The Concept of Fatwa in Malaysia and its Constitutionality

Fatwa and its Islamic Institutions play an enormous role in the country. It enhances the administration while smoothening the implementation of Islamic law. Once a fatwa is published in the Gazette, it becomes a binding and enforceable law among Muslims and the Syariah Courts. Due to this reason, some might assume that Fatwa could be another form of legislation. This could be a problem because the Constitution only recognizes the Legislature to enact law. Thus, the question here is whether Fatwa and its concept is ultra vires to the Constitution?

In Malaysia, the powers to enact law are vested in the Parliament and state Assemblies.

Article 73 of the Federal Constitution provides:

 In exercising the legislative powers conferred on it by this Constitution—

(a)   Parliament may make laws for the whole or any part of the Federation and laws having effect outside as well as within the Federation;

(b)   the Legislature of a State may make laws for the whole or any part of that State.

According to this provision, it is clear why some might assume that the Parliament and state Assemblies are the only institutions responsible for law enacting in the country.

Article 74 of the Federal Constitution further provides:

(2)      Without prejudice to any power to make laws conferred on it by any other Article, the Legislature of a State may make laws with respect to any of the matters enumerated in the State List (that is to say, the Second List set out in the Ninth Schedule) or the Concurrent List.

This provision recognizes the autonomy of the State’s Legislature to enact laws that is included in the State List.

Item 1 of List II – State List provides :

1.      Except with respect to the Federal Territories (...) , Islamic law and personal and family law of persons professing the religion of Islam, (...) the determination of matters of Islamic law and doctrine and Malay custom.

The State List includes the matters of Islamic Law to be a part of the State’s jurisdiction. By extension, a fatwa can be overseen by the state government in Malaysia and it is strictly a state affair. The State regulates the manners and conducts of Islamic affairs in their respective states via “The Administration of Islamic Law enactments”. These enactments are a shared property among all State in the governance of Islamic Law.

Fatwa is legislated in two ways:

1)      MKI Fatwa Committee Meeting

This fatwa legislating process starts with the Majlis Raja-Raja (Conference of Rulers) ordering the MKI Fatwa Committee to produce a ruling or fatwa about an issue that was raised by the people. That particular issue shall be reviewed and investigated. A report shall be produced and presented during the MKI Fatwa Committee Meeting. When the Meeting has produced a fatwa, that fatwa shall be ascended to the Conference of Rulers through the National Council of Islamic Affairs (Majlis Kebangsaan Hal Ehwal Islam / MKI). After the fatwa receives the royal assent from the Conference of Rulers, it shall be taken to the State Fatwa Committee. The fatwa will then be gazetted as that State’s fatwa without any amendments.

2)      MKI Fatwa Committee Muzakarah

This fatwa legislating process starts with an application by the Muslim community or certain entities to address an issue. That particular issue shall be reviewed and investigated. A report shall be produced and presented during the MKI Fatwa Committee Muzakarah. When the Muzakarah[1]  has produced a fatwa, that fatwa shall be taken to the State Fatwa Committee. A State may decide to whether amend that fatwa or accept it without amendments and then gazette it as that State’s fatwa.

This fatwa will also be ascended to the Conference of Rulers through the National Council of Islamic Affairs. Experts will be called upon in order to provide their views and opinions pertaining to any ambiguous issues or provide a thorough briefing in order to ensure that the Fatwa Committee Members obtain accurate information before legislating a fatwa.

It is now clear that fatwa is a binding legislation which entails the force of law. The process of legislating fatwa in Malaysia is institutionalized in such a way that any verdict issued and published in the Gazette shall become binding on all Muslims and the Syariah courts. It is also considered that fatwa is simply another form of Delegated Legislation. Thus, it can be concluded that fatwa and its legislating process in Malaysia is constitutional.

Fatwa does not usurp the legislature of their constitutional powers as was perceived by some people. In addition, fatwa and its institutions never did prevented the legislature in carrying out their constitutional duties, since all the laws, including those regulating fatwa), in the country are product of the Parliament and state Assembly.

In conclusion, fatwa and its institutions do not stand as challenges to the legislature and legislating process of the country. It is here, where we appeal that people should try to understand that the legitimacy of fatwa is enabled by the legislative enactments of various states and federal Territories in the country by which each is validly guaranteed by the Consitution. It is now clear that there is no gain in challenging the legal status of fatwa in Malaysia.

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[1] Muzakarah means the discussion or debate among Muslim scholars or leaders.

Distinguished and explain the maxim Caveat emptor.

Caveat emptor is Latin for "Let the buyer beware." Generally, caveat emptor is the property law doctrine that controls the sale of real property after the date of closing. It is a principle in commerce where without a warranty the buyer takes the risk. It acts as a warning that notifies a buyer that the goods he or she is buying are "as is," or subject to all defects. When a sale is subject to this warning the purchaser assumes the risk that the product might be either defective or unsuitable to his or her needs. In other words, consumers need to know their rights and be vigilant in avoiding scams. For example in the private purchase of a used car, caveat emptor places an onus on the buyer to make sure the car is worth the purchase price. This is because once the transaction is complete the buyer will not receive a warranty or return option from the seller. Under the doctrine of caveat emptor, the buyer could not recover from the seller for defects on the property that rendered the property unfit for ordinary purposes. The only exception was if the seller actively concealed latent defects or otherwise made material misrepresentations amounting to fraud.

The modern trend in laws protecting consumers, however, has minimized the importance of this rule. Although the buyer is still required to make a reasonable inspection of goods upon purchase, increased responsibilities have been placed upon the seller, and the doctrine of caveat venditor (Latin for "let the seller beware") has become more prevalent. Generally, there is a legal presumption that a seller makes certain warranties unless the buyer and the seller agree otherwise. One such warranty is the Implied Warranty of merchantability. If a person buys soap, for example, there is an implied warranty that it will clean; if a person buys skis, there is an implied warranty that they will be safe to use on the slopes. A seller who is in the business of regularly selling a particular type of goods has still greater responsibilities in dealing with an average customer. A person purchasing antiques from an antique dealer, or jewellery from a jeweller, is justified in his or her reliance on the expertise of the seller. If both the buyer and the seller are negotiating from equal bargaining positions, however, the doctrine of caveat emptor would apply.

