cites such hadith to feel as if he is on the right track.
However today, it is rare to find discussions related to
the hadith‟s role towards the Al Quran and its role in
interpreting it.
This is seen as a discussion that has been
ignored on purpose by the religion‟s approach doctrine
to enable the preachers of such doctrine to preach
regarding the hadith as the religion‟s resource which is
able to stand independently without it being referred to
any of the Al Quran verses.
Such action in the religion‟s approach based on
the purpose of creating a group of Muslims which
ignores the history of the hadith‟s origins in the
religious realm besides ignoring the purpose and role of
the hadith towards the religion until it was written, kept
and produced by the friends of the Prophet s.a.w as he
interpreted the Al Quran, having each and every one of
the hadith to play its role – to explain and interpret any
of the Al Quran verses and nothing more than that. At
the same time, the hadith‟s position can never be
equated with the Al Quran.
Thus, such poistion must be clarified so that a
person who embraces Islam must not be due to any other
reason except for the Al Quran (and not due to the
hadith). Besides, one‟s belief towards the existence of
God is due to the Al Quran, and that man is to believe in
the prophethood and rasoolship of Muhammad s.a.w.
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The same goes with the other related matters with the
way of life which were stated in the Al Quran.
Therefore, the Al-Quran is the foundation of Islam and
completes Islam in the angle of methods pertaining to
one‟s belief and deeds.
Hence, when speaking about Islam, it is related
to the Al Quran while the Al Quran is also related to the
hadith. There are four (4) chronological steps in the Al
Quran that are related to the hadith that must be known
by everyone to enable a person consider the following
positions of the hadith:
First:
To understand the chronology of the position of
Islam which is based on the foundation of the scriptures
of Allah named the Al Quran that must be believed and
trusted without casting any doubtfulness (Surah:2: Al
Baqarah:2). This is because the Al Quran is able to lead
man towards the true path (Surah:36:Yasin:2-4),
portraying them as righteous towards God and to
succeed in this world and the hereafter.
Second:
To understand the chronology of the position of
Islam which was made complete by Allahu Azzawajalla
by providing such completeness without having the need
to add or alter anything from it (Surah:6:Al
An‟Aaam:115). Its completeness has been
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acknowledged to provide entire aspects of the religion,
including life‟s bounties that have been assured.
Third:
To understand the chronology of the position of
Islam that stands on the name of the Al Quran with its
completeness and for the entire use of the religion by
those who portray the traits of ‘aabidin towards God.
This means that the Al Quran is able to stand
independently with its very own verses without
requiring any other external elements to prove its
completeness.
Fourth:
To understand the chronology of the position of
Islam that stands on the name of the Al Quran which is
portrayed as a Book which explains and interprets its
very own verses (Surah:41: Fussilat:3). Each revelation
revealed to Prophet Muhammad s.a.w., if felt necessary
by God to have them clarified, will be elaborated by the
following revelations. This is to provide clear
explanations to whatever that appears to be vague.
Hence, Prophet Muhammad s.a.w was briefed
by Allah Ta‟ala on the meaning of each revelation that
was sent onto him. In return, the Prophet was required to
explain those revelations to the entire mankind
(Surah:16:An Nahl:64) for them to grasp a better sense
of understanding towards what has been revealed by
God (Surah:16:An Nahl:44).
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This is where the writings of the Prophet‟s
friends are considered as the Nabawi Hadith of
Prophet Muhammad s.a.w. It is stressed that there are
no hadiths that exist other than for the purpose of
explaining the Al Quran citing the decree and actions of
Muhammad s.a.w as hadith and source of the religion‟s
regulations.
These are the four (4) important basis which
positions Islam to be owned by the Al Quran and
that the religion of Islam must obey the Al Quran. The religion‟s disciples must acknowledge the fact that
Islam is complete with the Al Quran, without having the
need to add any other elements that are claimed to
complete the Al Quran (Surah:5:Al Maidah:77). Such
position must be reminded to the religion‟s disciples to
accept the fact that one‟s deeds in the eyes of Islam must
only reflect the requirements of the Quran (Surah:5:Al
Maidah:77) – although there may be some people who
claim to be more pious and knowledgeable than God
(Surah:9: At Taubah:31).
Therefore, for those people who feel that Islam
is unsifficient with the Al Quran and that the Al Quran
needs to be added with external resources other than
from the Al Quran, they have not embraced Islam that
has been based on the Al Quran. Instead, such people
are considered as disciples of the Doctrine of Islam who
prefer utilising the additive colourings to the religion
derived from mughallazah and mutanajjis resources.
Such act is similar to luring the people to return towards
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being unbelievers wheares the Al Quran already exists
beside them (Surah:2:Al Baqarah:109).
This situation completely differs with the
character of the Islamic ulamas towards the pig, where
its meat is strictly prohibitted – even its DNA is seen as
the same standing with its meat (Lahmul khinzir –
Surah:5:Al Maidah:3).
Thus, it is strange that matters related to the
mughallazah and mutanajjis hadiths seem to have
become food for the soul which are then turned into
blood amongst the Muslims. Such people tend to
practice negligence towards this matter without them
creating any preventive steps and this is deemed as a
serious matter. Instead, worse is when drastic actions are
taken against food that may contain traces of pig DNA
as compared to the earlier issue.
In other words, why hasn‟t the permissible and
the forbidden clearly stipulated onto the usage of the
hadith as a form of food that is served in the ulama‟s
market? Whereas, the world must be well informed that
the act of utilising the mughallazah and mutanannjis
hadiths is the same as consuming food that contains
elements of pork and feaces as its offence is similar to
consuming pork and faeces.
This discussion will be deemed as incomplete
should issues related to the hadith are not considered
as being discussed, mainly those hadiths that are of
mughallazah and mutanajjis traits. Therefore, such
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position must be made known by everyone as its usage
could lead towards a negative repercussion towards the
religion, in terms of the hadith‟s function as a
secondary resource after the Al Quran. Afterall. There
are numerous hadiths that are made available in the
market of the ulamas that have soon become additive
colours to the religion. This is as if the religion‟s very
own colours have faded away as it is not gayly
decorated by the hadiths.
Owing to this fact, such hadith will appear
empty in terms of its function without the presence of
the Al Quran and that such hadith cannot be made as
element of the religion‟s creed – if it is not related to the
Al Quran that is based on details of Prophet Muhammad
s.a.w‟s Prophethood and Rasoolship.
Prophet Muhammad s.a.w was appointed as
Prophet and Rasool by the God of the worlds and the
entire universe was informed of his assignement as
Prophet and Rasool through His divine revelations
which were enshrined in the Al Quranul Karim.
However, the Prophet‟s appointment remained subjected
to several conditions that were imposed and needed to
be fulfilled by Prophet Muhammad s.a.w. Among the
conditions are:
(One):
It was made mandatory for Prophet Muhammad
s.a.w by Allah Ta‟ala to embrace the religion of Islam,
being a way of life (religion – Addin) that was inherited
by Prophet Nuh a.s and was then continued by Prophet
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Ibrahim a.s (Surah:42: Asy-Syuuraa:13) and thus to his
era. It is the religion that is based on the four (4)
scriptures of Allah‟s that were sent to the earlier rasools
(Surah:2:Al Baqarah:4) based on the Al Quran revealed
to the Prophet (Surah:38:Shaad:29). This means that if
Prophet Muhammad was unwilling to embrace Islam
(Surah:2:Al Baqarah:130-133) and refused to obey the
Al Quran (Surah:6:Al An‟aam:106), the appointment of
prophethood and rasoolship would have been
automatically nullified.
(Two):
The appointment of Prophet Muhammad as
Prophet and Rasool was subjected to the condition
where he himself must be ready and willing to receive
the revelations in stages throughout his appointment as
Allah‟s Rasool (Surah:17:Al Israak:106) from God until
the holy Al Quran is made complete (Surah:6:Al
An‟aam:115). In other words, if Prophet Muhammad
s.a.w was unwilling to receive the revelations from God,
his appointment as Rasool would have been
automatically nullified.
(Three):
The appointment of Prophet Muhammad as
Prophet and Rasool was subjected to several conditions,
where he was required to always obey and follow the
requirements stipulated by the Al Quran (In maqam of
the requirements of the Al Quran: Wamaa yantiqu
„anil hawaa inhuwa illaa wahyun yuuhaa –
Surah:53:An Najm:3-4), where he was never allowed to
disobey the Al Quran in what-so-ever actions of his (In
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maqam: Wattabi‟uu maayuuhaa ilaika mirrabbika -
Surah:33:Al Ahzab:2). In other words, he was never to
disobey the Al Quran or invent the Al Quran without the
genuine revelations from God (In Maqam: Qul
innamaa attabi‟umaayuuhaa illayya mirrabbi -
Surah:7:Al Al –A‟raaf:203).
Such command of God‟s (Surah:7:Al
A‟raaf:203) which signifies the existence of difference
between the normal decree of the Prophet as
compared to his decree that reflects revelation from
God. Such differences is similar to the mantiq term of:
Anabasyarum mislukum – (I am but a human being
like you) and: Anabasyarum yuuhaa ilayya – (The
revelation is sent to me - Surah:18:Al Kahfi:110). In
fact, not every decree of Prophet Muhammad s.a.w
reflects the revelation and not all actions of Prophet
Muhammad s.a.w reflect the requirements of the
revelation without the presence of both aspects (decree
and actions) that are referred to the Al Quran‟s
revelation.
Such position clarifies the fact that any decree
of Prophet Muhammad claimed as hadith but at the
same time cannot explain or be explained by the Al
Quran or even rejects the Al Quran, it will mandatorily
be nullified as the religion‟s resource of creed which
must be completely eliminated.
(Four):
The appointment of Prophet Muhammad as
Prophet and Rasool was subjected to conditions, as
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Prophet Muhammad was to remain as any other
normal human being which signified to the universal
mankind that he was indeed a normal human being (In
maqam: Qul innamaa anabasyarum mislukum
yuuhaa ilayya annamaa ilaahukum ilaahun waahid –
Surah:18:Al Kahfi:110). Thus, his behaviour portrayed
the normal behaviour of the mankind who had often
recited the istighfar seeking for forgiveness from God.
This made him as a property of God where he
was subjected to God‟s rebukes due to his shortcomings.
Such rebukes onto his very own shortcomings was
stated by God in the Al Quran as an element of
examplary for the newer generations. This was because
Prophet Muhammad was never an Angel but a normal
human being amongst the descendants of Adam a.s and
Hawa. In fact, the actions of a normal human being must
be referred to the Al Quran – should such behaviour be
enhanced in the empty lives of mankind.
Hence, it would not seem awkward if several
incidents related to the actions of Prophet Muhammad
s.a.w that did not portray his prophethood and rasoolship
and were in fact rebuked and corrected by God.
Note:
It is proven that not all decree and
actions of Prophet Muhammad s.a.w reflected
the revelations or were at the same level of the
Al Quran. In fact there were many decree and
actions of his that were rebuked by God that
portrayed his decree and actions (hadith) which
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cannot be made regulation without them being
based on the Al Quran.
Thus, in order to answer this issue, it
would be best if the future generation were to be
briefed on several incidences which involved the
individuality of Prophet Muhammad s.a.w as a
normal human being:
(a): Prophet Muhammad Was Rebuked by
God When He Claimed That God Had
Ignored Him
Prophet Zakaria a.s never once felt
that God had ignored him by turning down his
request for an offspring. He prayed from his
younger days until he was old but his wife
remained barren (Surah:19:Maryam:1-7).
However, he never felt that God had ignored him
(Surah:19:Maryam:8-10).
However, Prophet Muhammad s.a.w
who had just turned twenty (20) years failed to
see God‟s help throughout his struggle to
strengthen the religion of God‟s. In fact, he
accused God to have ignored him (as appears in
the Al Quran:Surah:93:Adh-Dhuha:3).
Hence, can such action be made into a
hadith having its incidences to stand
independently as a creed‟s resource without it
being referred to the Al Quran or can such
incident be made intoa sunnah element? – the
non-obligatory aspect to obtain rewards as
something good that is best followed and
practiced by the disciples of Prophet Muhammad
s.a.w, having its incidences stand independently
without having based on the Al Quran.
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Owing to this, the actions of the
Prophet needed to be corrected by Allah Ta‟ala
(Surah: Surah:93:Adh-Dhuha:3) as a sign that the
Prophet himself portrayed the traits of a normal
human being. However, the traits of a normal
human being compared to the divine revelations
based rasool are two (2) aspects that completely
differ.
This means that the Al Quran and the
hadith can never be equated in terms of their
standings. At the same time, the characteristics
portrayed by Prophet Muhammad s.a.w without
having them based on the Al Quran is similar to
the incompleteness and infunctionability of the
nabawi hadith without referring them to the Al
Quran.
(b): Prophet Muhammad Was Rebuked As He
Failed to Place Hope in God – His Restlessness
Was More Than From the Villlagers When
His Wife, Siti Aishah Went Missing
Restlessness is a trait of the villagers
who neglected the religion. They displayed
restlessness whenever they were short of money,
their children were ill or even when the lost
something precious. However, would it be proper
for a person with sufficient religious knowledge
to display restlessness until the entire village
becomes aware of such situation?
This situation will not be considered as
awkward should it occur amongst the villagers.
However, it is definitely strange should this
happen to a religious teacher similar to the status
of a Chief Imam feeling restless until he is
unable to sleep at night should his bull be stolen
by someone. Whereas, prior to this incident, he
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used to spread the religious teachings whilst
uttering: “We must believe in God. We must put
hope in God.”
Hence, how can a person being a
Prophet and Rasool portray restlessness without
putting hope in God (Surah:94: Al Insyirah:8)
when his wife went missing in the dessert
(Surah:24:An Nur:11-17), believing in the fake
tales invented by the surrounding?
Hence, can such actions be made into a
hadith having its incidences to stand
independently as a creed‟s resource without it
being referred to the Al Quran or can such
incident be made intoa sunnah element? – the
non-obligatory aspect to obtain rewards as
something good that is best followed and
practiced by the disciples of Prophet Muhammad
s.a.w, having its incidences stand independently
without having based on the Al Quran.
Owing to this, the actions of the
Prophet needed to be corrected by Allah Ta‟ala
as a sign that the Prophet himself portrayed the
traits of a normal human being; as the traits of a
normal human being compared to the divine
revelations based rasool are two (2) aspects that
completely differ.
This means that the Al Quran and the
hadith can never be equated in terms of their
standings. At the same time, the characteristics
portrayed by Prophet Muhammad s.a.w without
having them based on the Al Quran is similar to
the incompleteness and infunctionability of the
nabawi hadith without referring them to the Al
Quran. Ponder over this.
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(c): There are several other incidences of the
actions of Prophet Muhammad s.aw that were
rebuked by God.
Please refer to the stories of Prophet
Muhammad s.a.w where he was rebuked by God
and related by the Al Quran – Some of them
include Prophet Muhammad expressing a sour
face (facial expression) when he was approached
by a person who was ignorant and without
knowledge (Surah:80:Abasa:1-2), having God
enlighten Prophet Muhammad on the purpose of
the naive‟s presence, as appears in verse:
(Surah:80:Abasa:3-6).
It is rather fortunate for his disciples
did not follow the traits of being sour faced as
displayed by Prophet Muhammad s.a.w as a trait
of the sunnah and non-obligatory when the Al
Quran explained the behaviour of the Prophet as
an act of a normal human being. Ponder over
this.
These are among the several incidences that can
be observed and concluded that not every decree and
actions of Prophet Muhammad s.a.w who portrayed the
traits of a normal human being can be classified at the
same standing of the Al Quran. This clarifies the
meaning that not every decree or actions portrayed by
Prophet Muhammad s.a.w can be considered as his
hadith without having supported by the Al Quran.
Such position totally denies the opinion and
belief of some people who claim that the decree and
actions of Prophet Muhammad s.a.w as hadith can stand
independently without requiring it to function as an
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interpreter of the Al Quran verses. Such belief is
assumed to complement the meaning of: Wamaa
yantiqu „anil hawaa inhuwa illaa wahyun yuuhaa –
(Surah:53:An Najm:3-4).
Such understanding considers Prophet
Muhammad as: Wamaa yantiqu „anil hawaa inhuwa
illaa wahyun yuuhaa throughout the time during his
lifespan without having them related to the requirement
of: (In maqam: Qul innamaa anabasyarum
mislukukm yuuhaa ilayya annamaa ilaahukum
ilaahun waahid – Surah:18:Al Kahfi:110) apart from
being related to the shortcomings of Prophet
Muhammad as a normal human being until there were
numerous actions of his that were rebuked by God.
