The best form of defence is attack, and that's what you need to do to make sure your CV is a targeted weapon. That means no mistakes. Here's a checklist to run through.
6. Don't be dull
9. Design
the will of the people may be delayed, but can never be forever denied
6. Don't be dull
9. Design
A letter from Dr Munawar A. Anees posted on The Might Of The Pen, October 19, 2008...
As a student I knew of the horrors of the Holocaust and other human tragedies, but merely as a distant thunder: the violation of human rights and crimes against humanity were only an abstract notion.
That was all fated to change with my arrest under the draconian Internal Security Act (ISA) of Malaysia, which allows for indefinite detention without trial. My crime? I had known Anwar Ibrahim, the deputy prime minister and finance minister of Malaysia, as a close personal friend for many years. We shared and strove for a vision of life firmly rooted in human dignity. We struggled for building an intellectual and political milieu for free expression. Together, we subscribed to the idea of economic prosperity, gender and racial equality and a civil society.
Alas, the Malaysian dictator, Mahathir, under the growing burden of corruption and cronyism, conspired to halt the march of freedom. In order to build his fraudulent case against Anwar, Mahathir himself ordered my arrest.
My kidnapping and detention by the infamous Malaysian Special Branch taught me how it feels to be forcibly separated from one’s wife and children. How it feels to be searched and seized, disallowed to make phone calls, handcuffed, blindfolded, stripped naked, driven in an animal cage, shaven bald, endlessly interrogated, humiliated, drugged, deprived of sleep, physically abused. What it’s like to be threatened, blackmailed, tormented by police lawyers, brutalized to make a totally false confession, hospitalized for a consequent heart ailment, and treated as a psychiatric patient with symptoms of Stockholm syndrome.
Barely surviving on a meager diet of rancid rice and chicken along with 12 medicines a day, I spent nearly four months handcuffed around the clock to my hospital bed, under the watchful eyes of the prison guards.
Thereafter, my ability to speak, read and write took a considerable time to show signs of recovery. Short-term memory lapses were frequent. I existed in a fluid state in which suicidal tendencies, depression and despair were punctuated by fits of rage and indignation.
Weekly visits of less than an hour by my wife, Nadia, with our young children — Aisha and Omran — were my only contact with the outside world and the only inspiration to live on.
In collusion with the lawyer appointed on my behalf by the police, the Malaysian authorities refused the legal assistance of my choice, coercing me not to mount an appeal against the court verdict and threatening me with greater punishment under new charges if I didn’t co-operate.
Simultaneously, Nadia constantly endured police harassment, wiretapping and disruption of our e-mail and bank accounts. Some of our friends were met with the same fate and were compelled to abandon us when we needed them most.
But, in attempting to scare off and alienate my friends, how terribly mistaken were Malaysian autocrats in aping gross Gestapo tactics. How they underestimated the temper of freedom in so many places around the world, above all among friends in the West.
Floodgates of human compassion were opened when the futurist author Alvin Toffler, who Mahathir asked to advise him on a pet high-technology project, sent a message of protest to the Malaysian leader within 72 hours of my capture. In a major interview with the Western press, Mahathir even felt it necessary to make assurances — unfulfilled, of course — about my well being.
With every passing day, the rising tide of concern for my plight seemed to personify the words of Elie Wiesel:
“Take sides. Neutrality helps the oppressor. Never the victim. Never the tormented.”
Friends and strangers alike took a stand and support began to mushroom everywhere. Nadia related to me in the hospital how Amnesty International had declared me a “prisoner of conscience,” and how Pen International adopted me as a “writer in prison.” Against all odds, two prominent Malaysian lawyers, Manjeet Singh Dhillon and Balwant Singh Siddhu, offered their services unconditionally. To top it all, an international coalition — Friends of Dr. Anees — came into existence in defence of my rights. The core group of Naseer Ahmad, Baseer Hai, Safir Rammah, Jamal Mubarak, Anees Ahmad and Naeem Siddiqui mounted a media campaign with phenomenal success.
What touched my heart was that the person, Kamal Mubarak, who set up the Web site had never met me in person. From the depths of my confinement, I could see the magic of human compassion had begun to defeat oppression.
The pinnacle was reached after my release in the warm hug laced with watery eyes of an Amnesty friend in Toronto, Margaret John, who witnessed a pledge of solidarity between me and Devan Nair, the former president of Singapore, for we had come to share a similar fate.
My victimization at the hands of Mahathir’s “Asian values” has transformed me in another way. All my adult life, like so many in the Muslim world, I have suspected under every nook and cranny some conspiracy by the West to keep us down. Yet, in this seminal experience of my life, my friends in the West succeeded in saving me, while Mahathir, a Muslim, did everything to destroy me. And he is trying to do the same to Anwar again through his obliging courts on totally fabricated charges.
Mahathir has demonstrated that, though a proclaimed Muslim, his heart is blind to compassion. Tyranny is the hallmark of his bankrupt concept of “Asian values.”
My tragedy, and that of my friend Anwar, ought to make our fellow Muslims think very hard when they ponder the West and its role in the world. As we set out to shape our collective destiny in the 21st century, will the values of Mahathir or Jefferson serve us best? Mahathir himself made that choice for me. Sic semper tyrannis.*
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* Sic semper tyrannis is a Latin phrase meaning "thus, ever (or always), to tyrants." It is sometimes mistranslated as "Death to tyrants." The phrase is a shortened version of Sic semper evello mortem Tyrannis, which translated means "Thus always death comes to tyrants." (Wikipedia)
Understanding Politics In Islam |
1. What is the aim of politics in Islam? According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - is not a depravity - real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him). The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.
However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!). It became common to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled 'political'. It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid scholars. 2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad From the understanding of the Prophet's tradition (mafhum hadith): Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony - neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation's wealth and property, monopolising the people's needs for personal gains or cronies' interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers - the mu'min. These are all grave transgressions! When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith. Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat). 3. Political Freedom is Our Utmost Need Today Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements. True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents. Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed. The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam. The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected. Syura: Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom - al-hikmah which has been rediscovered. Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant. The State of Politics in the Ummah: The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold - power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously. 4. Qur'anic Examples of Tyrannical Rulers The Al-Qur'an denounces all powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the transgressor who enslaves the servants of Allah as his serfs. There is the pact or collaboration of three parties: Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people Hamaan - the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them. Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism. The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation. The People: Al Qur'an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir'auns and taghuts. Al-Junud (the collaborators): These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant. 5. An Example of Leadership Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter. Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal') 6. Pluralism and Multi Parties in Islam The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate. Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences. 7. Counselling and Corrective Participation in Politics Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence. Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism. 8. Voting Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony. Adapted and rearranged from the book Fiqh al-Dawlah written by Professor Yusuf al Qaradawi. |