Before statutory law, the buyer had no warranty ensuring the quality of goods. In many jurisdictions the law requires that goods must be of "merchantable quality". However, this implied warranty can be difficult to enforce and may not apply to all products. Hence, buyers are still advised to be cautious. In the UK, consumer law has moved away from the caveat emptor model, with laws passed that have enhanced consumer rights and allow greater leeway to return goods that do not meet legal standards of acceptance. Consumer purchases are regulated by the Sale of Goods Act 1979. In the UK, consumers have the right to a full refund for faulty goods, however by convention, most retail companies will allow customers to return goods within a specified period (typically a month or two) for a full refund or an exchange, even if there is no fault with the product. Exceptions may apply for goods sold as damaged or to clear. Goods bought via 'distance selling', for example online or via phone, also have a statutory 'cooling off' period of seven working days. To cancel the contract is to treat the contract as if it had not been made, except that the Regulations refer to the terms. Although no longer applied in consumer law, the principle of caveat emptor is generally held to apply to transactions between businesses unless it can be shown that the seller had a clear information advantage over the buyer that could not have been removed by carrying out reasonable due diligence.

In the case of Karuppanan Chellappan v Chong, the plaintiff in this action, now says that he had no knowledge of the condition laid down by the Lembaga Bandaran Cameron Highlands (LBCH) on the removal of the window protrusions at Hotel Sentosa, a four storey building which stood on Lot 26, Brinchang, Cameron Highlands. He alleged that the defendant had misled him by fraudulent misrepresentation in not divulging on this condition and had expressed that fraudulent misrepresentation in the sale and purchase agreement (SPA) by stating that it was free of any encumbrance. He further said that had he known of that condition he would certainly had not purchased the said building from the defendant. It was not in dispute that the condition on the removal of the window protrusions was not a restriction or condition that appeared on the title of Lot 26. The plaintiff further stated that he only became aware of this condition during the trial of the earlier suit - sometime in 1992. The plaintiff now seeks for reliefs mentioned in the case. In her defence, the defendant said that the plaintiff had seen the said building and was satisfied with its construction prior to the purchase. She said that the plaintiff never asked her about the window protrusions. She also said that she had already forgotten about the condition imposed by the LBCH on the need to remove the window protrusions whenever the owner of Lot 25 wished to build thereon. She denied that she had deliberately withheld the information on the condition from the plaintiff. Abdul Hamid Embong J referred to cases of Ang Hiok Seng v Yim Yut Kiu [1997] 1 AMR 917; Derry v Peek [1880] AC 14; Holmes v Jones [1907] 4 CLR and others and has held that it was clear that the plaintiff was time barred. He would therefore hold that the defence of limitation must, on the facts, succeed. For the above reasons, the plaintiffs claim is dismissed with costs.

This rule is claimed that it is not designed to shield sellers who engage in fraud or bad faith dealing by making false or misleading representations about the quality or condition of a particular product. It merely summarizes the concept that a purchaser must examine, judge, and test a product considered for purchase himself or herself. However, the common law legal maxim caveat emptor reflects the value-less acquisitive philosophy. Consumers are supposed to be careful (as in the common law principle of caveat emptor). As long as sellers do not flaunt the law, they can get away with gross exploitation, as there is no need to disclose all the information about a product. Although the consumer movement has resulted in many consumer protection laws, the philosophy still prevails. For example, the small print in insurance contracts, and the conditions hidden in footnotes (if at all disclosed) in advertised offers all point to caveat emptor in operation. These contracts require the disclosure of the original price because it might influence the buyer’s decision to enter into a contract with the seller. This means the buyer has put some degree of trust in the seller regarding the information he/she provides about the goods. To make this trust meaningful, the law imposes upon the seller a duty to disclose the true facts, for such a disclosure is regarded as indicating his sincerity.

Finally, Prophet Muhammad (pbuh) warned that selfish and dishonest traders would face punishment in the hereafter for undermining the fundamental basis of contracts. Wathilah bin Asqa’ related that once the Messenger of Allah came to them and said: “O you traders, beware of telling lies in (your business) transactions.” Prophet Muhammad (pbuh) always encouraged the Muslims to do business, as it is considered an aspect of Ibadah. This can be seen from a verse of the Qur’an: “And when the prayer ends, disperse in the land and seek of Allah’s bounty, and remember Allah much, that you may be successful.” [Q: 62:10] Of course, no action is left without regulation under Islamic law. Thus, a Muslim is obliged to be honest and fair in his business. He must shun fraud, deceit and perfidy so that his wealth is gained from healthy sources. For example, the Qur’an orders businessmen:  “Give full measure and be not of those who cause loss to others” [Q: 26:181]; “And weigh with an equal balance” [Q: 18:35]. Prophet Muhammad (pbuh) approved of and confirmed transactions which do not conflict with the principles of the Shari’ah and disapproved of and prohibited those business practices which contradict the Shari’ah’s objectives and aims. The prohibitions include transactions that involve the element of fraud or deceit, exorbitant profit or injustice to one of the contracting parties, all of which are contrary to the overriding principle of good faith and fair-dealing mentioned in the Qur’an: “Do not defraud people of their things, and do not commit corruption in the earth” [Q: 26: 183]. The elements of good faith and fair-dealing are not new in Islamic terminology because they are an integral part of the contract. The attributes of truthfulness, honesty, justice and righteousness are among the fundamental principles which Islam imposes on every Muslim in every aspect of life. Without these elements, a business contract is regarded as lacking perfection in accordance with Islamic good manners, decency and ethical standards.

The Qur’an announces a general rule that mutual consent is a condition for the validity of every kind of contract. There is no basis for excluding the hire-purchase contract from that general rule.  “O you who believe, do not consume your property among yourselves unjustly; rather, [it should be] trade by mutual consent amongst you. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you”  [Q: 4:29]. The element of mutual consent was emphasized in the  Hadith: “It is unlawful to possess the property of a Muslim without his express consent.” As evident from the Qur’an and Hadith, Islam has laid down an ethical discipline in commercial transactions for the believers to follow. Dishonest traders who contravene those rules are blameworthy and liable to punishment on the Day of Judgment. The Prophet (pbuh) strongly promoted generosity to purify one’s account of malpractices and unsuitable acts while conducting business. He emphasized that the seller and buyer should explain the good and bad points of the transaction to gain the blessing of the Almighty in the transaction.  In short, Islamic law emphasizes good conduct, decency and ethical standards of law and morality as a part of the contract. These must be molded together to ensure that justice is served to both parties, the purchaser and the seller. Only then can the objective of the Shari’ah be achieved.  