The hadith and its terminology will only be
presented from the decree and actions of Prophet
Muhammad s.a.w as he explained and interpreted the
revelations that were sent by God for the mankind (i.e.
as he executed his duties as in maqam:Wa anzalnaa
ilaikazzikra litubayyinalinnaas – Surah:16:An Nahl:44
atau dimaqam: Kitaabun anzalnaa ilaika mubaarakun
liyaddabbaruu aayaatihii waliyatazakkara ulul
albaab – Surah:38:Shaad:29).
In other words, not every utterances and actions
of Prophet Muhammad s.a.w during his entire life can
be made hadith; if there are not related to the process of
him explaining and interpreting the Al Quran that was
performed by him single-handedly.
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The End
A photograph of rememberance of Datin Nawiah Salleh, wife of Dato‟
Philosopher Prof. Dr. Halo-N with Madam Nasibah Binti Wahab,
Legal Advisor of the Gual Periok Foundation during attendance at the Philippines Military Honour Ceremony held for the award recipients
of the Gusi Laureate at the Rizal Monument in Manila. Also seen is
Miss Nor Fadhliah Dato‟ Haji Ahmad Laksamana – November 2013.
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THE FOURTH BANANG
Concept of the Current Hadith Studies
The concept of the current hadith and sunnah
studies can be concluded into three (3) that disqualifies
the hadith as a resource for regulations of the religion‟s
creed. This is not due to the hadith but weakness of the
education‟s approach module:
One:
Guidance Concept of the Hadith Studies that
Cast Doubtfulness on its Authenticity
Based on the global education module in
relation to the Al Quran, hadith and sunnah studies, their
discussion concentrated on the hadith and its position in
the angle of authenticity. Such studies are indeed a
waste of time as knowledge acquired from such studies
is nothing beyond obtaining information and dispute.
Whereas, information obtained is unable to generate the
knowledge‟s wisdom that leads the people towards
achieving advancement and progression comparable to
the world‟s development.
In fact, such education module exposes the
shortcomings of the others by placing importance onto
one‟s own understanding which causes the Islamic
factions to be self-centered. This exists when their own
faction claims to be the only ones right and the others as
wrong – and that only their own faction will enter
Paradise while the others into Hellfire. It is as though
Paradise is only meant for their very own faction.
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However, in actual fact only a handful from this faction
deserve Paradise.
Nevertheless, this is the disaster resulted from
the hadith that is not used in a serious manner when
elaborating the Al Quran. In fact, the hadith is claimed
to be able to stand independently without having it
subjected to the Al Quran. Hence, the studies module
portrays the Al Quran as the sole property of Islam
and not that Islam is the property of the Al Quran or
where the Al Quran originates from.
Such attribute will cause Islam to utilize
external resources other than the Al Quran (Surah:7: Al
A‟raaf:3) without having it referred to the Al Quran‟s
authenticity and consent. This is especially when the
Qias and Ijmak are made as a creed under the perception
of it being of the same value with the Al Quran
(Surah:5: Ak Maidah:77), similar to the nurturing which
perceives that the Al Quran is only a part from Islam‟s
requirement and not that the Al Quran has the right onto
the religion of Islam having its actions solely based on
the Al Quran.
Hence, such education module will produce
intellectuals of the Islamic Doctrine (D‟Muslim) who
ignore the call of Allah Ta‟ala: Wa aaminuu bimaa
nuzzila „alaa Muhammad…ilakh
(Surah:47:Muhammad:2) as required by Allah onto
Prophet Muhammad s.a.w for him to hold firmly onto
what had been sent upon him as in maqam: Attabi‟maa
uuhiyaa ilaika minrabbika…ilakh (Surah:6:Al
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An‟aam:106). This sees the current studies‟ syllabus as
having the right to alter and add the religion‟s creed with
external resources other than the Al Quran in the form of
an intellectual conclusion which makes them appear like
God (Surah:9:At Taubah:31-32).
This is a dilemma of the module‟s approach
pertaining to the hadith‟s usage in terms of its relation
with the Al Quran which ought to be evaluated and
rectified so that the hadith will not appear as more
popular or powerful than the Al Quran which causes the
people to have their hearts locked to tadabbur the Al
Quran (Surah:47:Muhammad:24) and at the same time
to ignore it (Surah:25:Al Furqan:30) – although such
hadiths that have been presented and used have
obviously failed to portray itself as an interpretation
resource of the Al Quran.
Two:
Guidance Concept of the Hadith Studies that
Narrows Down onto Crucial Matters that are
Considered as Weak
The concept and education module of the hadith
studies of today are based on the concept of looking at
vital matters as weak. This occurs when there are
various perceptions towards those hadiths that actually
raise important issues of life and advancement but are
instead claimed to be weak or fake hadiths. Whereas,
issues presented by the said hadiths have become
important aspects that are raised and discussed by Allah
Ta‟ala in the Al Quran. Such predicament has existed as
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ugliness in the world of hadith studies in the process of
teaching piety amongst the people.
Thus, this is a handicap that must be made
obvious to everyone should the hadith be made relevant
as a secondary resource in the religion. This is especially
during the era of having open-minded individuals and
the vast blue ocean of knowledge (Bahru ilmaa liulil
albaab). Hence, the concept of: Logic . systematic .
emperical has soon become foundation to man‟s
thinking and comparison amongst the world educational
intellectuals as there are thousands of universities that
nurture man towards becoming intelligent.
However, the teaching concept in the hadith and
sunnah studies ought to be re-studied, especially the act
of accepting such concept with the perception that there
are good and bad narrators in terms of classifying the
hadiths into authentic, weak and fake – as there are
many authentic hadiths classified as weak and fake, and
vice versa. Such efforts will position the guided
generation to become ignorant in the vast blue ocean of
thinking. Nevertheless, this is an issue that has been
overlooked by such education module by displaying
impact which weakens the people in the long run.
Owing to this, who is actually guiding the
generation towards this? The answer lies in the studies‟
module which is widely in use. At the same time, even
the creed twists the thinking power which eventually
produces moulding intellectuals which are shaped into
their stipulated moulds.
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Three:
Guidance Concept of the Hadith Studies that
Guides the Hadith as a Resource of
Unregulated Regulations
Views of the legal advisors need to be taken into
account as whenever a hadith is claimed to be one, it is
sure to be classified as a source of regulation. Thus, it
serves as a regulation that must be complied, having its
gist accepted by all parties without casting any
doubtfulness when it is enforced and interpreted by the
courts of justice.
The question raised is who will function as the
court of justice towards the hadith‟s regulations should
the hadith‟s authenticity and weakness be doubted upon
everywhere? Afterall, exactness of the hadith‟s
empowerment remains unchanged; similar to the
benefits of certain factions in the world of understanding
and religion. Whereas, in the legal world, the court will
not solely rely on the witnesses, but on the contents of
the case that is argued. In other words, even if a witness
is sane, smart, highly educated and reputable, the court
may still reject his statement made in court should it
divert from the reasonableness factor onto the case that
is being on trial.
The same goes with the Court of Appeal, where
the panel of judges will never look at who enacted the
laws that are enforced or the judge‟s characteristics who
had passed the earlier verdict. Instead, they will
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concentrate on issues pertaining to the reasoning of
judgment - Ratio decidendi.
Even the Court of Appeal will not take such
details into account should one member from the panel
of judges not be in agreement with the others - although
the other judges may claim authenticity of the offence
committed by an accussed.
However, the opposite takes place on the
hadiths that are considered as a source of regulations, as
the origins of the hadiths are closely scrutinized for
authenticity. Even the behaviour of the hadith narrators
is taken into account. This is similar to having a
Proposed Act not passed as law should one of the
Legislature member be accused of a past robbery!
This proves the topsy turvy that exists in the
hadith‟s law whenever issues related to its authenticity,
weakness and fakeness are doubted amongst the ulamas
although they may be unsure of the issue‟s head and tail.
Hence, this is the hadith and sunnah studies‟ module that
is presented and made element to develop the people.
Owing to the void that exists in the hadith
studies‟ module in the context of interpreting the Al
Quran, the Author feels obligated to prove to the entire
world that the hadith is indeed a relevant resource used
in interpreting the Al Quran as it is subjected to the Al
Quran and is indeed the best interpretation resource of
the Al Quran (Surah:16: An Nahl:44). This is due to the
fact that the hadith reflects the actions of the Prophet
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s.a.w., especially when explaining and interpreting the
Al Quran which is indeed the trait of the Al Quran.
A memorable photograph of Dato‟ Philosopher Prof. Dr. Halo-N with
the President of World Philosophical Forum, Classical Philosopher
Prof. Dr. Igor Kondrashin and his wife. Also seen are Prof. Raoul
Weiler (Belgium) and Mr. Hasbullah Zakaria – Manila, November 2013
at the Rizal Memorial Monument.
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THE FIFTH BANANG
Interpretation Methods of the
Al Quran Based on the Cordial Statement
of the Hadith
Introduction
Since the earlier times until today, the definition
of hadith and its role in interpreting the Al Quran was
made known by the Islamic scholars. It all began two
hundred (200) years after the demise of Rasulullah
s.a.w. until today, the hadith was made as the religion‟s
creed element after the Al Quran. However, throughout
its entire life, the hadith had failed to prove of its role
towards the Al Quran as defined, where the hadith refers
to the decree and actions of Prophet Muhammad s.a.w.
made as a source of the religion‟s faith together with its
content‟s cordial statement which serves as an
interpreter of the Al Quran (Surah:16: An Nahl:64).
However, such role is yet to exist today as views
expressed by the hadith scholars who desire to display
the hadith‟s role as the religion‟s creed which does not
require the Al Quran – where it is able to stand
independently without having related to the Al Quran.
Such position exists in the midst of the society
as numerous grumblings and questions are raised by
several well educated parties around the world casting
doubts on the hadith‟s role as a resource of creed. This
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was raised soon after observing the actions of the
religion‟s preachers who began to replace the earlier
belief with the sunnah‟s propaganda strength until issues
and sunnah related matters served as pillars to the
religion that that have embraced.
Thus, there are many hadiths from its collection
that revolve around the decree and actions of Prophet
Muhammad s.a.w that ought to be followed and made
exemplary (Surah:33:Al Ahzab:21) without referring to
the Al Quran due to its maturity in knowledge
(Surah:68:Al Qalam:4) by accepting the fact that
Prophet Muhammad s.a.w behaved as a normal human
being (Surah:18:Al Kahfi:110) in his life, accept when
he received the divine revelation (Surah:53:An Najm:3-
5)
At the same time, there exists numerous
Mughallazah and Mutanajjis hadiths that poison and
cause chaos amongst the people while destroying the
religion‟s exactness by presenting insane doctrines of
the religion that play a major role in the lives of the
people. This causes the people to abandon the religion‟s
relevance and nobility by creating factions that are
hostile with one another as well as terrorizing lives on
earth.
In the midst of such dilemma having fake
hadiths (Mughallazah hadith) and the dilemma of the
hadith‟s failure in interpreting verses of the Al Quran
(caused by the mutanajjis hadith), some of the pious
within their faction make use of such hadiths similar to
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scavenging for items from the garbage bins in hope to be
able to sell them in the society‟s market.
Life‟s minor issues are blown out of proportion
in the religion as they perceive that should those minor
issues not put into practice, a person who has embraced
the religion will not be considered as pious. Thus, such
perception is accepted by the Ummi‟s Market
(Surah:2:Al Baqarah:78) having the religion willing to
see the society as sloppy, weak and naïve.
This is another dilemma that must be overcome
as it tarnishes Islam‟s quality, stance and values, thus
portraying it as sloppy and weak as displayed in the eyes
of the world‟s race due to the misuse of hadith and
unjustness towards it by positioning the hadith to
somewhere it does not belong.
In fact, such dilemma is rather rampant in the
society and seems as if there is no cure to overcome this
contagious disease having the backward zombie
preachers to run around freely in the midst of life‟s
hustle and bustle. Therefore, it will not be considered as
wrong if the Author spends a little of his precious time
to reveal an interpretation method of the Al Quran based
on the cordial statements of the nabawi hadith were
narrated. It is hoped that this step will obtain attention
from its readers while reaping its benefits that await
them.
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Definition of the Nabawi Hadith
(In the angle of the Al Quran Science)
The Nabawi Hadith in the context of
contemporary science is defined as a spiritual
description of the leadership‟s vision of Prophet
Muhammad s.a.w that was created by him based on his
views when commenting on the Al Quran to enable his
leadership vision be implemented by his followers
which is in line with the Al Quran‟s requirements of
creating man as Allah‟s qaliphs on earth, besides
worshipping in the context of: Aamanu
wa‟amilusshalihat by portraying a fine life in this world
and in the hereafter. Also, to prosper in life, in death and
during resurrection which describes life as Mustaffa
Lakumuddin.
Definition of the Al Quran Hadith
(In the angle of the Al Quran Science)
When reviewing further on the Al Quran Hadith
and its relation with the vision of Rasulullah s.aw., it
will not be deemed as complete if the terminology: Al
Quran Hadith is not specifically defined once again. The
term: Al Quran Hadith is defined as a form of cordial
statement of the nabawi hadith (including the Qudsi)
which successfully explains and interprets any given
verse from the Al Quran. Its cordial statements
describe the rising spirit of the leadership of Prophet
Muhammad s.a.w (Surah:93: Adh Dhuhaa:4-8) which
were presented by him based on his views (Surah:53:
An Najm:3) as he reviewed the Al Quran (Surah:16: An
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Nahl: 44) to enable his leadership vision aspirations
(Surah:21:Al Anbiyaak:107) be implemented by his
followers (Surah:57:Al Hadid:25) which are in line with
the requirements of the Al Quran of creating man as
Allah‟s qaliphs on earth (Surah:6:Al An‟aam:165) apart
from worshipping in the context of: Aamanu
wa‟amilusshalihat (Surah:4:An Nisaak:173) by
presenting a fine life in this world and in the hereafter
(Surah:2: Al Baqarah: 201) besides to prosper
(Surah:2:Al Baqarah:128) in life, in death and in
resurrection (Surah:19: Maryam:15) which reflects the
life of Mustaffa Lakumuddin (Surah:2: Al
Baqarah:132).
Reviewing Definition of the Nabawi Hadith
In the Angle of One‟s Desire to Interpret the Al
Quran Based on the Hadith
Each time the future generation wishes to
interpret the Al Quran based on the nabawi hadith, one
must observe the following four (4) matters that appear
below:
One:
Seeing the Hadith as a Seedling of the
Leadership Vision of Rasullullah s.a.w
The future generation must remember that each
time one wishes to interpret the Al Quran based on the
nabawi hadith, one must accept the fact that every hadith
of the Al Quran Hadith trait serves as a seedling
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resource of the leadership vision of Rasulullah s.a.w
which ia able and needs to be expanded in life.
Note: This means:
(i): Whenever the future generation wishes to
interpret the Al Quran using the hadith, seek for
a hadith that carries a major significance
which complements the leadership of Rasulullah
s.a.w. apart from being in line with its
significance of being created and sent by God .
(ii): Whenever the future generation wishes to
interpret the Al Quran using the hadith, seek for
a hadith that has a vision. Thus, don‟t look for
a hadith which describes the poor being noble
than the wealthy as to become poor seems to be
easier than to become wealthy, and this is
definitely considered as insane. (Surah:18: Al
Kahfi:7).
Two:
Seeing the Hadith as an Initiator of the
„Aabidins who portray Allah Ta‟ala‟s
Vision
Each time the future generation wishes to
interpret the Al Quran based on the nabawi hadith, one
must accept the fact that every hadith of the Al Quran
which has successfully reviewed the Al Quran verses
will have their direction concentrated onto one
important target, i.e. to create man of the „aabidin nature
who are able to present Allah‟s vision onto themselves
and the earth, reflecting: Aamanu and ‟Amilusshalihat.
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Such views of the Prophet remain subjected to
the authenticity and truth as stated in the Al Quran as:
Wamaa yantiqu „anil hawa in huwa illa wahyun
yuhaa (Surah:53:An Najm:3-4). In other words, every
detail of the Rasulullah‟s vision contains the guidance of
the Al Quran‟s vision.
Three:
Seeing the Mughallazah and Mutanajjis
hadiths as an Interpretation Resource of
the Al Quran.
