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18 ISLAMIC lEGAL PRINCIPLES IN THE SHORT ANTHOLOGY "UJANA RINDU" Kamariah Kamarudin [email protected] facultv of Modern language and Communication Universiti Putra Malavsia Abstract The development of Malay Literature in the country has not been confined to producing writers from the fields of education, journalism and the like. There is a tendency for writers from the legal field to produce literary works. The involvement of these is not limited to writing works based on current law but also includes Islamic elements. This can be seen through the emergence of young writers from the legal field such as Siti Hajar Mohd Zaki, Mohd. Asmadi Saiman and others. Therefore, this article seeks to analyse the Islamic legal principles in the short story collection titled Ujana Rindu, written by two graduated from the International Islamic University Malaysia, Siti Hajar Mohd Zaki and Mohd. Asmadi Saiman (Dewan Bahasa dan Pustaka, 2006). The study clearly shows that both writers' knowledge of the law is utilized to create literary works in line with the legal principles found in the Qur'an and hadith. Ujana Rindu shows the importance of Islamic law in human society, especially where relationships among people (habl min al-Nas) and the relationship between humans and the Creator (habl min Allah) are concerned. This, in the end, will bring about the values of al-Khayr (goodness), al-Haqq (truth) dan aI-Jamal (beauty) in the readers' analysis of a literary work. Key Words: Islamic Legal Principles, Ujana Rindu, habl min al-Nas, habl min Allah, al-Khayr, al-Haqq and al-Jama/.

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ISLAMIC lEGAL PRINCIPLES IN THE SHORT ANTHOLOGY "UJANA RINDU"

Kamariah Kamarudin [email protected] facultv of Modern language and Communication Universiti Putra Malavsia

Abstract

The development of Malay Literature in the country has not been confined to producing writers from the fields of education, journalism and the like. There is a tendency for writers from the legal field to produce literary works. The involvement of these is not limited to writing works based on current law but also includes Islamic elements. This can be seen through the emergence of young writers from the legal field such as Siti Hajar Mohd Zaki, Mohd. Asmadi Saiman and others. Therefore, this article seeks to analyse the Islamic legal principles in the short story collection titled Ujana Rindu, written by two graduated from the International Islamic University Malaysia, Siti Hajar Mohd Zaki and Mohd. Asmadi Saiman (Dewan Bahasa dan Pustaka, 2006). The study clearly shows that both writers' knowledge of the law is utilized to create literary works in line with the legal principles found in the Qur'an and hadith. Ujana Rindu shows the importance of Islamic law in human society, especially where relationships among people (habl min al-Nas) and the relationship between humans and the Creator (habl min Allah) are concerned. This, in the end, will bring about the values of al-Khayr (goodness), al-Haqq (truth) dan aI-Jamal (beauty) in the readers' analysis of a literary work.

Key Words: Islamic Legal Principles, Ujana Rindu, habl min al-Nas, habl min Allah, al-Khayr, al-Haqq and al-Jama/.

Introduction

A current development in the country's Malay literature is the involvement of young writers who are not armed with a background in Malay literature but, instead, appear to be a group of writers from varied fields of study. One of their main fields of study is law, and they are involved as writers in the creative world. Among the successful ones are Nisah Haron, Wira Budiman Azizan, Nasriah Abd. Salam and others (to name just a few). Following their involvement, a literary workshop (prose and poetry) at the Young Writers' Week organised by the Dewan Bahasa dan Pustaka (Institute of Language and Literature), showed the importance of the process of mentoring this young generation who possess the potential to take over from the present generation. In this latest trend of creative development, it is heartening that these legally trained writers happen also to be former students of religious secondary schools and were taught syariah legal knowledge at (religious) institutions of higher learning. It is noted that the involvement of these writers in the country's literary scene charts a new thought-provoking dimension for society, not only about religion, but also about law.

By way of example, two writers, Mohd Ashadi Saiman and Siti Hajar Mohd Zaki, are graduates in law from the International Islamic University of Malaysia. They are prolific short story writers. Both are former religious school students, and both have a deep understanding of Islamic rules and expound Islamic principles in their short story anthology, Ujana Rindu. It is found that the short stories written by these two writers discuss religious issues that are related to legal values especially religious laws found in the Qur'an and hadiths.