Tariq Ramadan: Muslims Must Fight Unjust Laws

World leading contemporary Islamic philosopher and thinker Prof Tariq Ramadan has offered six principles of governance which break the stereotype that frames Muslim administrations as anti-democratic and anti-human rights.

In a lecture organised by Penang Institute yesterday, Tariq listed rule of law, equal citizenship, universal suffrage, accountability, separation of powers and ethics in politics as basic democratic principles which must be complied with by Islamic governments.

Tariq (right) – a professor of Contemporary Islamic Studies at Oxford University – said that citizens must honour the ‘agreement’ in their countries which sets the rules (of law) in their daily interpersonal relationships.

For example in Malaysia, Muslims – as any other citizens of other religions – must abide by the law as they have accepted the framework of the country, added Tariq in his lecture titled ‘Islam, Democracy and Human Rights: The Awakening of the Muslim World’.

However, citizens must struggle within the given framework to oppose existing (or new) laws which are unjust, said Tariq, adding “And you know how many laws in this country need reform”.

The remark elicited a loud round of applause and laughter from the 300-odd crowd – comprising Penang government officials, academicians, politicians and NGO activists – who attended the three-hour lecture.

But an amused Tariq told the participants that their response to his comment made him feel like he was with the opposition, which he clarified he was not.

“I am not with the opposition, not in political terms. But in philosophical terms, I say something which is very true, your model is not perfect and your mores are not perfect,” he said.

“That in the name of justice, in the name of your conscience, as a Muslim, Buddhist, Christian or whatever you are, in the name of the citizenship you have, it is your duty to stand up for what is right, if not for your government, it is for the people who live in your country,” he added, to more applause from the audience.

“Don’t put me in the political landscape of your country. I don’t care, for if one day you come into power and you are in acceptance of injustice, you will have my wrath against you. This is the way principles are maintained,” he stressed.

‘Unity must be based on what is right’

Later, Tariq – the grandson of Hassan Al-Banna who founded the Muslim Brotherhood – said the Muslims must not be united based on what is wrong for to do so is not being powerful but weak.

The 49-year-old Swiss citizen of Egyptian origin also took part in a panel discussion with Islamic Renaissance Front chairperson Ahmad Farouk Musa, Lembah Pantai MP Nurul Izzah Anwar, Universiti Islam Antarabangsa Malaysia assistant professor Maszlee Malik and Penang Institute executive director Prof Woo Wing Thye.

Meanwhile, Tariq elaborated at length on the second principle – equal citizenship – which must be present in Islamic governance to ensure the government practised democracy and human rights.

He said that citizens must not only be equal before the law but must participate in the narrative that binds them as a nation.

He described Malaysian society as being “pluralistic”, saying that it is a society with different cultural and religious backgrounds.

“But every citizen, no matter what their origin or their religion, should be treated equally,” he said, followed by loud applause from the floor.

“Don’t talk about my citizenship as if I am a minority. I am a citizen, you get it? Equal citizen means don’t ask me about my history or where I come from but where we are going together.”

‘Jews welcomed as part of ummah’

Tariq then cited a situation where the Prophet when arriving in Medina – which Muslims described as the first Islamic government or society – had welcomed the Jews as part of the community or “ummah”.

He said “ummah” in Islam is not only from the spiritual aspect or an organised structural community at the local level but meant that a community was “part of us and have the same rights and duties as us”.

He added that no community is better than the other just because they are Muslims.

“It is not by discriminating others that you are going to be the best,” he quipped, to another round of loud applause, which he attempted to halt but which ended with much laughter from the crowd.

Tariq then advised that a citizen of a country must observe the laws, speak the language to express himself or herself, and must be loyal.

“If you are a loyal citizen, you would want the best for your nation. But a loyal citizen is always critical. Blind loyalty is dangerous, sectarian and racist,” he added.

http://www.malaysiakini.com/news/203955

I call for a TOTAL BAN on pornography

I believe that pornography should be put to an end!

We can put so much effort in SOPA and ACTA to fight for the 'rights' of multinational companies, making them richer and richer. Why is it so hard for us to save the future generation. 

Undeniably porn destroys the mind, corrupts healthy mentality and goes against every single moral understanding of mankind. 

I'm sad that porn made our children rotten.

Jamie is 13 but he's now on the Sex Offender Register after online porn warped his mind...

Jamie was ten years old when he saw his first pornographic sex scene. During a sleepover, a classmate offered to show him ‘some funny pictures’ on his laptop.‘At first I found it a bit scary and a bit yucky,’ Jamie told me as he shifted uncomfortably on his chair during our therapy session.‘I didn’t know it was possible for people to do those sort of things — and there were lots of nasty close-ups. But it gave me funny feelings and the pictures started to stick in my head.’For the next three years, while his parents assumed he was using his computer for his homework, Jamie visited porn websites for up to two hours a night.Even when his school performance began to suffer, they had no idea of the murky world their shy, quiet son was inhabiting while upstairs in his bedroom.While it’s not his real name, Jamie is typical of the young men I meet. He explained: ‘The websites led me to other websites and soon I was looking at even weirder stuff I could never have imagined — animals, children, stabbing and strangling.‘I stopped leaving my room and seeing my friends because when I was away from the pornography, I was dying to get back to see what else I could find.’And it was only when the police came knocking one morning that Jamie’s secret life was exposed.After identifying that someone in the house was accessing child porn, they took Jamie’s laptop away for examination.  Jamie is only 13 — and he still hasn’t even kissed a girl, let alone had sex.Though he is only a child himself, the result is that he has been put on the Sex Offender Register, blighting his life for the foreseeable future.Even with intensive therapy, Jamie still suffers from deep shame — ‘as if it is written across my forehead’ — which has led him to fear he will never be able to form a healthy relationship with a woman.As he told me at a recent session: ‘It still makes me think I might never have a proper girlfriend — because the pictures still come back to me sometimes. It make makes me want to shout, “Stop, stop.” But sometimes they still won’t go away.’Jamie’s story is not unique. He is just one of the growing number of young patients referred by social services, youth offender services and police to the Portman Clinic — where I work as a psychotherapist. I would never normally consider speaking out in this way. But after much thought, I have come to the conclusion this is no longer just a private problem. It is a public health problem.

http://www.dailymail.co.uk/news/article-2135203/Jamie-13-kissed-girl-But-hes-Sex-Offender-Register-online-porn-warped-mind-.html

When you're in despair

When you are hurt by the people who share blood relations with you, recall Yusuf [alayhi salaam] who was also betrayed by his brothers.