Each time the future generation wishes to
interpret the Al Quran based on the nabawi hadith, one
must accept the fact that any hadith or any statements
claimed as hadith (Mughalllazah or Mutanajjis Hadith)
cannot be accepted as an interpretation resource of any
verse of the Al Quran.
Such precaution must be taken as both hadiths
(Mughalllazah and Mutanajjis Hadith) as classified are
definitely not hadiths and have failed to interpret any of
the Al Quran verses as narrated to have originated from
Rasulullah s.a.w.
This means that any hadith that discusses on
minute matters such as the beard, nasal hairs, eyebrow,
eye lashes and pubic hair as sunnah must never be
described as the leadership vision of Rasululullah s.a.w.
– although there were many other visions that were yet
to be disclosed by the Prophet but did not take place due
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to the limited lifespan of the Prophet that was
determined by God. However, these must be
implemented by the Prophet‟s followers as long as they
believe in the Al Quran.
Four:
Not Everything in the Hadith are of the
Nabawi Sunnah Nature
Each time the future generation wishes to
interpret the Al Quran based on the nabawi hadith, one
must accept the fact that not everything stated in the
hadith can be considered as sunnah nabawi which
can be put into practice as sunnah or non-obligatory,
should the conditional statement of the hadith not reflect
the leadership vision of Rasulullah s.a.w.
This means that minute matters (as a step to
Arab-ize the mankind) that do not reflect such vision
cannot be categorized as sunnah and such step must be
enforced to protect the reputation, prophethood and
rasoolship of Prophet Muhammad s.a.w from being
ridiculed. This was due to the Prophet being sent as
innovator of the world as well as to bestow blessings
(Surah:21:Al Anbiyaak:107) for the entire civilization of
mankind (Surah:34:As Sabak:28). Therefore, should
minute matters such as bodily hairs (such as the eye
brow) be seen by the Prophet as his vision being the
world‟s leader for the world ? Ponder over this.
Hence, such positions must be elaborated as
there are numerous civilization tasks that have been
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portrayed as of no significance but instead have been
made important and made sunnah which definitely
tarnish the prophethood and rasoolship of the Prophet.
And, such elaboration must be clarified as there are
many people who prefer using the mughallazah and
mutanajjis hadiths without them realizing that it is
indeed an act of an evil doing.
Introducing Interpretation Methods of the
Al Quran Based on the Hadith
As it is deemed suitable with the discussion‟s
concentration towards issues related to the hadith as an
interpretation source of the Al Quran, there are two (2)
interpretation methods of the Al Quran based on the
hadith that are introduced to the future generation. It
is hoped that such methods will enable the future
generation to utilize the hadiths to explain and interpret
the Al Quran verses:
The First Method:
Interpreting the Al Quran Based on the Hadith
As:
Fathul Quraana Fii Syaraahil Hadiith.
Exposure of the Al Quran in hadith-based talks.
The interpretation method of the Al Quran as:
Fathul Quraana fii syaraahil hadith is defined as an
interpretation method of the Al Quran that is based on
the hadith as its discussion will revolve around the
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hadith that explains a verse or several verses of the Al
Quran by making its discussion appear as maudha’ in
the various aspects of life. Hence, it will be reviewed-
interpreted in accordance to the stipulated interpretation
format.
Interpretion Format of:
Fathul Quraana fii syaraahil hadith
There are five (5) steps involved in the Fathul
Quraana fii syaraahil hadith interpretation method:
Step 1:
Selecting the Al Quran Hadith
The act of selecting the Al Quran Hadith and a
verse or several verses of the Al Quran that can be
explained and interpreted by a given hadith.
Step 2:
Explaining the Al Quran Hadith‟s ability in
the angle of interpreting a given verse from
the Al Quran
This step involves explaining the selected Al
Quran Hadith‟s ability of interpreting any given verse
from the Al Quran which is in line with the leadership
vision of Rasulullah s.a.w as required by the vision of
Allah Ta‟ala onto the entire mankind and earth which
portrays man as Allah‟s qaliphs on earth (Surah:2: Al
Baqarah:30) apart from reflecting their entrustment
(Surah:33:Al Ahzab:72) as appears in the Godly-
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Servitude covenant (Surah:7:Al „Araaf:172) in the form
of: Aamanuu wa‟amilusshaalihaat.
Step 3:
Presenting the Syarahul Bayan.
Presenting the Syarahul Bayan, i.e. discussing in
greater lengths the hadith‟s meaning that is portrayed in
the predicaments faced by man together with its
suggestions in overcoming them based on the Al
Quran‟s requirements which lead to prosperity (safety)
in three (3) aspects (Surah:19:Maryam:15) apart from
presenting good deeds in this world and in the hereafter
(Surah: Al Baqarah:201-202) by mankind that stands tall
with pure relevance(bilqisti) (Surah:57: Al Hadid:25).
Step 4:
Citing verse excerpts from the Al Quran and
the Al Quran Hadiths that prove an issue
Citing verse excerpts from the Al Quran and
the Al Quran Hadiths that prove an issue in order to
make it appear more steady and compressed as this
appears in maqam: Falillahi hujjatu baalighah (Allah‟s
argument is conclusive – Surah:6:Al An‟aam:149).
The Second Method:
Interpreting the Al Quran Based on the Hadith
As:
Usluubul hadith Fii bayaanil Quraan
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Hadith procedures that reflect the Al Quran.
This refers to the procedures involved in
explaining the role of the hadith when interpreting its
significance (Amthal and Bashaair) or a fact (Aayah and
Bayan) in a verse or several verses of the Al Quran for
the sake of displaying the Al Quran‟s requirements with
clarity through the hadith‟s significance (cordial
statement of the leadership vision of Prophet
Muhammad s.a.w) which is in line with the vision of
Allahu „Azzawajalla Who created man as „aabidin and
Allah‟s qaliphs on earth.
Interpretation Format at the Stage of:
Usluubul Hadith Fii Bayanil Quraan.
Beginning from the method of interpreting the
Al Quran format that is based on the hadith through the
method: Usluubul Hadith Fii Bayanil Quraan, there are
five (5) steps involved in its interpretation:
The First Step:
Syajaratul hadith fii maudhaa‟iI khitaab.
The main hadith that is discussed
Search and determine a hadith of the Al Quran
Hadith standing that is to be discussed. It is the main
hadith that has the ability to interpret and explain a
certain verse or several verses from the Al Quran and
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such hadith is named: Syajaratul hadith fii
maudhaa‟iI khitaab.
The Second Step:
Mukhrijul Bayaani Fii Muraadil Hadith.
Presenting a fact that explains the meaning of a given
hadith
After obtaining the hadith that is to be
discussed, observe its meaning in a simple language and
in its mantiq and badi’ that is at the same standing of the
Al Hadith Khitab, so that both scholarly meanings could
exist at the level of ilmul qalam. Such step is known as:
Mukhrijul Bayaani Fii Muraadil Hadith.
The Third Step:
Idhaail Aayaati Fii Bayaanil Muraad.
Explanation of the intended verse
Search and determine one or several Al Quran
verses that are similar in meaning so that their
consequences could elaborate their meanings that are
signified by the Khitabil Hadith onto the hadith that is
discussed.
Its meaning can be expanded and made a belief
as a leadership element of Rasulullah s.a.w. in his efforts
in portraying Allah‟s vision towards the entire mankind
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and the earth in two forms of worship: Aamanu wa
„amilusshalihat. Such step is called: Idhaail Aayaati Fii
Bayaanil Muraad.
The Fourth Step:
Syaraahul Bayaani Fii Ma‟nil Khusus.
Elaborating with a Specific Meaning
Carefully review the description of the vision of
Rasulullah s.a.w. one after another as signified by the Al
Quran‟s hadith that is discussed in line with the Al
Quran‟s requirement in the form of a call or command
of Allahu Azzawajalla. Such step is called: Syaraahul
Bayaani Fii Ma‟nil Khusus.
The Fifth Step:
Sakhmin Baatila Fii Iqaadil „Aqiid
Rejecting Falsehood in what is Believed
Make a comparison on the existing issue and the
one that is raised by the mughallazah and mutanajjis
hadiths in the context of reviving one‟s greatness in the
religion that has been founded by such method if
compared to the interpretation and practices of the
hadith without the Al Quran. Such step is named:
Sakhmin Baatila Fii Iqaadil „Aqiid.
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Note: The Author does not intend to elaborate
further on this method as he feels that the
ability to present the method‟s example can
be outlined on one‟s own. For further
guidance, it is best to refer this matter to the
wise muhaddithins.
Photograph of Dato‟ Philosopher Prof. Dr. Halo-N at the Award Giving
Ceremony of Gusi Peace Prize International 2013. He is seen waiting for his turn to recite a short prayer on behalf of the Muslims. May Allah answer his prayers –
Manila, November 2013.
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THE SIXTH BANANG
Classification of the Hadith
Causing Disorder in the Religion
Introduction
The initiative towards making the hadith as the
religion‟s resource is indeed not wrong. Hence, the
initiative taken by the friends of Prophet Muhammad
s.a.w due to the invaluable decree and actions of his as
he elaborated by the Al Quran. However, such
excellence in the Prophet‟s decree and actions as he
elaborated in the Al Quran (known as the Prophet‟s
Hadith hereafter) had been disfigured in terms of its
purity during the conflict era between Mu‟awiah and
Abbasiah.
Nevertheless, there existed the mughallazah
hadith (fake hadith) and mutanajjis hadith (Hadith that
has failed to be reflected by the Al Quran) which caused
distraction to the religion‟s harmony and led to factions
(sects) and disorder (animosity) within the religion
itself. This was caused by the hadiths, and such disorder
still exists within the Islamic society of today – it is even
worse and disasterous as compared to the earlier times.
Such situation took place due to the desire of
defending the opinions of their own factions by mocking
and accusing the other factions as well as making use of
the Prophet‟s name (as the Prophet‟s hadith) for the sake
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of strengthening their own arguments so that the people
will believe in whatever they say.
Initiative to classify the hadiths derived from
such phenomenon, as there are hadiths that are classified
as the authentic hadith while some are classified as the
weak hadith, etc. Such classification of the hadiths is
made based on the individuality of the hadith narrators
(beholders of hadith‟s wasilah) in accordance to the
evaluations made and views of the hadith evaluators
amongst the factions that were formed through the
ruler‟s style of leadership as well as their desires,
without having the hadiths classified based on the
relationship between the cordial statements of the said
hadith with verses of the Al Quran in terms of the
hadith‟s role as an interpreter of the Al Quran.
Owing to this, tremendous chaos took place in
the religion with the hadiths causing the religion to
experience disorder and chaos, especially when those
hadiths failed in explaining verses of the Al Quran
besides having hadiths that belittle things that are
deemed as beneficial by the Al Quran. In addition, there
are also some hadiths that reject the Al Quran but are
still accepted as the religion‟s main resource which
definitely makes the religion look as insane.
Such disorder caused by the hadiths lead to
differences in its classification performed from one
muhaddithin to another. One may classify the hadith as
authentic, while the other may classify the same hadith
as weak. As a result, two (2) different views and two (2)
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different beliefs tend to cause disorder amongst the
people who desire to turn the hadith as an element of
belief in their lives. However, the hadith (explanations
given by Prophet Muhammad) pertaining to the Al
Quran‟s revelation - Surah:16:An Nahl:44) for the
purpose of preventing misunderstandings amongst the
Muslims was unsuccessful (Surah:16:An Nahl:64).
Instead, there are numerous of such hadiths caused
animosity amongst the Muslims and caused them to be
divided into factions with different views and opinions.
Such predicament will worsen should issues
related to Qias be made as the religion‟s source for
regulations and opinions. This is when the Ulamas‟
Qias (scholar‟s literature) causes a major calamity to the
religion when the views presented by an ulama‟
(including the muktabar ulama‟) or a group of ulamas
are based on the mughallazah or mutanajjis hadith. Such
phenomenon of the ulamas will cause the religion‟s
creed to be portrayed as the Mughallazah or
Mutanajjis Creed that are certainly considered as
forbidden to be used as the religion‟s source of creed.
Therefore, such position must be informed and
exposed to the society members so that the religion‟s
creed will not contain elements of dirt. At the same
time, the intellectuality of the society must not be
belittled by certain parties who choose to promote the
prophet‟s hadiths without seeking their authenticity as a
genuine hadith that came from the decree and actions
of Prophet Muhammad s.a.w. as he elaborated the Al
Quran. Hence, in order to take a peek into such disorder
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the future generation is encouraged to observe the
following discussions, where several hadiths are cited as
examples.
In the coming discussions, the future generation
is adviced to observe the traits of the hadith that will be
presented in at least three (3) aspects:
(i): Take a closer look and observe the traits of
the respective hadiths as to how they have been
classified.
(ii): Take a closer look and observe the traits of
the respective hadiths in the context of interpretation of
its cordial statement with any verse from the Al Quran.
(iii): Take a closer look and observe the traits of
the respective hadiths in the context of causing disorder
to the understanding and belief of the people, resulting
them to break up into separate factions that are hostile to
one another within the religion.
Hadith:1
Acquiring Knowledge As an Obligation
Cordial Statement of Hadis 1:
ضة على مل هسلن فري طلة العلن
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Acquiring knowledge is an obligation for all
Muslims
The Conventional Status
Hadis 1: Sahih Ibni Majah
Note:
(i) This is the most popular and well-
received hadith around the world.
However, there are parties that claim
this as a Weak Hadith.
(ii) However, the Author continues his
classification and classifies it as: The
Al Quran Hadith. Hence, its cordial
statement of hadith has the ability to
elaborate and interpret the meaning and
teachings of the Al Quran verses which
reflect: Ah sanu tafsiiraa.
Contemporary Status
Hadith 1: The Al Quran Hadith
This hadith is classified as the Al Quran Hadith.
Thus, the cordial statement of its hadith is able to
elaborate and interpret meaning and teachings
projected by the Al Quran verses which reflect: Ah
sanu tafsiiraa as this will be further elaborated in
greater depths in this piece of writing.
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Owing to its classification as the Al Quran
Hadith, it is clearly understood that this hadith can
be made as one of the hadiths that function as the
religion‟s creed resource as it does not reject the Al
Quran. Instead, it successfully elaborates and
interprets verses of the Al Quran.
Example of Hadith 1
ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
In the Context of Explaining the Al Quran
This hadith successfully elaborates and
interprets verses of the Al Quran as the below-
mentioned while its cordial statement of hadith is
classified as the Al Quran Hadith and is certified as
the religion‟s belief.
Thus, this hadith is able to interpret the concept
of: Knowledge and rankings which appear in this
verse:
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Allah will raise to higher ranks those of you
who have faith and knowledge. Allah is aware
of all your actions.
Surah:58: Al Mujaadalah:11
Review on the Hadith and
The Direction of Hadith 1
This hadith is core to the leadership vision of
Rasulullah s.a.w which enables his people to acquire and
become advanced with knowledge as the gist of such
vision is in line with Allah s.w.t.‟s vision.
Thus, this is the hadith that interprets the ruhul
ma‟ani‟s meaning of several Al Quran verses that were
sent by the God of the worlds to encourage and enable
man to become advanced with the knowledge that they
have acquired. Therefore, man must understand several
matters through this hadith which can be categorised
into at least five (5):
The First Direction
Hadith 1:
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ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
Forming a Vision Which Eradicates Ignorance
This is a hadith which explains its significance
to the followers of the Prophet to understand the trait of:
Ignorance is nature of mankind. In fact, this is the
only hadith which interprets such verse:
The fact is that We offered the Trust to the
heavens, to the earth and to the mountains, but
they refused to undertake it and were afraid, but
man undertook it. He was indeed unjust and
foolish.
Surah:33: Al Ahzab:72
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This verse signifies man‟s ignorance which is
considered as a norm. Hence, the term: The ignorants
and ignorance is considered as a disease. There is no
other cure for such disease, except for knowledge.
Therefore, the task of Talabal „ilmu (acquiring
knowledge) is a process of curing ignorance (Surah:21:
Al Anbiyaak:7) which must be undertaken by every
mankind, especially those who believe in Allah and
tauhid Him as God by performing the tasks as Allah‟s
qaliphs on earth (Surah:35: Al Faathir:38) functioning as
innovators of the earth (Surah:18: Al Kahfi:7).