Laws in the life of man

Man, who is created by God to bring prosperity to the earth, is not free from rules and laws in the quest of establishing his life. Whether these laws concern worldly issues or those pertaining to the hereafter, they nevertheless demand a clear commitment from society. This is so because the laws instituted and promulgated serve as official reminders to mankind to fulfil the lives as leaders and servants of God. For example, religious laws found in the Qur'an propound the importance of men to implement them. In fact, the three main legal systems in the world - the common law system (England), the civil law system (France) and the Islamic law system (Hijaz) - are said to be the earliest ones to show the importance of laws in the life of men universally.

Although the three legal systems have different functions, all of them play the role of holding mankind together so that they do not do evil things in life. It is found that the civil and common laws were formed

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as a result of man's experiences and thoughts, so they were named "man-made laws", "positive laws" or "qanun wad'iy" whereas, in principle, Islamic laws are based on the message of Allah and called "divine law" or "qanun samawi", but this does not mean that man's experiences and thoughts have no role in their development. 1 Indeed, in a wider context, Islamic law clearly shows the link between the relationship of men with the Creator (hab/ min Allah) and the relationship of men with other men (hab/ min a/-Nas).

Religious Law in the Qur'an

There are a number of verses in the Our'an that refer to the law as a guideline for mankind to carry out their lives in the world as leaders that must obey their God. Among the verses that show the importance of laws in Islam are surah al-Baqarah verse 2562, surah al-Nisa verse 1053 , surah al-Maidah, verse 48 - 504

, surah al- An'am, verse 575 and

Please refer to Razali Nawawi, "Foreword", in Abdul Halim EI-Muhammady, The Development of Islamic Laws from the Period of Rasullulah SAW to the Age of Western Colonialisation, Selangor: Penerbitan Budaya IImu Sdn. Bhd. and Angkatan Belia Islam Malaysia, 1993, pg. ix.

2 Translation of the al-Qur'an: There is no force in Islam (that is to embrace it). Righteousness is clear (Islam) from being astray (Unbelievers). As such whoever is an unbeliever of taghut (the devil and idols) and is faithful to Allah, then he is tied (to the rope of religion) that is firm and that will not break. Allah is all Hearing and All Knowing pg. 42.

3 Translation of the al-Qur'an: That we have brought to you (oh Muhammad) the al­Qur'an to bring the truth, so that you bring justice among mankind with what has been sent to you by Allah. Do not become a protector of those who are traitors, pg.96.

4 Translation of the al-Qur'an: And we bring to you (Oh Muhammad) the al-Qur'an which is the truth, to validate the truth of the holy books that have been brought down before it and to be witnesses to it. And so carry out the laws brought by them with what is brought by Allah and do not follow the requirement of their lust by leaving the truth that have come to you. For every person that is among you, make it a law and the path to religion that is clear. If Allah wills it, he is sure to test you, (in carrying out) on what has been sent to you. As such take all steps to do righteous things in the name of Allah. To Him alone will you return; and He will tell you what you have been misguided against Him. And you must carry out the laws among you with what has been given out by Allah and do not follow the urge of their lust and be careful so that they do not lead you astray from the law that has been given by Allah to you. And then, if they turn their heads away, let it be known that Allah will heap them with a calamity (on earth) because of part of their sins. It is true that most of mankind are those who are unbelievers, are they still in need of the laws of the unbelievers? Whereas the for those who are really confident (of Allah) there is no one who can create a law that is better than Allah pg. 117-18.

5 Translation from the al-Qur'an: Say; it is true that I will always be on the evidence (truth) that are real (al-Qur'an) from my God; whereas you refute it. There is nothing with me that you ask for to quicken the coming of (the punishment of Allah). Only Allah will decide on the sentence. He shows the truth and he is the best one to make the decision. pg. 136.

626 surah al-Tawbah, verse 317, and some other chapters as well. All of these verses reflect that the inclusion of laws in the Our'an seeks to remind mankind of their obligations in every action in life including its many aspects such as economic life, social life, culture, politics, family life, and many more. Even more so, the decision to follow Islamic law to resolve life's various problems is clarified as 'fiqh Uurisprudence), that is the laws of syariah that are practical and taken from detailed reasoning based on certain methods. These laws cover the fields of worship, financial matters, munakahat, crime and other matters. The fundamental sources of these laws are the Our'an and the Sunnah8 .