When you find your parents opposing you (in the Deen) recall Ibrahim [alayhi salaam] who was allowed to jump into a blazing fire by his own father after the king Namrud ordered him to.

When you are mocked and abused by your own relatives just because you adopted the Deen over duniya, recall Rasulullah [sallalhu alaihi wa sallam] who faced the same.

When you are stuck in a problem and unable to find no way out recall Yunus [alayhi salaam] who was stuck inside the belly of a whale.

When you fall ill and your whole body cries with pain, recall Ayub [alayhi salaam] who was more ill than you.

When you see some physical fault in yourself, recall Musa [alayhi salam] who could not properly speak.

When someone slanders you, recall Aisyah [radiallahu anha] who was also slandered throughout the city.

When you feel lonely recall how Adam [alayhi salaam] felt when he was created alone at first.

When you can't see any logic in what's going on and your heart asks why this is happening, recall Nuh [alayhi salaam] who built the biggest ship without questioning..

SubhanAllaah.  Always say ALHAMDULILLAH

Thank ALLAH for everything you have.

The Root Cause

From the above "Hadith" it is clear, that the abandonment of the act of "Amir bil maruf wa nahi anil munkar" (enjoining the good and forbidding the evil) has usually been the root cause of "Allah Ta'ala's" anger and displeasure and His eventual wrath. And if the "Ummat-e-Mohammadiah" be- comes guilty of that neglect and omission, the punishment to he given to them will be more severe than to the earlier people, because they would have failed to recognise their exclusive obligation and neglected to fulfil the sole mission in their life. For this reason, the Holy Prophet (sallallaho alaihe wasallam) has enjoined the act of "Amir bil maruf wa nahi anil munkar" (enjoining the good and forbidding the evil) "as the essence and the pivot of the faith of Islam" and the abandonment of that act as the cause of decay and decline of the faith. In the "Hadis" of Abu Saeed Khudri, (radi Allaho anho) it is mentioned: "When anyone of you witnesses the commission of evil, he should use his hands to prevent it; and if he has not the power to do this, he should use his tongue; and if he has not the power to do even this, he should use the power of his heart; and this last represents the weakest degree of faith." 

There is yet a clearer version of the same "Hadis" from Ibnu Masud (radi Allaho anho): It is usual for Allah to so arrange that every Prophet leaves behind a group of his companions who perpetuate His message, who follow it rigorously and pre- serve the holy message exactly in the form in which the Messenger left it. Then comes an epoch of mischief and error, an epoch that witnesses the birth of people who step aside from the path laid down by the Prophet. Their actions are at variance with their proclamations; their activities are not warranted by the holy law. So whosoever arises in defence of Truth and Law, and opposes the miscreants with his hands , is a true believer; he who cannot do this but uses his tongue, is a believer too; and he who cannot, do even this, but uses the power of his heart, is also a believer; but less than this, there is no degree of faith-(Muslim). The vital importance of Tabligh (the task of propagation) has been further emphasized by Imam Ghazali, (rahmatullah alaih) in the following manner: "There can be no doubt that the act of "amr bil maruf wa nahi anil munkar" is that solid pillar of Islam, on which each and every article of faith rests. It is for this very mission that Allah Ta’ala deputed all the Holy Prophets. If unfortunately, it is ignored or forgotten and its methods and practices are given up , one has to say that the very purpose of prophethood is totally defeated and rendered meaningless. Thereafter, the conscience, which is the capital wealth of man, will wither and degenerate. Indolence and dullness of mind will prevail. The highway to vice and arrogance will be opened up and barbarity will spread in the whole world. All achievements of man will become dangerous and even harmful. Human relationship will break down. Civilization will be ruined. Mankind will be reduced to utter moral destitution. But, the vivid realisation of all this will come only on the Day of Judgement, when the entire mankind will be under trial before the Almighty Allah Ta'ala and called upon to account for each and every action." "Alas! Alas! The fear has come true, that which was apprehended is before our eyes. T h e tower of knowledge and enlightenment has been demolished and its benefits and effects have been completely wiped out. Consequently, mutual contempt and humiliation are rampant. Nothing, of the sublime relation- ship between man and his Creator, is left in human hearts; on the contrary, man, like an animal, has become the slave of his passions. Indeed, not only is there a paucity of true Muslims in this world now, but it is practically impossible to meet anyone who is prepared to bear the inevitable privations for the sake of propagating Islam. "Any Muslim who dares to take steps to remove the present state of ruin and devastation, endeavours to revive the act of propagation and comes forward to shoulder that heavy responsibility, will surely rank a s the noblest a n d the most distinguished being among the whole of man- kind." He said this nearly eight hundred years ago, but his statement is very accurately applicable to us today. 

We must ponder and calmly think out what is to be done in these circumstances. There are some well-known causes which seem to be responsible for the apathy and in-difference that prevail today. These are discussed below

The Diagnosis pt. 2

A further explanation and clarification of the above verse of t h e Holy Quran can be seen from the following "Hadith" (sayings of the Holy Prophet Mohammad (salallaho alaihe wasallam). 

(1) It has been narrated by Hadhrat Abdullah bin Masud (radi Allaho anho) that the Holy Prophet (salallaho alaihe wasallam) was pleased to say: 

"Amongst peoples gone by, when somebody committed a sin , the other would reprimand him and would say: "Fear Allah"; but on the following day would befriend him and mix with him as if he had never seen him committing the sin.And when Allah saw them behaving thus , He confounded the hearts of some with those of some, and cursed them through the tongues of Dawood and Isa son of Mariam; and t h i s bc- cause they rebelled against Allah and transgressed His limits." I, Mohammad swear by Him, Who has control over my soul: you must enjoin the good and forbid the evil and force the ignorant wrongdoer into the path of rectitude; else Allah will confound your hearts and you will be cursed, as were some of the peoples gone by. 

(2) Hadhrat Jareer (radi Allaho anho) has narrated that Hadhrat Mohammad (sallallaho alaihe wasallam) was pleased to say: "When a n individual of a community sins, and the community, in spite of its authority over him, does not prevent him from sinning, Allah's punishment descends on them even before death, i.e., He subjects them to various tribulations in this very world." 