The Second Direction
Hadith 1:
ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
Forming a Vision Which Differentiates Between the
Knowledgeable (Piety) and the Ignorant
This is a hadith that explains its significance to
the followers of the Prophet so that they will understand
that the concept of ignorance and knowledgeability
(piety) are two (2) positions of mankind made similar to
being blind and literate (Surah:6:Al An‟aam:50). Thus,
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darkness and brightness differ to the knowledgeable
(Surah:13: Ar Ra‟d:16). In fact, this is a concept of
vision portrayed by the teachings of Rasulullah s.a.w to
his followers, as this is a life‟s concept that must be
emphasised by everyone who admits as being a follower
of Muhammad s.a.w.
This is a hadith that explains and clarifies the Al
Quran verse:
Are the knowledgeable and the ignorant equal?
In fact, none will take heed except the people of
understanding (the Ulul albaab)
(Surah:39: Az Zumar:9).
The Third Direction
Hadith 1:
ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
Formation of a Smart Vision with Knowledge
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This is a hadith that explains its significance to
the mankind as they will never know God and to believe
in Him without acquiring knowledge (Surah:2: Al
Baqarah:13). And, man will not love his religion in the
midst of such foolishness (Surah:2: Al Baqarah:130) and
will not be able to accept the Al Quran without being
knowledgeable (Surah:22:Al Hajji:54).
The smart (Ar Raasyidu – Surah:Al
Baqarah:186) cannot fool themselves (Safihanafsah -
Surah:2: Al Baqarah:130) as they understand God and
know how to utilize Him (Surah:2: Al Baqarah:186) as
He is always close to mankind (Surah:57:Al Hadiid:4).
Below is a hadith that explains such interpretation‟s
significance on the following verse:
When My servants question you about Me, tell
them that I am very close to them. I answer the
prayer of every suppliant when he calls Me;
therefore, they should respond to Me and put
their trust in Me, so that they may be rightly
guided.
Surah:2: Al Baqarah:186
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Note: Kindly refer to the above
mentioned verse that is discussed in
the: Al Fathun Nawa – Volume 2 –
Introduction – Methods of Interpreting
the Al Quran - pages: 85-87)
Besides this, what is the process involved to
iqra‟ the virtual world until the furqan becomes visible
(Surah:18: Al kahfi:7) and can be implimented should
ignorance find its place in their efforts?
The Fourth Direction
Hadith 1:
ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
Forming a Knowledgeable Vision
In Venturing the Al Quran
This hadith explains its interpretation towards
the fact that without knowledge and man‟s intelligence,
they will not be able to accept the Al Quran or to
successfully conquer it (Surah:72: Al Jin:2). This is the
hadith that explains the Ruhul Ma‟ani of the verse‟s
interpretation:
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So that those who are endowed with knowledge
may realize that the Al Quran is the truth from
God and thus believe in it and humble their
hearts towards Him, and surely Allah will guide
the believers to the straight way.
Surah:22: Al Hajji:54
Such position is fully supported by verse:
(Surah:43:Fussilat:3). It is a fact that only a sane mind
will be instilled in a person who has acquired knowledge
and is successfully able to see the Al Quran as a greatest
achievement: Nabaul „azim. (Surah:38: Shaad:67) and
mainly its amthal which is impossible to be understood
and interpreted except by the knowledgeables
(Surah:29:Al Ankabuut:43). The future generation, this
is the important role played by the smart people and
knowledge in life as decreed by the Prophet s.a.w
through the weak hadith as mentioned above that has
been classified as the Al Quran Hadith in this piece of
writing.
The Fifth Direction
Hadith 1:
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ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
Forming a Knowledgeable Vision
Whilst Exploring the Secret Treasures of the
Universe
This hadith has the ability to bring man forward
in knowledge. The secret treasures of the universe that
are recorded in the Al Quran verses will not be explored
if man is backward in knowledge, and the hadith that
portrays such verse is:
Nor there is any secret in the heaven and the
earth which is not recorded in a clear Book (the
Al Quran).
Surah:27: An Naml:75
Besides that, the universe‟s secret treasures that
appear as life and furqan (invention of life) resources of
life‟s ornaments (Surah:18: Al Kahfi:7) will not be dug
or fully benefitted if knowledge is not explored
(Surah:10:Yunus:101).
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Conclusion:- The future generation, this proves
the vastness and importance of the weak hadith in the
context of interpreting the Al Quran. At the same time,
this also proves the Prophet‟s decree as precise on the
interpretation that ought to be observed. Therefore, this
is the hadith that is able to lead the people forward
towards advancement being: Islam is high and there is
nothing more higher than Islam.
Hadith1:
Syaraahul Bayan
ضة على مل هسلن فري طلة العلن
Acquiring knowledge is an obligation for all
Muslims
This hadith elaborates the three kalimah terms
of the Al Quran which need to be explained. They are
closely related to man‟s advancement in terms of
knowledgeability and those kalimahs meant are: Iqra‟
- Iqra‟ bismirabbika (Read in the name of God– Surah:
96: Al A‟laa:1) and: Zidnii „ilmaa – Qur rabbizidmii
ilmaa (O God! Increase my knowledge –
(Surah:20:Taaha:114) as well as: Fas aluu ahlazzikrii
inkuntum laata‟lamuun (Ask those who have the
Reminder if you don‟t know this fact yourself –
Surah:16: An Nahl:43) to tasrikh the term: Talabal
immu (Seek knowledge) that apper in the said hadith.
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All three terminologies of the Al Quran do not
precisely portray on how a person is able to acquire
knowledge and to become knowledgeable. In fact,
without knowing the correct path, man will appear to be
lost.
Owing to this, Rasulullah s.a.w decreed on the
methods of acquiring and increasing knowldge –
through performing deed as appears in: Talabal ilmu
(Seek knowledge).
Therefore, it can be concluded that the term:
Talabal ilmu is crucial and must exist in man‟s
knowledgeability in the context of man‟s advancement
is definitely due to his knowledgeability. This proves of
the importance of this hadith to the lives of the mankind.
The question raised is: How can such vital
hadith be classified by certain parties as a Weak
Hadith? Such classification is sure to bring a negative
perception towards knowledge and its importance
besides causing the Muslims worldwide to live in
backwardness.
However, times have changed. The Islamic
nations around the world have claimed themselves as
developed, having several prominent Muslim figures
successfully invented cars, televisions and telephones
that have spurred the world‟s modernization revolution.
Whereas at the same time, there are mouths of the
highly pious who claim that Islam is high and that there
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is nothing else higher than Islam – as uncountable empty
voices.
Following its classification as a weak hadith,
will it not be considered strange that relunctance in
acquiring or increasing knowledge comes from the
negative perception of such people, as such act will
weaken the Al Quran‟s encouragement (Surah:22: Al
Hajji:51) in the people‟s thoughts that the act of
acquiring knowledge is indeed weak. Hence, they are
willing to live in such weaknesses and despicability.
In the meantime, there are also some hadiths
that criticize wives who refuse to go to bed with their
husbands until such wives will be cursed by the angels
until the next morning (Authentic hadith: Al Bukhari) It
is said that this came from an authentic hadith and is
accepted as one. The question is: Why is the act of a
wife refusing to sleep with her husband considered
worse than not acquiring knowledge?
Furthermore, why is having a beard considered
more important than acquiring knowledge? Whereas a
person of has a long beard may actually be ignorant
towards knowledge. Therefore, if the hadith discusses
on the beard, (Authentic hadith: Abu Daud) then it is
classified as authentic and encouraged as a way of life.
This is a question that must be pondered upon
when a person accepts the hadith as a source of
regulations after the Al Quran as it is continues to be
doubted upon by various parties with different beliefs.
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Thus, how can the creed‟s strength exist if it is bound
onto a drifting wood. This is because a boat will not be
able to be secured with such bind: Faqadistam saka bil
umratil wustaa lamfishaa malahaa (Surah:2: Al-
Baqarah:256) - should the boat of creed be bound with
the drifting boat of hadith in the midst of the turbulence
waves.
Give this fact a deep thought so that one will
always be able to think with maturity as there are still a
handful of people who have ignored to tadabbur
(Surah:47:Muhammd:24) and observe the Al Quran‟s
completeness (Surah:21: Al Anbiyaak:106).
Hadith 2
Concept of Worship – Living for a
Thousand Years
Cordial Statement of Hadith:
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذاPerform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
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The Coventional Status
Hadis 2: Source of the Al Qurthuby: Weak Hadith
Note:
Such hadith is very popular and widely accepted
around the world. However, there are parties that
classify this as a weak hadith. Despite of this, the
Author continues classifying such hadith as the
Al Quran Hadith. Hence, the hadith‟s cordial
statement has the ability to elaborate and
interpret the meaning and teachings of the Al
Quran verses as an interpretation of: Ah sanu
tafsiiraa.
The Contemporary Status
Hadith 2: The Al Quran Hadith
This hadith is classified as the Al Quran
Hadith, as its hadith‟s cordial statement has the ability
to elaborate and interpret the meaning and teachings of
the Al Quran verses as an interpretation of: Ah sanu
tafsiiraa as this will be further elaborated in this
discussion.
As it is considered as the Al Quran Hadith, it
can therefore be made as a source of creed in the
religion. Moreover, it does not go against the Al Quran.,
and instead has successfully elaborated and interpreted
verses from the Al Quran.
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Example of Hadith 2
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذا
Perform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
In the Context of Elaborating the Al Quran.
This hadith has the ability and has successfully
elaborated a verse from the Al Quran as stated below
while having its hadith‟s cordial statement classified as
the Al Quran Hadith and is certified in terms of its usage
as the religion‟s belief.
Verse example
Interpreting the concept of preparation:
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Surah:59: Al Hasyr:18
Review of the Hadith and
Direction of the Hadith 2
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذاPerform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
This hadith is core to the leadership vision of
Rasulullah s.a.w which encourages his followers to
possess high aspirations (Tamanna –Surah:22:Al
Hajji:52), apart from taking the initiative to become
advanced together with their efforts. This gist of his
vision is in line with the vision of Allah s.w.t which
stipulates that the fate of a race can only be changed by
themselves (Surah:13:Ar Ra‟d:11).
Sustenance, bounties and blessings bestowed by
the God of the worlds will not come easily. Instead,
these are the fruits of continuous efforts put in by man
himself (Surah:94: Al Insyirah:7) besides putting hope
in God (Surah:94: Al Insyirah:8) as a form of His
promises onto whatever that is being undertaken, and
this appears in maqam: Wa anlailsa lil insaani illaa
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maa sa‟aa wa anna sa‟yahuu saufayaraa (Surah:53:
An Najm:39-40).
This hadith interprets the ruhul ma‟ani‟s
meaning of several verses of the Al Quran that were sent
by the God of the worlds to encourage and enable man
to become advanced in life through their efforts and
hard work. Therefore, man must understand the
teachings‟ ingredient displayed through this hadith in at
least three (3) aspects:
The First Direction
Hadith 2
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذا
Perform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
Formation of a Vision
To Eradicate Laziness Amongst the Mankind
This hadith explains its significance to the
followers of the Prophet to understand that the trait of
wanting and putting in efforts are two (2) mandatory
traits that must be instilled in a person and must never
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be considered as weak in life – although the contents of
the above mentioned hadith is made to appear weak by
the agents of Hadith Backwardness (agent of issue
discouragement) which is far from fulfilling the purpose
of Rasulullah s.a.w being sent to to this world
(Surah:34: As Sabak:28).
The act of weakening such hadith is similar to
making a person who is fast asleep sleep better and to
kill a person who is still alive. Whereas, the above
mentioned hadith, in terms of its intellectual logic ought
to have been well accepted by the Muslims. Thus, its
meaning truly interprets the following verse:
When the righteous people are asked: What is it
that your God has revealed? They say: That
which is the best. Good is the reward for such
righteous people in this world and the home of
the hereafter will be even better. How splendid
will be the home for the righteous.
Surah:16: An Nahl:30
This hadith explains the verse‟s ruhul ma‟ani:
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O My servants who have believed! Surely My
earth is spacious. Therefore worship Me and Me
Alone.
Surah:29: Al Ankabuut:56
In fact, this hadith also elaborates the meaning
of the above mentioned verse as:
Surely your efforts are directed towards various
ends. So for him who gives in charity and fears
Allah and testifies to goodness, We shall
facilitate for him the easy way.
Surah:92: Al Laili:4-7
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Hence, this hadith clarifies the conclusive
meaning of this verse:
And that there shall be nothing for a man except
what he strives for, that his striving shall be
scrutinized.
Surah:53: An Najm:39-40
By extending such aspirations, the Muslims
must attain advancement not only for themselves, but
also to help the society (Surah:65:At Thalaq:7), potrayed
as an innovative and caring society (Surah:19:
Maryam:96) apart from becoming advanced as urged by
the God of the worlds (Surah:43:Az Zukhruf:32).
Therefore, this is a hadith that encourages man to put in
efforts for an advanced life in order to portray:
Wata‟aawanuu „alalbirri wattaqwa – (Surah:5: Al
Maidah:2).
The Second Direction
Hadith 2
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ياك مأل جعيش أ تذا واعول اعول لذ
لخرجل مأل جوىت غذاPerform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
Formation of a Vision
To Build Lives in This World
This hadith elaborates its significance to the
followers of the Prophet to understand that the task of
building life in this world is actually the responsibility
of the mankind (Surah:18:Al Kahfi:7). The traits of
wanting and putting in efforts serve as a step in
achieving success (Surah:53: An Najm:39-40). In return,
such success will be made as a yardstick in the form of
God‟s test in evaluating the quality of a person as he
paints his life. Therefore, this is one hadith that
interprets the following verse:
We have decked the earth with all kinds of
ornaments to test the people and to see which of
them do the best deeds.
Surah:18:Al Kahfi:7
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The Thid Direction
Hadith 2
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذا
Perform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
Formation of a Vision
To Prepare for the Hereafter
This hadith elaborates its significance to the
followers of the Prophet to understand that the trait of
wanting and putting in efforts is mandatory to be
instilled within a person by seeing that the eternity is
indeed very near. This is due to the fact that death is the
only way that leads to eternity which can arrive at
anytime and is beyond man‟s control (Surah:7:Al
A‟raaf:34).
In order to reach to that destination, one must
make sufficient preparations. This is because no one will
ever be able to help a person there (Surah:82:Al
Infithaar:19), except for their own preparations made in
this world. Therefore, man is urged to make sufficient
preparations effortlessly pretending as if life on earth
will end tomorrow.
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This hadith explains the verse‟s ruhul ma‟ani:
O believers! Fear Allah and let every soul see
what it is sending for tomorrow (the hereafter).
Fear Allah, surely Allah is aware of all your
actions.
Surah:59: Al Hasyr:18
Therefore, one must always remember to never
behave as those who have forgotten their own fate as
displayed in the following verse:
Be not like those who forgot Allah, as a result
Allah caused them to forget themselves, it is
they who are the transgressors.
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Surah:59: Al Hasyr:19
Conclusion:- This explains the vastness and
importance of this hadith in the context of interpretation
made onto the Al Quran which proves the decree of the
Prophet based on the Al Quran as true and precise and
must be given due consideration. Therefore, this hadith
is able to encourage the Muslims to become advanced as
portrayed in: Islam is high and there is nothing else
higher than Islam. Therefore, should such hadith be
made as weak? Ponder over this.
Syaraahul Bayan – Hadith 2
(Only for the knowledgeables)
ياك مأل جعيش أتذا واعول اعول لذ
لخرجل مأل جوىت غذاPerform good deeds for your world as if you
live forever and perform good deeds for your
hereafter as if you die tomorrow.
This is a hadith which elaborates three (3)
matters from the kalimah of verses from the Al Quran
that must be clarified, especially the verses that carry
meanings in the form of encouragement and not as
God‟s command for life‟s advancement, in the context
of man wanting and putting in efforts:
One:
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This hadith elaborates the kalimah verse of:
Wata‟aawanuu „alalbirri wattaqwa (Surah:5: Al
Maidah:2) which means: Race (Wata‟aawanu) to
perform good deeds (Al-Barri) and be righteous (Att-
Taqwa) when portraying the traits of mankind as
appears in kalimah of verse: Yuriidulhayaatad
dunnyaa which portrays the kalimah verse of:
waziinatahaa in verse: Mankaana yuriidulhayaatad
dunnyaa waziinatahaa (Those who desire the life of
this world and its splendours – Surah:11:Hud:15) which
further explains its meaning: Linabluwahum
(Surah:18:Al Kahfi:7) and: Ayyuhum ahsanu „amala
(Surah:18:Al Kahfi:7) in the angle of testing – to see
and evaluate the best person in terms of his deeds
performed besides knowing how to utilize life‟s
ornaments in this world which is portrayed by verse:
Innaaja‟alnaa maa‟alal ardhiziinatallahaa
linabluwahum ayyuhum ahsanu „amalaa (Surah:18:
Al Kahfi:7).