As such, from the above explanation it is clear that within the varied forms of human existence, laws have a very wide range, not just as a shield for handing out justice, but also to redress mistakes and to deliver prosperity. In this context, the literary works that expound the principles of Islamic law thus try to highlight the values of righteousness (al-Khayr) , truth (al- Haqq) and beauty (aI-Jamal) as a useful message of benefit to the masses.

The Principle of Islamic Law in Ujana Rindu

The Ujana Rindu collection of short stories contains 23 short stories, namely eight works from Mohd Ashadi Saiman and 15 works by Siti Hajar Mohd Zaki. In general, the short stories revolve around the issues facing youths and the problems faced by young people around the world. Nevertheless, exposure to the issues raised is beneficial not only for young people but also the public in general. This is because the main topics of discussion raised by both of the writers in their works also describe the relationship and responsibilities of adults in shaping a noble life. The role of the author to reflect a message of righteousness (al-Khayr), truth (a/-Haqq) and beauty (aI-Jamal) through the inclusion of current social issues involving personality, dignity and others, shows that the collection of short stories in Ujana Rindu, is being looked at from a legal perspective, especially vis a vis Islamic Law.

6 Translation of the al-Qur'an: And then they (whose lives were taken away from them) were returned to Allah their real Maker. Let it be known that all the decisions of law (on the day of judgment) is his right and He is the maker of a just decision, pg.137.

7 Translation of the al-Qur'an: They make the scholars and religious leaders as their gods apart from Allah, and they defend al-masih Ibni Maryam, whereas they are not ordered to do so but only to bow to the one God, no other god (have a right to be followed) except Him. Allah is pure from what they have connected with Him, pg. 193.

8 Please refer to Abdul Halim EI-Muhammady. "AI-Quran and AI-Sunnah As a Source of Law and Knowledge" in Tasawwur Islam; Explanation of Concepts and Implications in Life, Kajang: Institute of Islamic Studies, 2002, pg. 46.

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The works of Mohd Ashadi Saiman, namely "Bagaikan Catur" (As if in a Chess Match), "Cerita Untuk Adik" (A tale for a Younger Sibling), "Hak Cipta Lawan Hak Cipta" (Copyright versus Copyright), 'Intikad' (Criticism), "Suara Siswa" (The Undergraduate's Voice), "Ujana Rindu" (Excellent Dream), "Warisya I: Epilog Sebuah Monolog" (Warisya I: Epilogue of a Monologue) and "Warisya II: Epilog Sebuah Monolog" (Warisya II: Epilogue of a Monologue), describe the life of youths either at war with their own emotions, fighting with the problems of others, or making peace in a rightful way and finding peace in an erroneous way; all of which show the importance of the position of law in the journey of mankind. It can be seen that as a representative of the young generation and being knowledgeable about the law, Ashadi does not waste the trust that he is laden with, in creating his work. Even though not all of his works dwell on legal matters, the message that he conveys is infused with legal issues especially of the message of al-Khayr, a/-Haqq and aI-Jamal. The convergence of the values of righteousness, truth and beauty that Ashadi writes about through the noble personalities of the roles and characters in his short stories show that he is sending an uplifting message and is rejecting an evil one.

On the other hand, the works of Siti Hajar Mohd Zaki clearly highlight the message of al-Khayr, al-Haqq and aI-Jamal because her works - namely "Cikgu Apek" (Apek the Teacher), "Jalan Bukit Tidak Berbulan"(The Hilly Road without Moonlight), "Kipas Algojo" (Algojo's Fan), "Kufu" (Kufu). "Malam Belum Jauh" (The Night is still Young) "Mis Mar" (Mis Mar), "Mujahadah" (Mujahadah) "Panorama Seorang Nisa" (Panorama of a Woman), "Pelarian Sejengkal" (Flight of A Short Length), "Penemuan Cinta Bintun Itu" (A Girl who Found Love), "Roti Berinti Kaca" (Bread filled with Pieces of Shattered Glass), "Sayang Sumayyah" (Love for Sumayyah), "Syawal Nur Syawal" (The Light of Syawal) and "Telah Dicipta Perempuan" (And Woman Was Created) - are laden with noble values for the guidance of readers. Current issues intertwined with a linguistic style that touches the heart show Siti Hajar to be a mature young person who has had a religious upbringing and has graduated in legal studies. The combination of academic knowledge, religious knowledge and a firm understanding of syariah law shows that the works of Siti Hajar cover issues irrespective of worldly boundaries. For example, in her works "Ja/an Bukit Tidak Berbulan" and "Mujahaddah" she protests - in a meaningful way that touches the feelings of the reader - against the ignorance displayed by society towards the syariah law.