(3) Hadhrat Anas (radi Allaho anho] has narrated that Hadhrat Mohammad (sallallaho alaihe wasallam) was pleased to say, "The Kalimah La ilaha Illallaho always benefits the individuals who proclaim it, and keeps away from them woes and troubles, unless, indeed, its rights are ignored." The companions inquired: "What does the ignoring of its rights mean?" Replied the Prophet: "It means that when sins are being committed openly they do not prevent or stop them." 

(4) Hardhat Aisha (radi Allah anha) says: "The Holy Prophet, (sallallaho alaihe wasallam) came to me and I could read from his noble countenance that something extraordinary had happened. He did not utter a single word but, having per- formed ablution, repaired straight to the mosque. I, too, stood by the wall of the mosque to hear what he had to say. The Prophet of Allah ascended the pulpit and, after the usual holy exordium, said: '0 people, Allah has ordained you to enjoin the good and forbid the evil, lest a time should come when you call and He may not respond, you ask for a favour and He may not grant it, and you call for help and He may refuse'." 

(5) Hadhrat Abu Huraira (radi Allaho anho) has narrated: "Said the Prophet (sallallaho alaihe wasallam): When my "Ummat" (followers) begin to attach more importance to the world and to regard it as a source of glory, the awe and importance of Islam will vanish from their hearts. When they give up the practice of enjoining good and forbidding evil, they will be deprived of the blessings of Revelation, and, when they begin to indulge in mutual recrimination, they will fall low in the eyes of Allah."

The Diagnosis pt.1

The Creator of the universe, Allah Ta’ala, remains avowedly commit^ that the kingdom and His vicegerency on earth are only meant for the true Muslims (momineen). This is clear from the following verse: "Allah has promised to those from amongst you who believe and do righteous deeds that He would surely make them His vicegerents on earth."

He has also given the assurances that true believers will always dominate over non-believers a d that non- believers will be left without any friend or ally; as is clear from the following verse: "And if these non-believers had given you a battle, they were sure to turn on their heels, and they would have found no protector and no helper." Moreover, it is Allah Ta’ala’s own obligation to grant every help to the true Muslims and it is also His promise that such people will always remain exalted and glorious. This is borne out by the following verses: "And it is our bounden duty to render succour to the true believers.” "And do not give way to despair, and do not grieve, and you only shall dominate, if you are true believers." "And honour is only for Allah, His Prophet (S.A.W.) and those who believe." The above Divine assertions clearly indicate that the way to regain honour, grandeur, exaltation, glory and virtues by Muslims, lies only in their being strictly faithful. If their relationship with Allah Ta'ala and the Holy Prophet (S.A.W.) is strong and firm, they are destined to be masters of each and every things on thisEarth. But if, on from the following verse: "And let Time be witness: verily man is in a great loss I except, of course, those who believe and do righteous deeds and who re-join truth and enjoin patience." As already brought out, history proves that the early Muslims had been able to reach the highest summit of

honour and glory, whereas the present day Muslims seem to have moved in the opposite direction. It is obvious from the above verses of the Quran that the first Muslims had attained that high position in life because of the purity and strength of their faith and the excellence of their character. Conversely, the deplorable condition of the present-day Muslims is the result of weakness in their faith and character, the opposite of what their forefathers possessed. There- fore, it will be right to say that today we are Muslims in name only! In this connection, the true Messenger of Allah Ta'ala Hadhrat Mohammad p.b.u.h. had prophesied: "An era will come in the near future when Islam will exist merely in name and Quran will exist merely in phrase." : This is clearly applicable to the Muslims of the present time. In these circumstances, the points which need urgent investigation are:

as the right type of faith, which can have the approval of Allah Ta'ala and His Apostle and which will bring us spiritual and material advancement, is not to be seen anywhere, what will be the means of acquiring that true faith; and what are the factors which have caused the extinction of that faith, and with it the true life of Islam, from our midst?

A study of the Holy Quran clearly reveals that the capacity to maintain the required level of the true faith of Islam, and the ultimate ascendance to exaltation and glory through it, are dependent on the fulfilment of a special task which has been so graciously assigned by Allah Ta'ala to the Muslims alone. It is for this that they have been given, in the Quran, the distinguished position, "Khair-ul-Umam" (the best of all peoples). According to the faith of Islam, the main purpose behind the creation of this world was to establish and prove the Divinity, the Oneness, and the most exalted existence of Almighty Allah Ta'ala, and to reflect His un- limited Powers and boundless Attributes through man, who was to be guided by the light of true knowledge. It was impossible for man to conceive and utilize that knowledge without his first being purified of impiety and obscenity. Only after that purification, is he to be adorned with fine virtues, excellence of conduct and the eventual capacity to act righteously. It was for this purpose of bringing about this purity and power in the ranks of mankind that thou- sands of Prophets and Apostles had been deputed by Allah Ta'ala. The last in the series, came the “Sayyed-ul-Ambia wal Mursalin” (the greatest of all the Prophets) Mohammad (sallallaho alaihe wasallam). It was through him that man reached the high state of development of mind and body leading to the final stage of purity. It was then that man- kind received the glad tidings in the following verse: "And today we have perfected your Religion for you and completed our bounty upon you." The supreme purpose of man's creation had been fulfilled; good and evil had been clearly defined, a complete system of practical life had been revealed, the lineage of prophethood and apostle hood had been terminated, and lately, the duties that were formerly discharged exclusively by the Prophets had devolved as a collective mission upon the "Ummat-i-Mohammadia" (the Muslim people). h This last fact has been clearly brought out in the following verses of the Holy Quran: "0 you (followers of Mohammad): you are the noblest of peoples, in that you have been brought out for (the benefit of) mankind. You enjoin the good and forbid the evil, and you believe in Allah."