This is when a person must have the desire and
initiative portrayed in his work without retiring as in
maqam: Faizaa farghtafan shab (Surah:94: Al
Insyirah:7) apart from involving from one field to
another until he is no longer able to work.
In other words, man must work similar to the
working attitude of Prophet Sulaiman a.s in chasing the
world‟s advancement although upon death (his demise) -
(Surah:34: Sabak:14). He was also persistent in
achievement which was portrayed by him as an
innovator which was sure to be completed by God as in
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maqam: Nuwaffa ilaihim a‟maalahum fiihaa
wahumfiihaa laayubkhasuun (Surah:11:Hud:15)
having him well-pleased with his achievements
(Surah:93: Ad - Dhuha:5) revealed as the call for prayer:
Hayya‟alal falah.
Two:
This hadith explains: Liyaquumannaasu
bilqisti (So that men may conduct themselves with
relevance – Bilqisti (Surah:57: Al Hadid:25). In other
words, to be successful and able to be at the right place,
position, ranking and time in line with the era‟s
relevance.
Three:
This hadith explains: Yu‟tiimaalahuu
yatazakkaa (Possessions in the context of purifying
one‟s self – Surah:93:Adh Dhuha:18) in efforts to raise
man‟s ability in presenting the society as a Caring
Society which is advanced and its society portrayed as
progressive, dynamic and inventive, having resources of
from the wealthy to help the others. Such hadith
explains the meaning of: Amhum yaqsimuuna
rahmatarabbika…..ilakh – Surah:43:Az Zukhruf:32)
and portrays the society‟s prayer towards the wealthy
who has been bestowed by God as in maqam: Khuzmin
amwaalihim shadaqatan…..ilakh – Surah:9:At
Taubah:103).
The Emergence of Disorder
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When Hadith 2 is Classified as Weak
What will happen to the Muslims when the
concept of the hadiths cordial statement is considered
as a weak hadith, whereas its cordial statement leads
man towards undertaking two (2) things (To look at this
world and the hereafter) that are vital in life as they
function as an engine of encouragement towards the
meaning of life. However, without both, man will be
considered as dead before dying – dead in their
thoughts, akliah, needs and in their efforts.
Hence, what are the traits of death until they
have become the creed of the religion, where even
important matters are considered as weak and raises
doubtfulness towards the truth portrayed by the hadith‟s
cordial statements. It is as though its narrators and the
others are characterised as kufr and transgressors.
Therefore, this clear effect obtained from the
approach towards the categorizing of the hadiths being
authentic or weak have been carried out by the religion‟s
practitioners of today without considering of its
consequences onto the people. Hence, it will not be
deemed as strange if the Muslims were to see the world
with their left eye and the eternity with no sense of
urgency.
The effects from weakening the hadith‟s cordial
statement continues to take place in life today. In fact,
there are many people who presume that efforts carried
out in this world cannot be brought to the hereafter.
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And, that the Muslims need not strive towards becoming
wealthy as their possessions cannot be brought into their
graves. Also, they need not possess wealth as they will
be questioned upon death and thus will find it difficult to
enter Paradise. These are among the statements made by
the muktabar preachers who practice the concept of
weakening things that should not be weakened.
Such dilemma of the religion‟s illness has
spread amongst the members of the society and this
must be changed by the younger generations without the
need to consider the antics of the religious factions that
weaken the worls‟s activities by spreading the the so-
called authentic hadiths with the intention to weaken
the people from achieving advancement. Such people
are best left alone with their D‟Muslim perception in
the religion (Muslim‟s doctrine) together with their
doctrine‟s ingredient that they hold on so dearly
(Surah:22:Al Hajji:8-9). Ponder over this.
Examples of Hadiths that Cause Backwardness in
the Religion Related to the Issues of Hadith: 2 That
Are being Discussed
If above, the discussion concentrates on weak
hadith which encourages the mankind to have the need
and initiative in this world as though they will live
forever; and at the same time to have the need and
initiative for the eternity as if they will die tomorrow.
For a change, take look at the dispute caused by the
authentic hadiths that discourage the people from
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advancement due to the preachings that have strayed
away from the concept of: Wata‟aawanuu „alalbirri
wattaqwa – Advanced and righteous (Surah:5: Al
Maidah:2). This is because wealth need not exist in the
lives of the people and those who are religious.
Take a look at the three (3) hadiths below:
The authentic hadith
ة قثل الغياء يذخل فقراء الوؤهيي الج
تصف يىم خوسوائة عام
Believers who are poor will enter Paradise half
a day – five hundred years – before the wealthy
(Hasan – Ibnu Majah )
And the authentic hadith
راء الوهاجريي يذخلىى الجة قثل اغيائهن فق
تخوسوائة سة
"The poor Muhajirin will enter Paradise before
the wealthy and between them is five hundred
years" (Sahih At-Tirmizi)
And the authentic hadith:
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ة هي دخلها قوث على تاب الجة فئرا عاه
الوساميي وإرا أصحاب الجذ هحثىسىى إلا
أصحاب الار فقذ أهر تهن إلى الار وقوث
ة هي دخلها الساء على تاب الار فئرا عاه
"
I stand by the doors of Paradise and it is clear
that majority of the people entering it are
amongst the poor while the wealthy have been
detained from entering Paradise. Those who are
destined to Hell are commanded to enter the
Hellfire, and I stand by the doors of the Hellfire
and majority of them are the womenfolk –
(Sahih Muslim).
Discussion:
These are the three (3) examples of hadiths that
have been classified as authentic hadith but their
cordial statement contents have failed to clearly
elaborate those verses from the Al Quran based on their
loose statements. Such three (3) hadiths have become
catalysts for the people‟s weakness (Surah:47:
Muhammad:25) and weapon to hinder the people‟s spirit
towards their religion that is claimed to be high with
nothing else higher than it.
These three (3) hadiths are widely “sold” by the
preachers and backward agents of hadith which causes
the mosque‟s congregation around towns and villages to
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believe: There‟s no need to become wealthy – Or else
it will be difficult in the hereafter.
Hence, these three (3) hadiths have failed to
relate its interpretation to the traits of the wealthy who
tend to ignore themselves similar to Qarun
(Surah:28:Al Qashash:78) who claimed that his wealth
was due to his own knowledgeability. Whereas, people
like Qarun will not only see a delay entering Paradise,
but is in fact sent to the Hellfire!
Furthermore, these three (3) hadiths are based
on a loose statement which has failed in determining the
traits of the wealthy without relating them with God‟s
bestow (Surah:41:Fussilat:50). Hence, they have also
failed to ascertain the traits of the wealthy who are
ungrateful (Surah:42:Asy Syuura:27) and the traits of
those who are unhappy with their accummulated wealth
(Surah:57: Al Hadid:20). Hence, how can the wealthy
not portray such traits and should they be punished with
dishonour of delayed entrance into Paradise?
Apart from these hadiths that belittle God‟s call
as stipulated in the Al Quran, they also mock the
teachings approach of the Al Quran as per the following
discussion:
One:
These are the three (3) examples of hadiths
(there are many of of these) that mock the teachings
approach of the Al Quran and blinds the eyes of the
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Muslims towards the role of the wealthy and wealth in
its efforts to create devout servants of God. This is
where the devout servants and their wealth will be
“purchased” by God with Paradise (Surah:9:At
Taubah:111) as a result from their own sacrifice and
their wealth in the name of God. Thus, is this considered
as a sale and purchase agreement made by God using
Paradise. If true, these three authentic hadiths prove
their authenticity.
Therefore, these are three (3) authentic hadiths
that clearly mock the Al Quran (doesn‟t matter if these
are the authentic hadith of Bakhari or the authentic
hadith of Muslim). Hence, they are considered as
mocking the power of Allah‟s promises that are
documented in the Al Quran. However, they are
considered as a fake power of the hadiths that seem to
be more authoritative than the Al Quran, similar to the
banana fritters that are sold by the roadside by the
ignorant preachers (Surah:22: Al Hajji:8) for the sake of
causing the people to appear as garbage collectors
(Surah:22: Al Hajji:9) in order for them to expose their
poverty for the sake of gaining an easier entry into
Paradise.
On the other hand, such preachers believe that
the wealthy‟s entry into Paradise is delayed on purpose.
All in all, these three (3) hadiths dishonour God‟s pledge
towards the wealthy and at the same time, they mock the
role of wealth in matters pertaining to financing a
struggle. Therefore, the three (3) hadiths that mock
Allah‟s decree is as follows:
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Indeed Allah has purchased from the believers
their persons and their wealth and in return has
promised them Paradise; they fight in the cause
of Allah and slay and are slained. This is a true
promise which is binding on Him mentioned in
the Taurat, Injil and the Al Quran; and who is
more true in fulfilling his promise than Allah?
Rejoice, therefore, in the bargain which you
have made, and that is a mighty achievement.
Surah:9: At Taubah:111
Note: Thus, what will destroy a person‟s religion if one
does not believe in such creed?
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Therefore, give this fact a deep thought that any
element of the creed will automatically be
nullified should it go against the Al Quran.
Two:
These are the three (3) examples of hadiths that
mock the teachings the Al Quran, as they portray
Paradise as a place that rejoices poverty and thus
honours the poor and the weak – as though the wealthy
are left behind. In fact, these three (3) hadiths have made
the people as ignorants in the context of basic worship
(salah - fasting) apart from guiding them to purify their
hearts only by performing the supplications and tahmid
that can be performed by all walks of life without
segregating them according to the role of the wealthy
and wealth. In fact, they mock God‟s call and weaken
the people so that they could make wealth as a tool for
purifying their hearts in order to be able to meet the
„izzati God in the hereafter (Surah:93:Al Laili:18). On
the other hand, how can the poor be able to purify their
hearts with wealth as a method to answer God‟s decree:
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The one who spend in charity for self-
purification, not seeking any favours from
anyone for which a reward is expected in
return, except seeking the good pleasure from
his God, the Most High. Such persons shall soon
be well-pleased with Allah.
Surah:92: Al Lali:18-21
Note:
Thus, what will destroy a person‟s religion if one
does not believe in such creed?
Therefore, give this fact a deep thought that any
element of the creed will automatically be
nullified should it go against the Al Quran.
Three:
These are the three (3) examples of hadiths that
mock the teachings the Al Quran as they mock God‟s
call, weaken the mankind as well as turn their wealth
into a tool to share God‟s blessings that are bestowed
by Him through possessions and wealth in the form of
worship (Innovative worship) by creating job
opportunities for the people besides hastening
advancement for the society and nation, as decreed by
Allah Ta‟ala:
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Is it they who distribute the blessings of your
God? It is We who distribute the means of their
livelihood in the life of this world, raising some
in rank above others, so that one may take
others (the poor) into his service (provide
employment). But the blessing of your God is far
greater in value than which they amass (invest
and create employment opportunities).
Surah:43: Az Zukhruf:32
Note:
Thus, what will destroy a person‟s religion if one
does not believe in such creed?
Therefore, give this fact a deep thought that any
element of the creed will automatically be
nullified should it go against the Al Quran.
Four:
These are the three (3) examples of hadiths
(there are many more of these) that mock the teachings
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approach of the Al Quran as they clearly ridicule the
righteousness of God‟s servants and the closeness of
Godliness between a servant with God that is based on
the concept of: Close and Wealthy – as sustenance is
signified as being wealthy and possessing wealth as
blessed by God onto someone who has achieved
righteousness. These three hadiths deny man‟s
righteousness towards God as He is indeed the source
of sustenance and wealth.
While, the fact of prosperity that is established
in the name of Islam will not be able to be portrayed as
the highest religion that is completed with bounties
(Surah:5:Al Maidah:3) should its people be willing to
experience poverty for the fear of delay entry into
Paradise just for being wealthy. Therefore, these
hadiths mock the ruhul ma‟ani of Allah Ta‟ala‟s decree:
He that fears Allah may be provided a way out
by Him, and given sustenance from the sources
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he could never imagine; for Allah is all-
sufficient for the person who puts his trust in
Him. Surely Allah brings about what He
pleases, and Allah has set a measure for all
things.
Surah:65: At Talaaq:2-3 Note:
Thus, what will destroy a person‟s religion if one
does not believe in such creed?
Therefore, give this fact a deep thought that any
element of the creed will automatically be
nullified should it go against the Al Quran.
Five:
These are the three (3) examples of hadiths that
mock the teachings the Al Quran as they clearly claim
that the spirit of its cordial teachings could position the
nation to become backwards should its people not
portray aggression or work hard towards achieving their
aspirations to beome wealthy. Hence, their minds are
poisoned with the religion‟s concept being: Wealth
leads to misfortune – Will be questioned.
Such illness of the authentic hadith which is
considered as authentic attacks the attributes of the
people who are nurtured with the religion‟s teaching
approach through drifting resources that are spread
through propagandas which appear as a pillar of
strength. Such illness which is at the crossroads of such
dilemma tends to neglect the Al Quran in the midst of
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the dispute of the Islamic doctrine claimed as the
religion.
At the same time, the preachers tend to replay
its classical tunes into the minds of the society so that
the religion and the society would ignore God‟s call
which urges His servants to develop themselves and
their nation based on the programme of making the
people righteous besides encouraging them to work hard
(Surah:53:An Najm:39), similar to the spirit portrayed
by Sulaiman a.s and his people (Surah:34:As Sabak:13-
14) in their efforts to develop the land of Sabak besides
making it prosperous with wealth.
Therefore, one must understand that the three
hadiths have truly created an impact of weakness onto
the people by destroying their initiative towards
developing their nation. Furthermore, they deny life‟s
philosophy of: The development of a nation is due to
its people and this is similar to denying God‟s supreme
vision as appears in the ruhul ma‟ani of Allah Ta‟ala‟s
decree:
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Had the residents of the towns believed and
feared Allah, We would have showered upon
them riches from the heavens and the earth, but
they disbelieved; so We seized them for their
misdeeds.
Surah:7: Al A’raaf:96
Note:
Thus, what will destroy a person‟s religion if one
does not believe in such creed?
Therefore, give this fact a deep thought that any
element of the creed will automatically be
nullified should it go against the Al Quran.
Conclusion:
Owing to the traits of the cordial statement of
these three authentic hadiths as mentioned above, they
have actually diverted far from the Al Quran‟s vision.
This is because the religion‟s creed is still entangled
with the belief that every hadith must be based on
the Al Quran. Therefore, such hadiths must be re-
assessed in terms of its‟s hadith‟s classification and
authenticity in a matured academic manner by stressing
that any hadith that rejects or is not in line with the Al
Quran or has simply failed to interpret any verse from
the Al Quran must be removed from the religion‟s
creed (Surah:5: An Nissak:77).
Thus, such hadiths are not considered as one –
not even as the Al Quran Hadith (Surah:16:An
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Nahl:44). In fact, it is totally impossible if these came
from the decree of the Prophet s.a.w. as he interpreted
and elaborated the Al Quran verses (Surah:16:An
Nahl:64).
Instead, it is extremely difficult for such
ignorance as this to be expressed by the Prophet being
the Messenger of God who promotes the world to be
developed (Surah:18:Al Kahfi:7) as he portrayed
himself as the bestower of blessings for the entire
(Surah:34:As Sabak:28) that had been based on the
revelation‟s teachings of the Al Quran
(Surah:38:Shaad:29). This was to succeed Allah
Ta‟ala‟s vision by placing mankind as His qaliphs on
earth (Surah:6:Al An‟aam:165).
Therefore, one must remember that any form of
deeds performed must be based on the understanding
towards the contents of the respective hadith‟s cordial
statements which is able to prevent the people from the
repercussion of putting aside or abandoning the Al
Quran (Surah:25:Al Furqan:30).
Such deed will create people who are already
weak to fail in portraying themselves as zakat
contributors towards the economic scale and life‟s
easiness as a result from the religion‟s teachings.
Nevertheless, one will remain drifted with the stern
voices of ignorance voiced by the hadith backward
agents, causing the people to experience knowledge
emptiness when observing and to tadabbur the Al Quran
(Surah:38:Shaad:29).
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Hence, it is clear that such hadiths are rather
messy as they try to colour the religion, and at the same
time, there are numerous slanders that are spread using
the noble name of the Prophet s.a.w. without the
awareness of the people.