In fact, the stubbornness of society towards the righteousness of Islamic law is mentioned in "Malam Belum Jauh" and "Syawal Nur Syawal" both effectively and convincingly. By bringing to the fore of

her works the course of human life, the author engenders a range of emotions in readers so that they can sort out their own interpretations. The effect of such interpretations is for mankind, especially readers, to respect the importance of leading a religious life and to respect the call to be faithful and to reject evil in the context of Islam.

Syariah Law

According to the Our'an, the meaning of syariah law is to "follow the straight path". This meaning is enshrined, for example, in the surah al­Jathiyah, verse 8 which states: "He who hears the verse of Allah which is always read to him and yet remains arrogant (refuses to follow), is as if he did not hear. And so, let him be made happy by a painful punishment." Another example is in the article "al-Syari'at al-Islamiyah", which states that "syariah" is "the laws that have been decided by Allah SWT to apply to his servants and delivered through the lips of his Prophet Muhammad SAW". In connection with this, there are some special factors of Islamic law that are enshrined in the Our'an, namely:

(1) Syumuliyyah: the syariah law that is contained in the Our'an encompasses all human needs. There are syariah laws that relate to the relationship between man and God and others that relate to the relationship between man and man in the earthly world. The demand for syariah law that was revealed to mankind is universal; for Muslims and non-Muslims, in all regions and throughout all eras.

(2) It does not burden mankind: the Islamic syariah law was revealed in the Our'an to solve the problems of man, with the aim of bringing comfort in life and upholding justice. In pursuit of this, the laws revealed by Allah SWT are suitable for the needs, capability and nature of man. Allah SWT stressed that the principles of syariah were not intended to be burdensome, as explained in the Surah al-Baqarah verse 286: "Allah does not burden anyone except in terms of his capability." And in the Hadith (prophetic sayings) related by al-Bukhari, chapter 1, Prophet Muhammad SAW said words that mean: "Religion is simple, it is possible for anyone to be confused about religious concepts except when he faces an impasse."

(3) It reduces the need for responsibility: reducing the need to be responsible is one of the characteristics of the law introduced by the Our'an. It is also aimed so as not to burden mankind.

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The laws in the Our'an, whether in the form of commands or prohibitions are limited, and easily understood and practised. The Our'an frequently reminds mankind not be too inquisitive about the commands that are revealed, for example in Surah al-Maidah verse 101, which has the meaning: "0 those who are faithful, do not ask about something, since if it is altered it will cause difficulties for you; if you ask about it during the time the Our'an is being delivered and it is altered for you. Allah will forgive you for what has happened in the past. Allah is all forgiving and merciful." Also in the Hadith associated with Nawawi that has the meaning: "Allah SWT decreed a number of responsibilities, thus do not go against them. He forbade many things, and so do not desecrate them and Allah SWT does not make a legal decision in many matters as a blessing to you, and not because of negligence, and so do not go and search for them."

(4) To be orderly and phased in implementation: the Arab people in the Arabian Peninsula had their own customs and way of life at the time of Prophet Muhammad SAW. These customs and traditions were inherited from the earliest generation and passed on from generation to generation as an inheritance. Among these customs and habits there were some which could not easily be discarded because they had become habits and part of their live. Thus, in order to change to some of these inherited bad habits, a good approach was needed, to be introduced gradually, in stages. For example regarding the drinking of alcohol, the verses of the Our'an were delivered in stages. For example, the verses that warn against drinking (surah al-Baqarah, 1 :219), that restrict the drinking of alcohol (surah al-Nisa', 4:43) and that refer to the effect of alcohol on peace and friendship in society (surah al-Maidah verse 5:90 - 91 )9.