"And it is but meet that amongst you there should be a group devoted to inviting people towards righteous- ness and enjoining the good a n d forbidding the evil, and it is only those who do this that prosper." In the first verse, “Allah Ta’ala” has stated the reason why the Muslims are called “Khair-ul-Umam” (noblest of all peoples); it is because of spreading good and preventing evil. In the second verse, He has further clarified that only those people shall be exalted in life that fulfils that injunction. The command does not end here. It is stated in another place that the failure to accomplish this vital task will bring curse and gloom on its assignees. This inference is taken from the following verse: "And those amongst the people of Israel who rejected Allah's commands were cursed by Allah through the tongues of Dawud and Isa, son of Mariam. And the curse was because they rebelled against Allah's commands a n d transgressed the limits and did not desist from the evil that they were doing; and verily it was a grievous lapse on their part

The Approach

It is the proven claim of Islam that the "Sharia" is the Divine Code, which lays down a complete way of life out- lining every possible measure for advancing and progressing on the path of true success and righteousness.  It very clearly describes the proper course of action and indicates methods to check and re-orientate in the event of losing direction or going astray. In other words, "Shariat-e-Muhammadiah" assures  its  followers  their  spiritual  and  material well-being and advancement for their whole life in all situations,  right  up   to  the  last  day  of  life  on this  earth.  Obviously, therefore, it  would  be  futile to look for the  cause and  the  cure  for  the  prevailing  degeneration  outside  the dictates of  "Sharia". For this, of  necessity, we must  look closely  into the  "Quran-i-Hakim"  which is the fountain source of  "Sharia"  and of  all knowledge and guidance for the whole of  mankind. In fact, it is the only source of wisdom for man. We ought to seek its help in finding out what our troubles are and how they are to be removed, if we really desire to attain full recovery. Once we come to know about that, we must. Cling to the solution and solemnly re- solve-to adopt it. Certainly, the wisdom and guidance from the "Quran" will  never fail  us, particularly  at  the  critical juncture  and  in  the  difficult times through  which  we  are passing nowadays. Let us look and search for the right solution in the "Quran” and "Sunnah". 

Earlier Attempts Towards Improvement

For  a  long  time, some distinguished thinkers  and preachers of Islam have been seriously pondering over this unfortunate  plight of their people  and  have been striving hard to reform the Muslim society, but alas! (The treatment only aggravated the disease). The situation is fast deteriorating and the future looks darker still. Inaction and complacency on our part in these circumstances will be an unforgiveable sin and crime. But, before deciding what is to be done, it will be necessary to look closely at the root cause of this sad state of affairs. People have assigned several causes to this  degeneration and have adopted numerous measures for arresting the rot,  but  unfortunately all  efforts  so  far  have only  brought further  frustration.  Instead of improvement, despair and confusion have resulted, particularly so in the ranks' of learned preachers and ulama’. The basic truth of all this is that the root cause of the real disease has not been diagnosed. Until this is done, no proper treatment can be prescribed or administered, hence no cure or improvement can be expected.  Any step lacking proper diagnosis and correct treatment would amount to making a chronic situation more chronic, and further increase confusion and despair

The Disease

The history, even  up to the end  of  the thirteenth century Hijriah, will  reveal that the Muslims were the  sole possessors of  honour, dignity, power and grandeur, but  when one turns his eyes away from the pages of  the history books and looks at the Muslims of  today, one sees the picture of  a people sunk in misery and  disgrace, a people who possess no real strength or power,  honour  or  dignity, brotherhood or  mutual love, and  reflects no virtues  or  moral  character worth the name. One cannot find any sign in them of those 

noble deeds which at one time used to be the symbol of each and every Muslim. Now-a-days, there can hardly be a living person who can be said to have the purity or the sincerity of conscience. On the contrary, Muslims are sunk in vice and sin. They have wandered away so much from the path  of  virtue  which at one  time used to be  their  "hall- mark",  that  the  enemies  of  Islam  talk  and  discuss  their affairs with  delight,  contempt and ridicule. Unfortunately, the matter does not end here. The Muslim youth of  the new generation, which has been affected and influenced  by  the so-called modern  trends  or  the Western way  of  life, take pleasure in laughing at the very ideals of  Islam and openly criticize the  sacred  code of  "Sharia"  as being out of  date and  impracticable.  One wonders  at  such  behaviour  and finds that a people, who once  gave  strength, happiness, honour and peace to the entire mankind, have now become completely  demoralised, apathetic, shallow  and  helpless. Those who had once taught the world the golden lessons of etiquette and culture are today found wanting in these very adornments.

Past History

About  thirteen  and  a  half  centuries  ago,  when the world was sunk in the darkness of  ignorance, sin and impiety, a light  of  true  knowledge  and  guidance rose from the horizon of  the rugged hills of  Batha.* Its rays spread to the East, West, North and South; they reached every corner of the earth  and within the short period  of  2 3  years, the way was paved through  that  light  for the  mankind to move to such heights of  glory as had  never been attained  before.  It enlightened Muslims and created in them the urge for taking the right counsel, which would ultimately bring them their salvation.  By  following the  right path  and the guidance emanating from that  light, the  Muslims moved from success to success  and  attained  the  highest  pinnacle  of glory in history. For centuries, they ruled on this earth with such grandeur and strength that no contemporary power had the courage to challenge them and, if someone dared to do so, he did that at the risk of being annihilated. This is the historical truth, which cannot be-erased. But, alas! this fact of  history has only become a myth, an ancient tale, to narrate which may sound meaningless and ridiculous, particularly  in the context  of  the present day life of  Muslims, which  obviously is a blot on the brilliant performance and achievements of  their  ancestors,  the  early followers  of Islam.

Islamic Socialism

My first project paper on socialism...

Those who deny Allah and His Messengers, and (those who) wish to separate Allah and His Messengers, saying: "We believe in some but reject others": and (those who) wish to take a course midway. They are in truth (equally) Unbelievers; and We have prepared for unbelievers a humiliating punishment. To those who believe in Allah and His messengers and make no distinction between any of the messengers, We shall soon give their (due) rewards: for Allah is Oft-Forgiving, Most Merciful.

An-Nisa : 150-152

Islamic socialism is a term coined by various Muslim leaders to describe a more spiritual form of socialism. Muslim socialists believe that the teachings of the Qur'an and Muhammad SAW are compatible with principles of equality and the redistribution of wealth drawing inspiration from the early Madinah Al-Munawwarah welfare state established by the Muhammad SAW. However, Muslim Socialists are more conservative than their western contemporaries. Islamic Socialists found their roots in Anti-imperialism. Islamic Socialist leaders believe in Democracy and deriving legitimacy from public mandate as opposed to religious texts or claiming to be successors of the Prophet's companions.