Even the people surrounding tend to answer to
such call made by the so-called noble mouths making
the wealthy appear as despised while the poor being
honoured (Surah:24:An Nur:39) due to being at the
crossroads of looking at the weak as more despised than
the authentic (Surah:5:Al Maidah:100) – although the
authentic may have its values that are false to the sanity
of the universal knowledge. However, it is still much
fought over although in reality it may appear as dirt.
This is how there are many people out there who have
turned into valueable baits of the satans
(Surah:47:Muhammad:25) by turning ignorant from
observing and making use of the Ar Rahman reminder
(Surah:55:Ar Rahman:1- 4).
Therefore, give this fact a deep thought as
whenever there is a piece of truth, there is sure to have
elements of falsehood. Thus, falsehood appears in the
midst of realization (Surah:17:Al Israak:81) and there is
no other substance used to purify such falsehood, except
for the truth (Surah:11:Hud:114) in a person‟s soul
which is not willing to belong amongst the dirt –
although a person may be labelled as a Mudsucker Fish
portrayed by a modern and intellectual person.
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Owing to this, one must be equipped with the Al
Quran knowledge and to stop the child‟s play, as the
religion has been embraced for a long time. Therefore,
one must keep his eyes open and must not imitate the
civilization of the camels that has been poisoned with
the teaching‟s dilemma which causes confusion in the
religion besides causing ignorance amongst the people
(Surah:2: Al Baqarah:16). Ponder over this.
Hadith:3
Love for the Birthplace
Cordial Statement of Hadis 3:
حة الىطي هي اليواى
Love for the nation is part of the belief
The Conventional Status
Hadith 3:
The elders call it the hadith.
The new Muhaddithins call it as the fake hadith while
the Author accepts this as: The Muhaddithin News.
Note:
Muhaddithin News - A popular and
widely accepted news around the
world. However, there are parties that
consider this as a fake hadith which
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should not be even considered as a
hadith. This is because it is no longer
considered a hadith, but belongs to the
class of the muhaddithin news, as it is
usually discussed by the hadith studies
and widely used by the politicians who
understand the meaning of loving the
people and the country in the form of a
hadith.
However, this time, the
Author continues using this in the form
of the Muhaddithin News, i.e. news
that was made importance by the elders
as it contained loads of meaning and
use. Hence, the amthal from the
news‟ cordial statement has the
ability to elaborate and interpret the
meaning and teachings of the Al Quran
verses which falls into the category of
interpretation portrayed as: Ah sanu
tafsiiraa (Surah:25:Al Furqan:33).
The Contemporary Status
Hadith 3:
This Muhaddithin is classified as Muhaddithin
News and is at the same level as the Al Quran hadith.
Hence, the cordial statements of such hadith has been
long practiced and used by the earlier pious people due
to its cordial statement which has never been
contradictory with the Al Quran. In fact, it has
successfully been able to elaborate the ruhul ma‟ani of
the Al Quran verses that discuss issues related to it.
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The Author by no way is considered as having
gone overboard due to his act of classifying the
Muhaddithin news at the same level of the Al Quran
hadith. Hence, there are numerous hadiths that have
been classified as authentic and claimed as such by the
muktabar ulamas although those hadiths have failed in
interpreting the Al Quran verses. There are also many of
such hadiths made authentic but have actually rejected
the Al Quran.
Therefore, the future generation must accept the
fact that those hadiths that are not in line with the Al
Quran and reject it, cannot be considered as a hadith. It
is only those crazy individuals who embrace the doctrine
will make the mughallazah and mutanajjis hadiths such
as this as source of the religion‟s creed.
Review of the Hadith
and Direction of Hadith 3
حة الىطي هي اليواى
Love for the nation is part of the belief
Such Muhaddithin News (fake hadith) refers to
the news report of the earlier times that emerged from
the muhaddithins who could be related to the core of the
leadership vision of Rasulullah s.a.w and the
characteristics of the Al Quran anbiyaaks who practiced
life and the religion‟s concept, love for their nation,
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hometown and country which was then known as Al
Watan.
Such concept of life and struggle is based on the
characteristics of Prophet Ibrahim a.s while the concept
of love for the nation is portrayed by Prophet Sulaiman
a.s. Fakeness of the above mentioned hadith, having its
cordial statements as logical, continue to be made as a
knowledgeable substance for those who desire to
acquire knowledge in the form of literature useable as
National Civics education for those who understand the
meaning of being patriotic unlike the muktabars – The
Islamic Doctrine has ignored the importance of being
patriotic.
Without displaying one‟s love for the country,
the society and country will not become progressed or
have the spirit of racing towards Al Barri (land of
goodness – Baldatun tayyibah) and Att-taqwa
(dressed with righteousness - Libaasittaqwa) instilled
amongst themselves in order to display the humanity
traits of: Wata‟aawanuu „alal birri wattaqwa
(Surah:5: Al Maidah:2) – should the people of a country
falsify the concept of life.
Therefore, this Muhaddithin News (Fake
hadith) has successfully elaborated the ruhul ma‟ani of
several verses of the Al Quran that involve the
characteristics of the anbiyaaks apart from the impact
derived from such characteristics which portray the
spirit of hard work which is reflected in a nation that is
blessed with peace, prosperity and progress
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(Surah:106:Al Quraisy:1-4). Hence, this is the fake
hadith that has successfully explained at least five (5)
verses from the Al Quran whic portray the direction of
its meaning:
The First Direction
Hadith 3:
حة الىطي هي اليواى
Love for the nation is part of the belief
Formation of the Spirit of
Remembering One‟s Birthplace in order
to Love the Nation
This Muhaddithin News (Fake hadith) has
successfully elaborated the characteristics of Ibrahim a.s
as stated in the Al Quran and decreed by Allah in:
Zikriddar (Surah:38:Shaad:46). This proves of the
spirit and attitude of those who possess the strength and
foward thinking, sincerity and purified hearts that
portray their unconditional love for their country.
This is a fake hadith of the Al Quran hadith‟s
standing which has successfully interpreted the below
mentioned verse:
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And mention
Our devotees Ibrahim, Ishaq dan Ya’qub,: men
of power and vision. Surely We chose them for
their special quality of keeping in mind the
abode of hereafter.
Surah: 38: Shaad: 45-46
The Second Direction
Hadith 3:
حة الىطي هي اليواى Love for the nation is part of the belief
Formation of the Spirit
To Love the Country‟s Peace
This Muhaddithin News (Fake hadith) has
successfully elaborated the characteristics of Ibrahim a.s
as stated in the Al Quran. Such reporto n the fake
hadith explains the characteristics of Ibrahim a.s
towards Mecca, the land he developed. However this is
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a fake hadith that has successfully interpreted and
elaborated the ruhul ma‟ani of verse:
Remember when Ibrahim said: O God! Make
this city (Makkah) a city of peace and save me
and my sons from the worship of idols.
Surah 14: Ibrahim : 35.
In other words, prayers played as significant
role in Ibrahim a.s towards his nation. His prayers
contained strength, a forward vision, sincerity and a
purified heart (Surah:38:Shaad:45-46). In fact, his
prayers not only concentrated on peace and sustenance
for his people, but his love for his nation was further
enhanced when he requested from God that his people
were fond of Mecca and that his children were made
dhamir to the entire residents of Mecca who
acknowledged it as a land blessed by God.
Therefore, this is a statement that strengthens
the interpretation made by the above mentioned fake
hadith for the purpose of further elaborating his love for
his land and its residents which interprets the following
verse:
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Our God! I have settled some of my offspring in
a barren valley (Mecca), near Your Sacred
House (ka’bah). Our God! In the hope that they
would establish the salah, therefore, turn the
hearts of the people towards them and provide
them with fruits so that they may give thanks.
Surah: 14: Ibrahim : 37
Hence, why is it that a hadith which carries such
importance is classified as a fake hadith? Instead, it is
strange that an authentic hadith (Narrated by Syaikhaan)
which discusses on cleaning one‟s teeth with a tooth
stick (sugi) before each prayer is considered more
important than the principle and love for the nation as
one‟s birthplace! Ponder over this.
The Third Direction
Hadith 3:
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حة الىطي هي اليواى
Love for the nation is part of the belief
Formation of the Spirit of
Working Hard for One‟s Love of the Nation
In actual fact, such Muhaddithin News (Fake
hadith) has actually been able to elaborate the
characteristics of Ibrahim a.s with his grandchildren as
stated in the Al Quran. Such trait of loving the nation
portrayed as: Zikriddar (Surah:38:Shaad:45-46)
having them self acknowledged by Allah as His devout
servant who is a true believer of His and an innovator of
his nation. Such characteristics (harworking) were also
practiced by Sulaiman a.s. until his demise (Surah:34:As
Sabak:14).
He expressed his love for his nation through his
vision of: Baldatun tayyibatun warabbul ghafur – (A
Progressed Nation Under the Care of God) –(Surah:34:
As Sabak:15). Such concept of work with a vision and
Godly strength is able to develop the nation
(Surah:34:As Sabak:18) accompanied by the highly
knowledgeable people (Surah:27:An Naml:39-40), high
technology (Surah:34: As Sabak:12) apart from
presenting the country as a land that is productive,
progressive and dynamic (Surah:34:As Sabak:13).
Hence, this proves that the nation and its people are able
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to stand tall as those who are relevant (Bilqisti –
Surah:57:Al Hadiid:25).
Thus, this is a Muhaddithin News (Fake hadith)
which has successfully interpreted and elaborated the
ruhul ma‟ani of the spirit of hardwork for the sake of
one‟s prosperity and the nation as described by the
following verse:
They worked for him (people of Sabak) as he
desired (Sulaiman); making arches, images,
basins, as large as reservoirs and built-in
cooking cauldrons. O family of Daud! Work
gratefully. Only a few of My devotees are truly
grateful.
Surah:34: As Sabak:13
Thus, can such hadith with great importance be
classified as a fake hadith? Instead, it is strange that an
authentic hadith (Narrated by Abu Daud and At
Tarmizi) which discusses on having a beard as a more
important issue from the the love of a person towards his
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own birthplace – the land where one was born to serve
the Almighty God?
Furthermore, is it logical for the world‟s
prominent figure – Prophet Muhammad s.a.w. who is
kept busy with other major issues (Allah Ta‟ala‟s vision
to present blessings for the entire universe) to have the
time to draw out issues related to beards to appear as his
leadership vision rather than displaying the importance
on the principles and policies to care for the nation?
Therefore, do not influence the world with such
confusing thoughts. This is because such foolishness
and insanity will be read by the newer generations.
Therefore, give this fact a deep thought.
The Fourth Direction
Hadith 3:
حة الىطي هي اليواى Love for the nation is part of the belief
Formation of the Caring Spirit
Similar to Muhammad‟s Caringness Towards Mecca
This Muhaddithin News (Fake hadith) has
actually been able to elaborate the characteristics of
Prophet Muhammad s.a.w towards Mecca. This led to
prosperity and peace at Madinatul Munawwarah
(Madinah) which was not something that could be
ignored by him towards Mecca. Moreover, it would be
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totally impossible for him to cease caring for the land
known as his birthplace (Surah:29:Al Ankabuut:85).
Such news of the Muhaddithins describes the dream
ruhul ma‟ani of Rasulullah s.a.w towards Mecca.
However, this fake hadith has successfully unveiled
Muhammaad s.a.w‟s unconditional love for Mecca – the
homeland of Ibrahim a.s. as elaborated by the following
verse:
Indeed Allah has all truth shown the vision to
His Rasool, that Allah willing, you shall enter
the Masjidul Haram fearless and secure and
some having their heads shaved and others
having their hair cut, for He knows what you do
not know. So, He granted you a near victory
(conquering Khaibar).
Surah:48:Al Fath:27
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Hence, it is awkward for such hadith with its
great importance to be classified as a fake hadith.
Instead, why is the authentic hadith (Narrated by Abu
Daud and At Tarmizi) which discusses on the beard is
considered as more important than the love towards
one‟s homeland, i.e. the land of one‟s birthplace for man
to devote towards the Almighty God.
Nevertheless, it will be deemed as utmost
logical for the world‟s most prominent figure such as
Prophet Muhammad s.a.w. to present such major issue
which is more logical if only he could draw out the
principles and policies for recapturing and returning
back to Mecca. In fact, it would be even logical if such
cordial statement of the hadith was decreed by the
Prophet himself s.a.w. as he elaborated the Al Quran
verses that were revealed. Ponder over this.
The Fifth Direction
Hadith 3
حة الىطي هي اليواى
Love for the nation is part of the belief
Formation of the Caring Spirit Towards
The Nation Making it as a Blessed and
Righteous Land
This Muhaddithin News (Fake hadith) has
successfully elaborated the vision of Allah Subhanahu
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Wata‟ala as it encourages the mankind to form the own
land, similar to spirit instilled by Him in Musa a.s. for
the formation of his land with his followers (Surah:7:Al
A‟raaf:137). At the same time, God even encouraged
man to present their land as the land of true believers
and righteous in order to receive blessings from the
heavens and the earth and to be portrayed as a blessed
land that prospers with soil that is fertile (Surah:16:An
Nahl:112).
Hence, this is the Muhaddithin news that
became the core of the Prophet‟s leadership vision that
enabled him and his followers to love and care for their
nation. Afterall, it will be impossible for a country to be
successful in displaying its leadership and the unity
spirit amongst its people should the spirit of love and
caring towards their nation not exist through the concept
of believing and being righteous towards God. Thus, the
Muhaddithin news (Fake hadith) that has successfully
interpreted the following verse is as follows:
Had the residents of the towns believed and
feared Allah, We would have showered upon
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them riches from the heavens and the earth, but
they disbelieved; so We seized them for their
misdeeds.
Surah:7: Al A’raaf:96
Hadith 3:
Syaraahul Bayan.
حة الىطي هي اليواى
Love for the nation is part of the belief
This Muhaddithin News (Fake hadith) has
successfully elaborated on the importance of caring and
loving the nation that ought to be instilled in every
mankind as appears in the maqam of: Zikriddar –
Remembering the country - Surah:38:Shaad:46) which
further elaborates the six (6) terminologies which appear
in verse: (Surah:7:Al A‟raaf:96) in the context of caring
and loving the nation as ought to be put into practice by
the true believers.
Beginning with: Walau anna ahlalquraa (Had
the residents of the towns) and: Aamanuu (believers)
and: Wattaaqau (Righteous) and: Lafatahnaa „alaihim
(We would have showered upon them) and: Barakaatin
(Blessings) as well as: Minassamaa‟i wal ardhi (From
the heavens and the earth) in the angle of the process
and spirit of presenting peace and prosperity of a
country‟s economy without neglecting their
Halawa
Al Fathun Nawa Dr. Halo-N
487
responsibilities portrayed by verse: Walaakin kazzabu
fa akhazna hum (7:Al A‟raaf:96).
These are the six (6) terminologies from the Al
Quran that reflect the traits of: Zikriddar
(Surah:38:Shaad:45-46) as there are closely related to
one another, where the issues on believing and
righteousness are directly related to bounties and
blessings showered from the heavens and the earth
created by God as a result from the encouragement of
the leaders onto their people. This is portrayed by the
cordial statement of the fake hadith that is being
currently discussed.
Hence, the issue raised now is the cordial
statement of the fake hadith (Muhaddithin News) as
mentioned above, truly fake in the angle of
intellectuality and religion? Isn‟t the future generation
able to observe the approach and evaluation carried out
onto the hadiths by the current Islamic scholars actually
reflect the false evaluation‟s approach which falsifies
the truth while authenticises the false.
Why are the details in the Muhaddithin News
that were used earlier as hadith expired in terms of
their position as a fake hadith (The Muhaddithin News),
whereas its significance is clear in the context of
patriotism as it has successfully interpreted and
elaborated several verses from the al Quran that discuss
on the importance of love for the nation that ought to be
instilled in everyone who possess the strength, forward
Halawa
Al Fathun Nawa Dr. Halo-N
488
thinking, sincerity and deeds that are performed by the
true believers.
The Muhaddithin News is proven to be falsified
as it causes emptiness in one‟s spirit towards the nation.
Hence, this causes the loss of one‟s love towards the
country which does not require the country to be
defended or progressed. Owing to this, is this the
religion and way of life that is to be displayed by the
Hadith Backward agents (faction of the religion‟s
doctrine) which has caused its important values to be
discarded from one‟s self due to the desire to be
doctrinated by such approach? Therefore, awareness
must be formed and instilled within the people as the
religion cannot be considered as a tree, as the religion
can only exist due to mankind, and that the mankind
needs to stand firmly on earth. Thus, the earth referred
to is the country or one‟s birthplace. Therefore, issues
related to the religion and nation must be carefully read
and looked into forever.