The discussion above clearly shows that the syariah law is suitable to be implemented throughout time, spanning the ages and covers matters that affect a wide range of people. This is based on the four factors that provide clear direction in the article "AI-Our'an and al-Sunnah as a Source of Law and Knowledge" and show that the syariah law should be taken seriously and be closely examined by every Muslim.

The Laws of the Relationship Between Man and His Creator

In arranging their relationships among themselves, mankind will not

9 Ibid, pg. 15 - 19.

disregard Allah SWT. As such, a system that governs the actions of mankind serves as a shield so that mankind's faith is not deflected and does not deviate. In line with this, in the collection of short stories Ujana Rindu, there are several stories that talk about the principles of Islamic law that concern the relationship between man and his Creator. For example, the short story "Malam Belum Jauh" (Nights not Far), describes the issue of apostasy that impedes the love of young people for their religion even more than love for the opposite sex, thus communicating the message of al-Khayr, al-Haqq and ai-Jamal. The discourteous and deviant behaviour of the young girl, Widyan, who changes her name to "Rajeswari" because of her love for a man, Yogarajan, is such that she is willing to forsake her family, religion and race. This is the writer's protest against the destruction of staunch faith in present-day society. In addition, there is the system of civil jurisprudence that is used to impose sentences for such "heavy and important" cases and shows the desecration of the dignity of Islam in the hands of an Islamic government.

This short story "defeated" the efforts to return "Rajeswari" to the original "Widyan". I n fact, by presenting the tortured minds of Widyan's parents, who do not get a fair defence from the world court because of "recapturing" their daughter from the grasp of "Yogarajan", it shows that the dignity of Islam is being thrown away by Islamic society itself. In an effort to open the eyes of society to this issue, the author also tries to alert the intellect of mankind to the injustice that is creeping into the life of Muslims in the present day. Nevertheless, the way that the author passes judgement by taking into account the principles of Islamic law shows that the short story is full of the advice that "Allah is All Knowing" about his flock. As such, due to their serious ignorance and foolishness about their religion, Allah SWT has sent a fitting punishment for the traitors to and the transgressors of his religion:

Indeed, the catastrophe that is the punishment is when Widyan gives birth to a baby whose deformity is so horrifying ... "My child, I hope that you will know wisdom behind this calamity. It is true that the dwellers of hell are there because of their delay repenting," Pak Altaf whispered hadiths sadly to the universe that was creeping into nightfall.

(Siti Hajar; "Malam Belum Jauh", pg. 232 - 33)

The short story "Mujahadah" is among the works that also concern the law and human relationships with the Ultimate Creator as a focus to deliver their message. In unravelling the crisis of the accusal of "Islamic terrorists" that followed the 11 September 2001 attacks in the United States of America, Siti Hajar seeks to correct such an inverted view through

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her work. This short story highlights the fighting spirit that is sincere to Islam and not because of the struggle that is condoned by the capitalist world. The story of the search of a young Englishman for Islam is the author's reaction to the accusations of non-Muslim groups against the dignity of Islam and the greatness of the Qur'an and Hadith as a map and guide to life. Even though in the world today the world court often passes harsh judgement against Muslim groups, and purposely hides the wrongdoings of real war criminals, the story suggests a solution in the face of the injustice. In fact, justice does not mean benefiting or comforting one party or oneself, without considering the effect on others. 1O Indeed, the concept of "mujahadah" in the context of Islam means "fighting to the death" and "opposing to the end" because it is a fight to preserve the dignity of Islam without caring for worldly rules and decisions, instead the "consideration of the afterlife" becomes the yardstick and the reward.

On the other hand, the short story "Roti Berinti Kaca" shows efforts made to uplift the position of Islam as a religion to be praised, that were defeated by Muslims themselves. This happened because of the diligence of a housemaid, Suci, who tried to redirect her employer to the teachings of Islam by fasting in the month of Ramadhan. She was unsuccessful because her efforts did not bear fruit. In fact, Suci was not allowed to perform her prayers or to fast because it could have adversely affected her work in the kitchen. This clearly humiliates those who are rich in terms of material wealth but have zero spiritual sense and will cause disharmony between mankind and his Creator. The determination of Suci to "teach" her employer to respect the month of Ramadhan by putting glass powder in the bread served for breakfast in the holy month shows her noble intention was futile. Even though Suci's intention of returning her employer to Islam was noble, the "rough" way in which she attempted to do so did not meet with success but instead invited danger to both parties; the employer who brought the case to court and continued to be recalcitrant and Suci who appeared in court as an offender certain of being given an appropriate sentence. The author attempts to show readers the importance of strengthening Islam without regard for status, rank and position. This short story shows the complete and determined surrender by the weak and oppressed to Allah SWT as a source of protection and hope even though they are categorised as poor by society.11