Abū Dzar al-Ghifārī, a Companion of Prophet Muḥammad, is claimed by many as the founder of Islamic socialism. He believed that the public wealth is the sole right of the Muslims. Their leader or representative cannot control it.⁽¹⁾ He protested against the accumulation of wealth by Muawiyyah the Governor of Syam and urged the equitable redistribution of wealth. The Governor’s policy at the time did not involve the wealth being distributed directly to the people. In contrary, Muawiyah’s policy was in line with the situation in Syam where the wealth was spent in the development of the state, and in favour of the Muslims.  In fact, this issue was actually sparked by the enemies of Islam like Abdullah bin Saba’. He purposely influenced Abu Dzar, whom was a zahid⁽²⁾, to question the authority. The caliph Uthman ibn Affan heard about the conflict and kindly requested Abu Dzar’s audience in Madinah Al-Munawwarah. After their discussion, the problem was immediately solved.⁽³⁾

The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, later established during the time of the caliph Umar Al-Khattab in the 7th century. This practiced continued well into the era of the Abbasid Caliphate, as seen under Al-Ma'mun's rule in the 8th century, for example. The taxes collected in the treasury of an Islamic government were used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (1058–1111), the government was also expected to stockpile food supplies in every region in case a disaster or famine occurred. The Caliphate is thus considered the world's first major welfare state.⁽⁴⁾

Though medieval Islamic economics appears to have somewhat resembled a form of capitalism, some arguing that it laid the foundations for the development of modern capitalism⁽⁵⁾, some Orientalists also believe that there exist a number of parallels between Islamic economics and communism, including the Islamic ideas of zakat and riba.⁽⁶⁾

Socialism has its advantages, yet it also has grave defects which make it far from ideal. Socialism is essentially a reaction to the evils of capitalism. It replaces the dictatorship of the economic elite with a dictatorship of the proletariat. Ultimately, the individual is subject to a totalitarian system devoid of a moral or spiritual compass. However, the Islamic economic system is unique in that it strives to achieve a balance between the extreme. It seeks to strike a chord between the need for individual economic freedom and the need to serve the common good. Despite the fact that without religion or a spiritual foundation, self-interest can only lead to an ever-widening gap between the rich and the poor. That is why socialism failed to accomplish what it set out to do – establish economic equality. Yet, Islam resolves the conflict between self-interest and the collective good. It expands and stretches the usually narrow concept of self-interest to include not only the desire for worldly things but also the desire for Paradise (Chaprah, 28). It is in every Muslim’s self-interest to reach Paradise. This interest cannot be served except by fulfilling one’s social obligations and by working for social and economic justice in one’s community. So, in other words, in an Islamic system, one’s desire for material wealth will be kept in check by one’s greater desire for Paradise, resulting in a synthesis of the material and spiritual.

The emphasis here is on the spiritual foundation of Islamic economics. ‘Umar’s economic model provides us with an attractive alternative. But, the question is how to apply it in today’s world? Of course, it would be impossible to copy ‘Umar’s model. The challenges that we face in today’s world are quite different than the challenges that Muslims faced in the 7th century. Today, countries must provide for millions of citizens. But for these measures to ensure equality and distributive justice, then they must be accompanied by a strong religious and spiritual foundation. In the Islamic system, the means are not confused with the ends. Acquiring wealth and making profit is simply a means to the greater end of establishing justice and fulfilling God’s will. The spirituality of man is not neglected. And this is what sets the Islamic economic system apart.

Today, the world is ripe with gross economic inequality and extreme poverty. To plot a better future for our children, perhaps we would be well-served to look at and learn from the past. We need not be restricted to either capitalism or socialism. The Islamic alternative is one that deserves the careful attention of all students of history, Muslim and non-Muslim alike. In a world where darkness and despair reign supreme, perhaps the spirit and the principles of Islamic economics can provide us with a ray of light.

We can conclude that Islamic economics should be considered as neither completely capitalistic nor completely socialistic, but rather a balance between the two, emphasizing both "individual economic freedom and the need to serve the common good."⁽⁴⁾

AGENDA - Angkatan Generasi Muda

M'sians are immatured when it comes to politics. One side sings the hymns of revolution, to seek change and willing to fight for it. The other is the side that pours its loyalty to the government and yearns for the utopia its building.

However, we should look from a matured vantage point - a different point of view. An economical one. The Rakyat shud in fact view the economical plans of the manifesto presented. Which side has the most ideal plan to save and harness then improve the M'sian economy? Our choice shud also be based on the principles of a candidate and how he may contribute to our well-being. It's neither suffice to just believe in a leader that has experience on ruling a nation, nor is it to label a leader incapable and incompetent just because he is non-Muslim. We should be able to choose based on faith and values of Islam. The Rakyat needs not a political revolution. In fact, the rakyat needs a mindset revolution. "Revolusi Pemikiran".

In history, the Kaum Tua are the ones who only worked for the afterlife and banned the people from learning english and other so called 'secular' knowledge. The Kaum Muda of the past fought the true Islamic values, where the prophet taught his people to 'plant a seed eventhough the sun is already rising from the west'. Now, the old people are turning to become to secularic. They forget the values of Islam. They practice it no longer and soon will forget the tenents of Islam. As the new generation, the young generation, we must make a change in the people's mindset. We are all Muslims, and we WANT to practice its values and teachings in EVERY aspect of our life. The youth must act as the youth of history did. We must take stand say that enough is enough. It's time for a revolution. A mindset revolution. Revolusi Pemikiran... dengan gerakan baru, sinonim dengan Kaum Muda. AGENDA - Angkatan Generasi Muda... Are you in?

Antara UMNO dan PAS

Penulis harap isi kandungan entri boleh disemak dan diteliti semula.

Fakeh Khalifah Saka

UMNO menggunapakai ijtihad Sheikh Ahmad Al-Fathani sebagai manhaj siasah mereka; iaitu menekankan penguasaan ilmu, kepandaian meliputi segala bidang serta strategi politik yang berkesan sebagai wasilah perjuangan untuk membina tamaddun bangsa Melayu yang muafakat dengan syarak. Ijtihad Sheikh Ahmad Al-Fathani adalah berdasarkan penyaksian terhadap faktor-faktor kegemilangan dan kejatuhan Daulah Uthmaniyah. Pemikiran beliau boleh dirujuk melalui Kitab As-Siyasatu wat Tadbir, Kitab Jumanah At-Tauhid (1876), Kitab Tashil Nail Al-Amani (1882), Kitab Al-Fatawal Fatahaniyah (1889), Hadiqul Azhar War Rayahin (1890) dan Kitab Mir-at Al-A’ajib (1906)