This displays what lies in the minds of the
Hadith Backward Agents (the religion‟s doctrine) as
they evaluate the position of a given hadith in the world
of hadith narrators module as doubtful whilst portraying
themselves as the most ignorant muktabars. As a result,
this causes confusion amongst the people around the
world.
Nevertheless, this proves the handicap of the
current Islamic education module that has been based on
the doctrine which disputes the inherited propaganda of
Halawa
Al Fathun Nawa Dr. Halo-N
489
the Islamic civilization that has been glorified by the
studies‟ module after the demise of the four Ar-
Raasyidin Khalifas.
Furthermore, such module does not require to be
evaluated in terms of its ignorance. However, the
factions of Hadith Backward Agents will continue
teaching the people to become ignorants who are willing
to be portrayed as moulding intelectuals displayed as
the traits of the Islamic Doctrine – (D‟Muslim) by using
such hadiths in reviewing Islamic issues without
referring to the Al Quran. However, this situation gives
such hadiths the pride of being at par with the Al Quran
without considering or to taddbur the contents of the Al
Quran. However, for the sake of Allah, such hadiths
must never be considered as the Al Quran, but as a
source for interpreting the Al Quran that is based on the
decree and actions of the Prophet s.a.w. (Surah:16:An
Nahl:64).
Owing to this issue, the Author has been
accussed to authentisize the fake by boasting in the
arena of discussion. However, the Author will continue
presenting his opinions in such discussions that are
related to the methods involved to prove a given hadith
as authentic, weak or fake (The Muhaddithin News) by
providing suggestions in order to re-evaluate them so
that they will not appear foolish in the eyes of the Al
Quran or rejecting the Al Quran – especially when man
tries to acquire knowledge of the Ulul Albab, Ulul Absar
and the Zikri members that are in line with the
requirements of the Al Quran that was interpreted by
Halawa
Al Fathun Nawa Dr. Halo-N
490
Prophet Muhammad s.a.w as food for thought.
(Surah:16:An Nahl:44). Wassalam.
Note: This is a part of excerpt taken from the Al
Fathun Nawa. It is hoped that the future
generation will obtain the precised information
from the Al Fahun Nawa. Happy Reading.
The End
Halawa
Al Fathun Nawa Dr. Halo-N
491
Attention: Download
(1): Download: With consent of the Author, the readers are allowed to
download the books of Al Fathun Nawa Volume 1, Volume 2 and Volume 3
in various languages. (2): Status of download: Free of charge. (3): Website:
http://www.hafizul.com.my, Be pondered and thank you.
Al Fatihah
Publisher
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Al Fathun Nawa
Volume 1, Volume 2 and
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Price Hardcopy:
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Halawa
Al Fathun Nawa Dr. Halo-N
492
Letter from President WPF to the Honorable Prime Minister of
Malaysia, Dato‟ Seri Mohd Najib Tun Abdul Razak
Halawa
Al Fathun Nawa Dr. Halo-N
493
Down the Memory Lane
The Author throughout the preparation of this piece of
writing.
Dato‟ Philosopher Prof. Dr. Halo-N on his second day after the
heart attack - 14th of May 2014 at Ward 5D of the Selayang Hospital. A heartfelt gratitude to the Selayang Hospital.
Halawa
Al Fathun Nawa Dr. Halo-N
494
“Mind spark expression natural
resources for harmony, development
and unity”
Dr. Halo-N - 2014
"Our objective is to promote a sense
of global citizenship".
Irina Bokova,
UNESCO Director-General, 2013
Classical Philosopher Prof. Dr. Igor I Kondrashin, Presiden WPF-United
Nations-UNESCO with Ambassador Barry Gusi, Chairman of GUSI Peace
Prize International as they visit Dato‟ Philosopher Prof. Dr. Halo-N, Head WPF Malaysian National Branch at the CICU Ward of Kuala Lumpur
Tawakkal Specialist Hospital. Also seen is Alexander Gudkov, Financial
Expert from Russia. Dated 20th May 2014. Thank you for your humble
visit.
Halawa
Al Fathun Nawa Dr. Halo-N
495
Y.Bhg Dato‟ Dr. Tamil Selvan, renowned Heart Specialist of
Malaysia with Dato‟ Philosopher Prof. Dr. Halo-N (patient) one
month after the surgery – 30th June 2014, at the Specialist Clinic
of KPJ Damansara Specialist Hospital. Thank you, Dato‟.
Halawa
Al Fathun Nawa Dr. Halo-N
496
Fro
m l
eft
: M
oham
mad
Niz
ar,
Haf
izu
l, Y
ang B
hg.
Pro
f. D
r. W
illi
am C
hu
a, D
ato
‟ P
hil
oso
ph
er P
rof.
Dr.
Hal
o-N
an
d N
or
Azw
an.
Halawa
Al Fathun Nawa Dr. Halo-N
497
A memorable photo of Professor Dr. Berna Elya, M.Si. Apt (Al Quranic Scientist of Indonesia) with her husband Didik Akhmadi, Ak. M.Comm
during the Inaugeral Professoral Speech on Wednaesday 17 December
2014 at Balai Sidang Universitas Indonesia, UI Depok Campus, Jakarta Indonesia. Congratulations Professor and thank you for your favour to
Dato‟ Philosopher Dr. Halo-N during research of Al Quranic
(Biochemistry).
Halawa
Al Fathun Nawa Dr. Halo-N
498
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Honorable Tuan Syed Hussin Al Attas. An established author in
Malaysia. One ought to be legend of nation. Who would be seen
through the typical bullet of writing in political bay. A great
member of Tasauf. May God bless you Habib – Author.
Halawa
Al Fathun Nawa Dr. Halo-N
499
The Halawa Al Fathun Nawa is indeed considered as an Urn of Gold. It
is similar to the tale of an ailing old man who advised his offsprings to
dig into the earth which surrounds their home upon his demise. This was
due to the fact that there were several urns of gold buried by their
forefathers. Such nostalgic parable was presented by Cikgu Karim Husain for everyone to ponder. Seen are Dato‟ Philosopher Prof. Dr.
Halo-N with Cikgu Karim, his father and teacher, who visited the
former at his residence in Selayang, November 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
500
A photograph of rememberance of Dato‟ Philosopher Prof. Dr. Halo-N with
Datin Nawiah Haji Salleh as they stopped over at the Titiwangsa Rest &
Relax area at the East-West Highway (Malaysia) during their return from
their hometown and attending a wedding reception of one of their relatives at
Rancangan Tanah Kemahang (Felda Kemahang) – December 2015.
Halawa
Al Fathun Nawa Dr. Halo-N
501
A m
emo
rab
le p
hoto
of
Dat
o‟
Ph
ilo
sop
her
Pro
f. D
r. H
alo
-N w
ith
Ho
no
rab
le D
ato
Men
teri
Bes
ar S
elan
go
r, D
ato‟
Azm
in A
li
and
wif
e at
th
e w
eddin
g c
erem
ony
of
the
dau
ghte
r o
f T
uan
Hj
Say
uti
Hj.
Om
ar (
MS
O).
A w
ell
kno
wn
poli
tica
l bo
ok
s au
tho
r
and
anal
yst
in
Mal
aysi
a. T
he
auth
or
wh
o w
ill
attr
act
atte
nti
on
of
sch
ola
rs o
nce
the
his
tory
of
nat
ional
po
liti
cs i
s b
eing
stud
ied.
In d
eed
his
book
s ar
e th
e nat
ional
tre
asu
re t
hat
shal
l b
e d
elib
erat
ed b
y t
he
futu
re g
ener
atio
n.
Co
ng
ratu
lati
on
Tu
an
Hj.
Fro
m y
ou
r b
roth
er D
r. H
alo
-N.
Als
o p
rese
nt
Haj
ah N
aim
ah H
j. Y
aak
ob
, D
atin
Naw
iah
Hj.
Sal
leh
dan
Pu
an H
ajah
Ram
alah
Hj.
Abd
ull
ah.
– 2
5th O
cto
ber
20
14
.
Halawa
Al Fathun Nawa Dr. Halo-N
502
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Intan and Imee in Tan Sri Dr. Yahya Awang Office at the Specialist Clinic,
KPJ Damansara during his follow-up medical treatment with Tan Sri
Dr. Yahya on the 10th of October 2014.
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Dyla in Dato‟ Dr. Tamil Selvan Muthusamy Office at the Specialist Clinic,
KPJ Damansara during his follow-up medical treatment with Dato‟
Dr. Tamil Selvan on the 10th of October 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
503
A m
emo
rable
ph
oto
of
Dat
o‟
Phil
oso
pher
Pro
f. D
r. H
alo
-N w
ith s
om
e o
f th
e co
nfe
ren
ce d
ebat
e p
arti
cipan
ts o
f W
orl
d
Ph
ilo
sop
hic
al F
oru
m R
esolu
tion
fo
r U
NE
SC
O a
nd U
nit
ed N
atio
ns,
in
Ath
ens
on
th
e 2
nd o
f O
ctob
er 2
014
. A
lso p
rese
nt,
Moh
amm
ad N
izar
Mat
No
r (M
alay
sia)
.
Halawa
Al Fathun Nawa Dr. Halo-N
504
A m
emo
rable
ph
oto
of
Dat
o‟
Phil
oso
pher
Pro
f. D
r. H
alo
-N w
ith C
lass
ical
Ph
ilo
sop
her
Pro
f. D
r. I
go
r K
ond
rash
in a
fter
agre
ein
g t
o l
aun
ch t
he
Sp
ecia
l P
roje
ct F
or
Th
e E
yes
Of
Th
e W
orl
d w
ith
Haf
izul
Pub
lica
tion
s in
Ath
ens
on
the
2nd o
f
Oct
ob
er 2
014
. A
lso
pre
sent,
Em
erit
us
Pro
f. E
lias
Tso
nis
(G
reec
e),
The
Co
mm
itte
e C
hai
rman
of
the
Fif
th A
nnu
al
Con
fere
nce
of
Wo
rld
Phil
oso
phic
al F
oru
m.
Halawa
Al Fathun Nawa Dr. Halo-N
505
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with
Classical Philosopher Prof. Dr. Igor Kondrashin during submission of agreement details document ceremony, to launch the
Special Project For The Eyes Of The World via the books of
Halawa Al Fathun Nawa and Al Fathun Nawa by Hafizul Publications in Athens. Also present, Emeritus Prof. Elias Tsonis,
the Committee Chairman of the Fifth Annual Conference of WPF.
Halawa
Al Fathun Nawa Dr. Halo-N
506
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with
Mohammad Nizar Mat Nor at the entrance of Socretes Prison, Athens, on the 2nd of October 2014. An unforgettable history that
will never repeat itself again in modern scholarship era. Whereby
however opposing the flow a scholar‟s idea is, it will not kill the
scholar as in the Socrates era..
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with Prof. Jack Harte (Ireland) a famous author in Europe, browsing Halawa Al
Fathun Nawa written by Dato‟ Philosopher Dr. Halo-N in Athens,
during the Fifth Annual Conference of World Philosophical Forum which was held at the National University of Athens on the 1st of
October 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
507
Photo of the inner entrance of Socrates Prison. The door of
humanity‟s civilization portrayed in the form of suffering, as a scholar‟s vision that was ahead of time was presented to the society,
resulting in Hamlock poison that ended his life. As the next
generation later accepted it as truth as they witnessed the suffering
of a great scholar. Athens, on the 2nd of October 2014.
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with WPF
Asia Envoy Junyan He (China) walking down from the hill of
Socrates Prison towards Acropolis Athens on the 2nd of October 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
508
A memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with WPF Asia Envoy Junyan He (China) walking down from the hill of
Socrates Prison towards Acropolis Athens on the 2nd of October 2014.
It seems like Acropolis is under renovation.
Photo of Acropolis, taken from Athens Museum‟s veranda on the
2nd of October 2014 during the Fifth Annual Conference of World
Philosophical Forum in Athens, Greece.
Halawa
Al Fathun Nawa Dr. Halo-N
509
Dat
o‟
Phil
oso
ph
er P
rof.
Dr.
Hal
o-N
is
reci
ting
pra
yer
at
Gu
si P
eace
Pri
ze I
nte
rnat
ion
al 2
013
Gra
nd
An
nu
al D
inn
er i
n M
anil
a, P
hil
lip
ines
. A
lso
pre
sent
the
Gra
nd I
mam
of
the
Pri
me
Mo
sque
of
Man
ila
Halawa
Al Fathun Nawa Dr. Halo-N
510
A
mem
ora
ble
pho
tog
raph
o
f D
ato
‟ P
hil
oso
ph
er
Pro
f.
Dr.
H
alo
-N
wit
h
the
Gu
si
Lau
reat
e en
tou
rag
e fr
om
It
aly
in
con
jun
ctio
n w
ith
the
Gu
si P
eace
Pri
ze I
nte
rnat
ion
al A
war
ds
Cer
emo
ny
201
4.
Als
o s
een
are
Has
bu
llah
Zak
aria
, P
resi
den
t
of
Gual
Per
iuk F
oun
dat
ion
and
Mo
ham
mad
Niz
ar M
at N
or,
Pro
ject
Co
ord
inat
or
of
Hal
awa
Al
Fat
hu
n N
awa.
Halawa
Al Fathun Nawa Dr. Halo-N
511
A m
emo
rab
le p
ho
tog
raph
of
Dat
o‟
Ph
ilo
sop
her
Pro
f. D
r. H
alo
-N w
hil
e ho
ldin
g a
dis
cuss
ion
on
iss
ues
per
tain
ing
to
the
Ph
yto
chem
ical
S
oci
ety
w
ith
th
e P
resi
den
t o
f P
hyto
chem
ical
S
oci
ety
o
f A
sia,
P
rofe
sso
r Q
ausa
r Y
osh
ino
ry A
sak
awa
(Jap
an)
in M
anil
a 2
014
. A
lso p
rese
nt
are
wo
rld
‟s r
eno
wn
ed b
ioch
emis
try
ex
per
ts,
Pro
fess
or
Vir
ima
Mud
ogo
(C
on
go
) an
d
Pro
fess
or
Dr.
Kaz
imie
rz G
low
nia
k (
Po
land
) w
ith H
asb
ull
ah Z
akar
ia,
Pre
siden
t o
f G
ual
Per
iuk F
oun
dat
ion
.
Halawa
Al Fathun Nawa Dr. Halo-N
512
A
mem
ora
ble
pho
tog
raph
o
f D
ato
‟ P
hil
oso
ph
er
Pro
f.
Dr.
H
alo
-N
wit
h
the
form
er
Pre
siden
t o
f L
ith
uan
ia,
His
Ex
cell
ency
Vy
tauta
s L
and
sber
gis
an
oth
er
reci
pie
nt
of
the
Gu
si L
aure
ate
201
4.
Als
o s
een
is
Md
m M
aris
u,
Coo
rdin
atio
n
Sec
reta
ry o
f th
e G
usi
Pea
ce P
rize
Inte
rnat
ional
Aw
ard
s C
erem
ony
2014
Man
ila.
Halawa
Al Fathun Nawa Dr. Halo-N
513
Memorable photo of Dato‟ Philosopher Prof. Dr. Halo-N with his otherhalf Datin Nawiah Hj. Salleh inconjuction with the Convocation Ceremony of
Master degree of his son Hafizul Ahmad and his daughter Norfadhliah
Ahmad – 2014.