10 Abdul Monir Yaacob, 1986. Hak Asasi Manusia Menurut Islam. Bangi: Penerbit UKM.

11 Siti Hajar Mohd. Zaki, "Roti Berinti Kaca" in Ujana Rindu. Kuala Lumpur: Dewan Bahasa dan Pustaka (Institute of Language and Literature), 2006, pg. 304 - 05.

The principles of Islamic law when translated into the form of "a world law" which is insufficient for individuals who uphold the greatness of Islam, will lead to mankind to think about the judgement of God and to be mortified by the "judgement in the hereafter" that will surely take place.

The protection of the weak and oppressed is once again presented by Siti Hajar in her short story "Sayang Sumayyah" which reflects on the very important belief by society in the "judgement in the hereafter" that is more just and fair in judging the law even if the "judgement of the world" does not bring peace to fighters who love religion. This issue is related by highlighting the noble character of a girl, Sumayyah, who fell victim to the greed of a beastly man who took advantage of her status as an illegitimate child. The short story incorporates various levels of meaning that the dignity of man is often traded and transgressed by past mistakes or the firmness of the current time is eroded by the effort the fight of good over evil proclaimed by Allah. The author illustrates Sumayyah's fire and noble commitment in chasing her ambition to further her education even though she fails as a result of the calamity that befalls her as a victim of the lust of the wicked man; this shows that being just does not necessarily bring reward in this world. The villain's despicable character is often given ample opportunity to create calamity and at times it is not punished appropriately. By way of contrast, praiseworthy characters at times are not feted and are insufficiently rewarded. As such, in this context, the author implies that the justice of the principles of Islamic law will come during the "judgement in the hereafter" on the "fields of Masyar".

The Law and Human Relationships

To help define human relationships, legal processes have been created for the benefit of all. These help to maintain harmonious relationships so that there will be no harmful matters that will cause detriment to any party, be it oneself, family, society, nation or race. In fact, the rights of mankind must be safeguarded - such as the rights of an individual within society, the rights of the citizens against government leaders, the rights of the poor against the rich, the rights of workers against their employers, the rights of women against men and the rights of children towards their parents - and have become a special feature of the modern age but in actual fact they were prescribed by Islamic law much earlier.12

12 For further explanation, please refer to Yusuf al-Qardawi, The Vision of Islam; between Originality and Modernism (translation) Batu Caves: Thinker's Library Sdn. Bhd.,1996, pg. 183 - 84.

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In the collection of short stories Ujana Rindu, there are several stories that feature syariah law as their main theme. In the short story "8agaikan Catur" (Mohd Ashadi), the author recounts the struggle of young people who need the spirit and inspiration in facing the numerous challenges of the modern, globalised world. The story's central character, Isnan, appears with a noble mindset and makes an effort to educate those of the same age group going through the challenges of the "younger generation" and is written in an encouraging tone. This short story encourages young people to use of their time wisely and not to do things that are wayward, such as "hanging out aimlessly", but rather to value time, to avoid involvement in social problems by complying with customs and local culture and preserving a sense of national decency by avoiding the trap of foreign elements. In an effort to increase the self-control of readers, especially younger ones, the author refers to a number of surah from the Qur'an. These include the Surah al-Asr that revolves around the importance of reminding one another to be truthful and patient,13 and to praise Allah SWT with real devotion, followed by Prophet Muhammad, one's mother and father, relations, close friends, and society to ensure well being in life, 14 and to return mankind to the truth of the Qur'an and the Sunnah to overcome the problems of life 15. The principles of Islamic law are clearly presented by the author as solving a number of issues that occur in the lives of young people and also of adults.