 ·  ·  · 19 hours ago

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    Fakeh Khalifah Saka PAS pula berpegang kepada ijtihad Sheikh Abdul Qadir Al-Mandili, iaitu anak murid kepada Pak Cu Him dan Pak Da Eil (sepupu Sheikh Ahmad Al-Fathani) sebagai mazhab politik mereka; iaitu dengan mewajibkan umat Islam menyertai PAS untuk menolak pemikiran nasionalisme, undang-undang penjajah, kepemimpinan bukan Islam dan mewajibkan perjuangan menegakkan negara Islam. Ijtihad Sheikh Abdul Qadir Al-Mandili adalah ekoran daripada lahirnya pelbagai fahaman barat yang menolak Islam. Pemikiran beliau boleh dirujuk melalui buku-buku karangan beliau sendiri seperti Pendirian Agama Islam (1956), Islam : Agama dan Kedaulatan (1959), Kebagusan Undang-undang Islam dan Kecelaan Undang-undang Ciptaan Manusia (1961) dan Siasah dan Loteri dan Alim Ulama (1962)
    
    http://www.facebook.com/groups/majlisilmu/

My Youth

In the name of Allah, the most Gracious, the most Compassionate. 

“Live today, like you born were born yesterday and (as if) you’re going to die tomorrow”, 

Ami Samsuri.

                Teenagers seem to always forget about the one thing that they have but adults could only dream of having. Teenagers have their youth that only lasts for a few years, which makes it very valuable. But youth is always taken for granted by teenagers, due to their lack of knowledge and experience. Teenagers do not see the correct way of spending their youth. Youth is then wasted through wild rages, uncontrollable fights and pre-marital sex. Adults, on the other hand, would give anything to relive the glory days. But now they could only reminisce about the time when they were still the quarterback of the football team or the time when they were the most popular girl in high school. An unfortunate middle-aged man would reach a certain stage in his life and ask himself, “What happened to the last ten years of my life.” It is a stage where everyone might reach if their youth is not well spent.

                How come every time we go and flip on the news channel, we see these images of teenagers having crude manner. We get anxiety from news that was downright disturbing. It had been reported that in Selangor, a group of under aged teenagers worked together and raped an adult woman. It has also been reported that 67% street motorcycle racers are aged from 15 to 17 years old. They are the leaders of tomorrow, but they spend their leisure time with raping, robbery and drugs. What will happen to the future generation?

                When we glance upon the past, we can witness that almost all great feats that mankind has achieved are contributed by teenagers. Chairman Mao Tse-tung, a revolutionary that led China into its glory. He achieved the Chinese Revolution with the nation’s youth supporting him. Although he had an army at his disposal, he could not do anything without the support of his people. If he had not first influence the young minds of China at the time, he could not have lead the Chinese Revolution. What teenagers do not know is that they have the ability to change the world. Their unstoppable strength, their untamed spirit and their undying optimism could never be stopped by anyone. Truly, they can change the world as we know it.

“You may say I’m a dreamer, but I’m not the only one,” John Lennon.

                Never be afraid to dream. Teenagers are actually held back by the cliché Malaysian mind-set that considers dreaming is a waste of time. The typical Malaysian would associate dreaming with the lost daydreams of Mat Jenin. However, great people did great things because every single one of them had a dream – and they are willing to work for it. Before Thomas Edison found the light bulb, he only dreamed of producing light with electrical energy. As a boy, he was told that he could never achieve such a crazy thing. But, with hard work and dedication, he finally achieved the then so called impossible.

                Teenagers are willing to dream. They are willing to dream to walk on affordable anti-gravity, to make the world’s first ice-cream that never melts or to be the first man or woman to harness the power of anti-matter. However, the problem is that teenagers do not work to achieve their dreams. They rather waste their time in activities that are for certain unbeneficial to them and the people that they are close to.

                I believe it was Martin Luther King Jr. that once proclaimed in a great speech that is still remembered until now. He said, “I have a dream”. His dream was to see equality among the citizens of the United States of America. No matter they were white, black or even Asian, every American citizen have the right to be accepted into the community. If he kept his dream to himself and never work for it happen, would we still remember his name?

1.                 “So dare to dream. Dream your wildest dreams. You can climb the highest mountain. You can drown in a teacup, if you find a big enough teacup. And if somebody tells you that you can’t do something, you say, ‘Yes, I can. ‘Cause I’m doing it right now!’ ”- Barry

***

Vincent Van Gogh. Everyone said to him, "You can't be a great painter, you only have one ear." And you know what he said? "I can't hear you." – Barry

Never let anyone tell you otherwise. Teenagers have a special quality that adults rarely have. Teenagers are rebellious. But, instead of wasting that fiery rebellious spirit to something that is unbeneficial like smoking, it should rather be channelled to something that is far better. Teenagers should use this rebellious strength to prove everyone wrong. Teenagers need to prove themselves that they are more than worthy to be respected by the adults. Teenagers have the ability to be different from the status quo. They can overcome peer pressure and be assertive. They have the will power to say no to smoking, drugs and pre-marital sex. They can avoid joining a gang and get involved in gang wars and street fights. They can stop the world from collapsing. They can change the world. Never ever listen to those voices that are trying to hold you back. They just envy you strength and diligence. That is they are trying to lead you astray from your main objective, which is to turn your wonderful dream into a touchable reality.

 “Doing great things are hard and no one ever said that they were easy. But, no one can ever say that they were impossible.” – Wan Asyraf

***

 “There is nothing wrong with change, if it is in the right direction.” - Winston Churchill

The only thing in the world that does not change is change itself. Teenagers still have the potential to change. They still can change their future and the world’s destiny altogether. The decision is in their hands. It is never too late to change. Change is always for the best. The quest to achieve the best in life is similar to the endless pursuit of happiness. It was right then that I started thinking about Thomas Jefferson on the Declaration of Independence and the part about our right to life, liberty, and the pursuit of happiness. And I remember thinking how did he know to put the pursuit part in there? That maybe happiness is something that we can only pursue and maybe we can actually never have it. No matter what. How did he know that? - Christopher Gardner Teenagers just need the support from the adults. In spite their pointless rebellions; they still need the guidance from a respectful and experienced parent. Underneath that layer of menacing rage and anger, lies a lost child still searching for his identity. Without the guidance of a loving parent, a teenager is still a simple child. He is still a cold and lonely child, waiting to be loved and guided by his parents.

 “You must be the change you wish to see in the world.” - Mohandas Ghandi