Halawa
Al Fathun Nawa Dr. Halo-N
514
Halawa
Al Fathun Nawa Dr. Halo-N
515
Halawa
Al Fathun Nawa Dr. Halo-N
516
1. Prof. Evanghelos A. Moutsopoulos (Greece) -
Chairman - WPF Honorary President, Professor of
Philosophy, the Member of the Athens Academy of
Sciences, Greece - Profile ( E-mail -
2. Irina Bokova (International) - HONORARY
Chairman - UNESCO Director-General - Profile ( E-
mail - [email protected] )
3. Dr. Igor I. Kondrashin (Russia) - Vice Chairman -
WPF President & Founder, philosopher, the
International GUSI Peace Prize Laureate, WPF
Aristotelian Philosophical ACADEMY Rector -
Profile ( E-mail - [email protected] )
4. Prof. Abdusalam A. Guseinov (Russia) -
philosopher, Member of the Russian Academy of
Sciences, the Director of the RAS Institute of
Philosophy - Profile ( E-mail -
5. Prof. Vyacheslav S. Stepin (Russia) - philosopher,
Member of the Russian Academy of Sciences, the
Halawa
Al Fathun Nawa Dr. Halo-N
517
President of the Russian philosophical society -
Profile ( E-mail - [email protected] )
6. Prof. Glen T. Martin (USA) - PhD, Professor of
Philosophy of Radford University, President of
World Constitution and Parliament Assoc., the
International GUSI Peace Prize Laureate, President
of Institute on World Problems - Profile ( E-mail -
7. Prof. Fidel Julian Gutierrez Vivanco (Peru) - WPF
Vice President, the International GUSI Peace Prize
Laureate, prominent thinker, Lima - Peru, WPF
Peruvian National branch Head - ( E-mail -
8. Prof. Timi Ecimovic (Slovenia) - WPF Vice
President, the International GUSI Peace Prize
Laureate, WPF University Rector, Professor and
chair of Environmental Sciences at Ansted
University, Slovenia, Coordinator for South &
Central European countries, WPF Slovenian
National branch Head - Profile ( E-mail -
9. Ricaardoe Di Done (Quebec, Canada) - WPF Vice
President, the International GUSI Peace Prize
Laureate, president-fondateur of the Organization
for Protection of Children's Rights (O.P.C.R.)
Coordinator for North American countries, WPF
Canadian National branch Head - Profile ( E-mail -
Halawa
Al Fathun Nawa Dr. Halo-N
518
10. Prof. Evgenij Kutovoy (Russia) - Ambassador at
large, PhD in History, professor of the Russian
Diplomatic Academy - Profile ( E-mail -
11. Dato Omar Haji Ahmad Laksamanac -
philosopher, WPF Malaysian National branch Head,
Dato‟ and Prime Old Man (Prime Advisor) for Gual
Periok Foundation - Profile. He is specialized on
Islam ideology.
12. Albani Shariff Ibrahim - thinker, WPF Philippine
branch Head, Special WPF envoy, responsible for
communication with the Organization of the Islamic
conference - Profile. He is specialized on Islamic
culture.
Halawa
Al Fathun Nawa Dr. Halo-N
519
PROFILE PICTURE
Prof. Evanghelos A.
Moutsopoulos (Greece)
- Chairman - WPF
Honorary President,
Professor of Philosophy,
the Member of the
Athens Academy of
Sciences, Greece
Halawa
Al Fathun Nawa Dr. Halo-N
520
Irina
Bokova (International) -
HONORARY Chairman
- UNESCO Director-
General
Dr. Igor I.
Kondrashin (Russia) -
Vice Chairman - WPF
President & Founder,
philosopher, the
International GUSI
Peace Prize Laureate,
WPF Aristotelian
Philosophical
ACADEMY Rector
Halawa
Al Fathun Nawa Dr. Halo-N
521
Prof. Abdusalam A.
Guseinov (Russia) -
philosopher, Member of
the Russian Academy of
Sciences, the Director of
the RAS Institute of
Philosophy
Prof. Vyacheslav S.
Stepin (Russia) -
philosopher, Member of
the Russian Academy of
Sciences, the President
of the Russian
Philosophical Society
Halawa
Al Fathun Nawa Dr. Halo-N
522
Prof. Glen T.
Martin (USA) - PhD,
Professor of Philosophy
of Radford University,
President of World
Constitution and
Parliament Assoc., the
International GUSI
Peace Prize Laureate,
President of Institute on
World Problems
Prof. Fidel Julian
Gutierrez Vivanco (Peru)
- WPF Vice President, the
International GUSI Peace
Prize Laureate, prominent
thinker, Lima - Peru, WPF
Peruvian National branch
Head
Halawa
Al Fathun Nawa Dr. Halo-N
523
Prof. Timi
Ecimovic (Slovenia) -
WPF Vice President, the
International GUSI Peace
Prize Laureate, WPF
University Rector,
Professor and chair of
Environmental Sciences at
Ansted University,
Slovenia, Coordinator for
South & Central European
countries, WPF Slovenian
National branch Head
Ricaardoe Di
Done (Quebec, Canada) -
WPF Vice President, the
International GUSI Peace
Prize Laureate, president-
fondateur of the
Organization for Protection
of Children's Rights
(O.P.C.R.) Coordinator for
North American countries,
WPF Canadian National
branch Head
Halawa
Al Fathun Nawa Dr. Halo-N
524
Prof. Evgenij
Kutovoy (Russia) -
Ambassador at large, PhD
in History, professor of
the Russian Diplomatic
Academy Russian
Diplomatic Academy
Dato‟ Omar Haji Ahmad
Laksamana (Philosopher Prof. Dr. Halo-N)
Philosopher, the
International GUSI Peace
Prize Laureate WPF
Malaysian National Branch
Head, Dato‟ and Prime Old
Man (Prime Advisor) for
Gual Periok Foundation.
He is specialized on Islam
ideology.
Halawa
Al Fathun Nawa Dr. Halo-N
525
Albani Shariff
Ibrahim - Thinker, WPF
Philippine Branch Head,
Special WPF envoy,
responsible for
communication with the
Organization of the
Islamic conference. He is
specialized on Islamic
culture.
Halawa
Al Fathun Nawa Dr. Halo-N
526
1. Dr. Steven Vogazianos-Roy (Great Britain) - WPF
Vice President & Socratic philosophical SCHOOL
director, Historian-Ethnologist, Athens University
graduate, a permanent Member of the Glasgow
University General Council, WPF Athens city
branch Head, Vice President of the UNESCO Club
of arts, literature and sciences of Greece - Profile (
E-mail - [email protected] )
2. Junyan He (China) - Lawer, WPF Special Envoy to
South-East Asian countries ( E-mail -
3. Dr. S.A.R.P.V Chaturvedi (India) - Managing
Trustee of Sri Ramanuja Mission Trustee, India,
Chief Mentor and Vice Chairman of Jawaharlal
Nehru Institute for Advanced Research,
Distinguished Professor of Center for Religion,
Peace and International Relations, Distinguished
Professor of Scool of Law, Hyderabad, Chaiman of
Association for Inter-Faith Dialogue and Action,
Hyderabad, Distinguished Professor of Pedagogy
and Educational Reforms, Hon. Director of the
Center for Environment and Climate Change;
Halawa
Al Fathun Nawa Dr. Halo-N
527
Hyderabad ( E-mail -
4. Prof. Philippos Nicolopoulos (Greece) - PhD, Dr.
of sociology, political scientist, Lawyer, Associate
professor and Legal counselor at the University of
Indianapolis, Greece - Profile ( E-mail -
5. Prof. Alexander Maslikhin (Russia) - professor of
Dept. of Philosophy of Mari State University,
Russia, WPF Russian regional Volga branch Head -
( E-mail - [email protected] )
6. Prof. Alexander N. Chumakov (Russia) - WPF
Vice-President, Chair and professor at a number of
Moscow Universities, Vice President of the Russian
Philosophical Society - Profile ( E-mail -
7. Vasile Datcu (Rumania) - prominent thinker &
writer, Romania, WPF Romanian National branch
Head - ( E-mail - [email protected] )
Halawa
Al Fathun Nawa Dr. Halo-N
528
Halawa
Al Fathun Nawa Dr. Halo-N
529
NOMINEES to become
initially:
USE Supreme Council Board members - Aristocrats of the Earth-XXI only
1) Nicholas Hagger (United Kingdom) - Acting
Chairman - WPF Vice President, responsible for
the USE creation, Special envoy to the UNITED
NATIONS organisation, Philosopher, prominent
writer & poet –Profile
2) Ban Ki-moon - Secretary-General of the United
Nations - Honorable Chairman - Profile. His
priorities have been to mobilize the Humanity
around a set of new global challenges, from
climate change and economic upheaval to
pandemics and increasing pressures involving
food, energy and water.
3) Irina Bokova - UNESCO Director-General -
Honorable Co-Chairman - Profile. She is a
leading advocate for ensuring quality education
for all and scientific cooperation for sustainable
development.
Halawa
Al Fathun Nawa Dr. Halo-N
530
4) Sir James Richard Mancham (Seychelles) -
Acting Deputy Chairman - Founding President
of the Republic of Seychelles - Profile
5) Dr. Igor I. Kondrashin - Secretary-General of
the SCH - WPF President & Founder,
philosopher, the International GUSI Peace Prize
Laureate, WPF Aristotelian Philosophical
ACADEMY Rector - Profile. The author of
Universal ideology "Transuniversalism",
"Universal Constitution of Earth" and
"Universal SOCIALIZATION of the Humanity
through uniform civic education" Program.
6) Prof. Federico Mayor Zaragoza - ex-
UNESCO Director-General (1987 - 1999) -
Profile. He is the Chairman of the Foundation
for a Culture of Peace and member of the
Honorary Board of the International Decade for
the Promotion of a Culture of Peace and Non-
Violence for the Children of the World as well
as the Honorary Chairman of the Académie de
la Paix, scientist, scholar, politician, diplomat,
and poet
7) Joseph Aloisius Ratzinger - Pope emeritus
Benedict XVI - Profile. The Pope called for the
“construction of a world community, with a
corresponding authority,” to serve the “common
good of the human family”.
Halawa
Al Fathun Nawa Dr. Halo-N
531
8) Kofi Annan - the seventh Secretary-General of
the United Nations - Profile. He advocates for
primacy of dialogue, tolerance and
reconciliation as instruments for building and
preserving peace within communities and
between countries, giving respect for the rule of
law and human rights as the foundations of good
governance and democratic accountability.
9) Bill Gates - philanthropist, investor, computer
programmer, and inventor - Profile. He provided
his perspective on a range of issues, such as
climate change, his charitable activities, various
tech companies and identifies innovation as the
"real driver of progress".
10) Prof. Fidel Julian Gutierrez Vivanco - WPF
Vice President, the International GUSI Peace
Prize Laureate, prominent thinker - Profile. He
is specialized on universal unified and uniform
education and global ethics.
11) Prof. Timi Ecimovic - WPF Vice President, the
International GUSI Peace Prize Laureate, WPF
University Rector, Professor and chair of
Environmental Sciences at Ansted University,
Slovenia, - Profile. He is specialized on
sustainable development and bioethics.
12) Ricaardoe Di Done - WPF Vice President, the
International GUSI Peace Prize Laureate,
president-fondateur of the Organization for
Halawa
Al Fathun Nawa Dr. Halo-N
532
Protection of Children's Rights (O.P.C.R.)
Coordinator for North American countries, WPF
Canadian National branch Head - Profile. He is
specialized on youth development.
13) Prof. Evanghelos A. Moutsopoulos - WPF
Honorary President, Professor of Philosophy,
the Member of the Athens Academy of
Sciences, Greece - Profile. He is specialized on
global aesthetics.
14) Prof. Evgenij Kutovoy - Ambassador at large,
PhD in History, professor of the Russian
Diplomatic Academy - Profile. He is specialized
on global governance.
15) Dato Omar Haji Ahmad Laksamanac -
philosopher, WPF Malaysian National branch
Head, Dato‟ and Prime Old Man (Prime
Advisor) for Gual Periok Foundation, the
International GUSI Peace Prize Laureate -
Profile. He is specialized on Islam ideology.
Source : http://wpf-unesco.org/eng/use/suprcoun.htm
12th January 2016
Halawa
Al Fathun Nawa Dr. Halo-N
533
Profile Picture
USE Supreme Council full members -
Aristocrats of the Earth-XXI
Nicholas Hagger
- Acting Chairman
Halawa
Al Fathun Nawa Dr. Halo-N
534
Ban Ki-moon
Secretary General,
United Nations
Irina Bokova Director General,
UNESCO
Halawa
Al Fathun Nawa Dr. Halo-N
535
Igor I. Kondrashin General Secretary of the
SCH - WPF President &
Founder,
Sir James
Mancham
Acting Deputy
Chairman -
Founding President
of the Republic of
Seychelles
Halawa
Al Fathun Nawa Dr. Halo-N
536
Joseph Aloisius
Ratzinger
Pope Emeritus Benedict
XVI
Prof. Federico Mayor
Zaragoza
Ex-UNESCO Director
General 1987-1999
Halawa
Al Fathun Nawa Dr. Halo-N
537
Kofi Annan The seventh Secretary-
General of the United
Nations
Bill Gates Philanthropist,
investor, computer
programmer, and
inventor
Halawa
Al Fathun Nawa Dr. Halo-N
538
Prof. Fidel Julian Gutierrez
Vivanco - WPF Vice President, the
International GUSI Peace
Prize Laureate, prominent
thinker
Prof. Timi Ecimovic - WPF Vice President, the
International GUSI Peace
Prize Laureate, WPF
University Rector, Professor
and chair of Environmental
Sciences at Ansted
University, Slovenia,
Halawa
Al Fathun Nawa Dr. Halo-N
539
Prof. Evanghelos A.
Moutsopoulos WPF Honorary President,
Professor of Philosophy, the
Member of the Athens
Academy of Sciences, Greece
Ricaardoe Di
Done (Quebec, Canada) –
WPF Vice President, the
International GUSI Peace
Prize Laureate, president-
fondateur of the
Organization for Protection
of Children's Rights
(O.P.C.R.) Coordinator for
North American countries,
WPF Canadian National
branch Head
Halawa
Al Fathun Nawa Dr. Halo-N
540
Dato‟ Omar Haji Ahmad
Laksamana (Philosopher Prof. Dr. Halo-N)
Philosopher, the
International GUSI Peace
Prize Laureate WPF
Malaysian National Branch
Head, Dato‟ and Prime Old
Man (Prime Advisor) for
Gual Periok Foundation.
He is specialized on Islam
ideology.
Prof. Evgenij Kutovoy - Ambassador at large, PhD
in History, professor of the
Russian Diplomatic
Academy Academy
Halawa
Al Fathun Nawa Dr. Halo-N
541
Supreme Council experts and advisers -
Earth-XXI Citizens
1. Dr. Steven Vogazianos-Roy (Great Britain) - WPF
Vice President & Socratic philosophical SCHOOL
director, Historian-Ethnologist, Athens University
graduate, a permanent Member of the Glasgow
University General Council, WPF Athens city
branch Head, Vice President of the UNESCO Club
of arts, literature and sciences of Greece - Profile (
E-mail [email protected] )
2. Junyan He (China) - Lawer, WPF Special Envoy to
South-East Asian countries ( E-mail -
3. Dr. S.A.R.P.V Chaturvedi (India) - Managing
Trustee of Sri Ramanuja Mission Trustee, India,
Chief Mentor and Vice Chairman of Jawaharlal
Nehru Institute for Advanced Research,
Distinguished Professor of Center for Religion,
Peace and International Relations, Distinguished
Professor of Scool of Law, Hyderabad, Chaiman of
Association for Inter-Faith Dialogue and Action,
Hyderabad, Distinguished Professor of Pedagogy
and Educational Reforms, Hon. Director of the
Center for Environment and Climate Change;
Halawa
Al Fathun Nawa Dr. Halo-N
542
Hyderabad ( E-mail - [email protected] )
4. Prof. Philippos Nicolopoulos (Greece) - PhD, Dr. of
sociology, political scientist, Lawyer, Associate
professor and Legal counselor at the University of
Indianapolis, Greece - Profile ( E-mail -
5. Prof. Stepan Sulakshin (Russia) - expert in global
policy, economy and managment - ( E-mail -
6. Prof. Alexander N. Chumakov (Russia) - Chair and
professor at a number of Moscow Universities, Vice
President of the Russian Philosophical Society - ( E-
mail [email protected] )
7. Vasile Datcu (Rumania) - prominent thinker &
writer, Romania, WPF Romanian National branch
Head - ( E-mail - [email protected] )
8. Prof. Alexander Maslikhin (Russia) - professor of
Dept. of Philosophy of Mari State University,
Russia, WPF Russian regional Volga branch Head -
( E-mail [email protected] )
All Nominees would enter the Supreme Council of the
Humanity after special voting
carried out by the Citizens of the Earth-XXI in due time
Halawa
Al Fathun Nawa Dr. Halo-N
543
Much is being said.
Read this book…,
May Your Knowledge Widen – Easier for Your
Livelihood.
For all of you
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Halawa
Al Fathun Nawa Dr. Halo-N
544
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Halawa
Al Fathun Nawa Dr. Halo-N
545
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