Whereas in the short story "Intikad", the author describes the principles of Islamic law through the conflict between the "intellect" and "heart" of man. This short story is about the responsibility of two important components of man, namely "Kal" (Intellect) and 'Ti" (Heart), for well being and prosperous relationships. The writer expounds that the role of the intellect is not only to function by thinking of the truth but also by rejecting the falsehoods. As such, "lust" is said to have a role in activating the "intellect" founded on mazmumah (negative traits) rather than mahmudah (positive traits). This is because even a healthy, smart and sane intellect can be eroded by voracious, wild and arrogant lust. The effort required to combine the role of the "intellect" and "heart" in mankind to enjoin what is right and abhor what is evil is recorded by the author as a message of righteousness, truth and beauty in adhering to Islamic law:

True, oh Heart! We are just a thing that does not exist in the cornea of mankind. We are entrusted to control the actions of God's creatures.

13 Mohd. Ashadi, "Bagaikan Catur" in Ujana Rindu, Kuala Lumpur; Dewan Bahasa dan Pustaka (Institute of Language and Literature), 2006, pg. 5.

14 Ibid, pg. 8. 15 Ibid, pg. 13.

But they have forgotten us both! They feel that they are great! They do as they like. They think that the world belongs to them. They create their own laws. Create civilisation. Invent their own culture. You will see, one day, the culture that they idolise will punish them. The laws that they create will punish them! Wait for the day to come ....

(Mohd Ashadi, "Intikad", pg. 77)

The illustration of the importance of Islamic law in a prosperous society is highlighted in the short story "Suara Siswa". The author shows the crisis of students who must face ever-changing challenges such as the calibre of leadership, the implementation of rules on campus, and the hopes of society for university graduates; this leads to the young characters in the story developing together to become praiseworthy member of society. The author emphasises the need to have a critical attitude, and to be caring and active in student life on campus in relation to current issues that involve righteousness, truthful and beautiful actions. This is a basis for ensuring that young people are not just knowledgeable but also highly civilised:

In truth, I am thinking about the problems of young people today. Especially in institutes of higher learning. About the social relationships that they are involved in, the student leadership crisis and, lastly, about the fate of our young people weathering the treacherous storms of the thick green jungle and wild seas!

(Mohd Ashadi Saiman, "Suara Siswa", pg. 106)

The short story "Jalan Bukit Tidak Berbulan" written by Siti Hajar also touches on the importance of displaying a noble personality as a leader on the face of the earth. The necessity of preserving one's dignity, especially in terms of the clothing that one wears, is the main focus for the author who protests against those young people who do not dress as Muslims should. This short story propounds the requirement for a Muslim to know how to dress appropriately and, in particular, modestly, and to uphold moral propriety as a Muslim in living one's life. By sending the message of righteousness (a/-Khayr), truth (al-Haqq) and beauty (ai-Jamal) to the masses, the author seeks to point out the importance of the shariah law as a beneficial aid to mankind for navigating life's ever-changing challenges. The stUbbornness of a few Muslim women in failing to dress modestly and shirking their responsibility to follow the command of Allah SWT to be modestly dressed is stressed with the aim of teaching the masses to be wise and concerned about their religion:

He, the Creator of the Laws that have ultimate Wisdom, did not send down a revelation about the classification of dress. But it is enough

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for believers to understand the meaning through verse 31, Surah al-Nur which beseeches mature women to cover their heads, necks and chests. In fact, Rasullulah SAW once proclaimed that only the face and the palms of the hands are allowed to be exposed. He also turned his gaze away when he saw Asma' Abu Bakar wore a transparent dress.

(Siti Hajar, "Bulan Tidak Berbintang", pg. 194)

In another case, based on the short story "Panorama Seorang Nisa", Siti Hajar once again h;g~lighted the hideousness of women who are categorised as "Muslimah" but who do not follow the rules pertaining to the Islamic code of dress. This short story shows the voracity of young men who freely get to take advantage of the carelessness of a group of women who dress immodestly by wearing clothes that are too revealing. The writer emphasises the issue of the rise of lustful feelings in the group of men towards the women due to their mistake of not adhering to the laws that are enshrined in the Qur'an. It is implied that the main cause of rape is the lustful feelings of young men who tremble uncontrollably when they see the filth and ridicule that appears on VCDs, on the Internet, on television, in magazines and in real life before their eyes when indecent dressing is displayed. In line with this, this short story incorporates messages of goodness, truth and beauty by adherence to the laws of dressing in the Islamic way so that evil can be reduced and destroyed:

In truth, the little princess does not yet understand when it is rightful to cry. The ignorance of followers such as this needs to be pointed out, to consider for a moment the uswah hasanah of a Muslim qanaah who lived in the time of the Prophet, Abu Musa al-Asy'ary. When he was giving a speech about the purity of Islam at the city of Basrah, Abu Musa said "0 Mankind, please be fond of crying in remembering the laws of Allah. If you do not cry, try to make your best effort to cry. It is true that the residents of hell will cry continuously, until they cry with drops of blood flowing like a river."

(Siti Hajar, "Panorama Seorang Nisa", pg. 262)

Apart from that, intra-family relationships, namely between parents and children, are recorded by Siti Hajar in sending the message of righteousness (a/-Khayr), truth (a/-Haqq) and beauty (aI-Jamal) to the masses. For example, her short story "Pelarian Sejengkal" shows the ignorance of young people, especially of female children, who do not rely on their parents as the main reference point in choosing a life partner. This is so because cases of "elopement" have become a social ill because of the attitude of young people who

choose to pursue their love of human beings more than that for their Creator. As such, in an effort to restore the feeling of closeness and love for the harmonious and peaceful family institution, the author urges young women to inform their parents of their marriage plans before taking any action that would eventually be viewed negatively by society and also by Allah SWT. This short story is a reminder to young people to respect their religion, their parents and to honour the laws of marriage in their own country, and not to be engrossed in love that will lead mankind to be regretful in the future:

I have never agreed to another person being the trustee for my children. I do not oppose to them getting married, but the problem is that I have no idea that they are getting married. They have never asked for my permission. In fact the distance between Padang Besar and my house in Alor Star is not that great. As far as I am aware, if they wish to use the trusteeship of a judge, I need to be living more than two marhalah (prescribed distance) away.

(Siti Hajar, "Pelarian Sejengkal", pg. 278)

In the short story "Kufu", on the other hand, while the issue of marriage is still the focus of Siti Hajar's writing, it concerns a different type of conflict. This short story describes the arrogance of a father who accepts for his daughter the marriage proposal of a man who does not have a high position so that she could become a deeply religious woman. The author propounds that some parents treat their daughters as "commodities" in order to fulfil their "wondrous" dreams in the eyes of society. It can be seen that certain individuals assume that qualifications from a village religious school do not compare favourably with a European education in the union of marriage. It is assumed that the graduate from a village religious school is an expert only in memorising the Qur'an whereas those who have a degree from a foreign institution have a greater knowledge of science and technology. It is feared that in a marriage where the partners' levels of education are very different, the family's economic situation will be paralysed. This rather one-sided rule, which looks down on one group, forms the foundation for the writer to put out the message of righteousness (al-Khayr), truth (al-Haqq) and beauty (ai-Jamal) in that the happiness of a marriage is not measured only from the point of the physical success. The management of "kufu" in the rule of Islam does not require that the couple need to have a degree, a high position and a source of high income but it is enough if a person is loyal and abides by the teachings of Islam, for the sake of a family of sakinah, mawaddah wa rahmah:

She did not hope for a dowry that was not achievable. In truth, it was only knowledge and supreme nobleness that she sought. Reflecting

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on the history of the time of the Prophet PBUH, he once said that the marriage of a woman from the clan of Banu Fazurah was valid, even though the woman was happy just to receive a pair of shoes as a dowry. In fact, what was owned from the teachings of the Our'an could also be used as a dowry.

(Siti Hajar, "Kufu", pg. 218 - 19)

In line with this, in tracing the connection of issues between marriage and the law, the short story "Mis Mar" includes related matters. Siti Hajar propounds that it is important for children to get the consent of their parents to build a successful marriage and also to strengthen oneself in religious knowledge in addition to achieving academic ambitions. This short story illustrates the tribulations of Marlina who got married while studying in Egypt without the consent of her parents which caused her life to be in conflict. Although this young person proved that marriage did not hamper her learning process in that sacred land, and in fact led to her finding wealth in business after completing her studies, of the fact that she was separated from her children saw the sentence of God fall on her. This was because Marlina and her husband Mukhlis had to sacrifice their parental instinct by letting their firstborn child be cared for by Marlina's family in Malaysia and the second child be cared for by Mukhlis's family in Egypt, because of some personal problems. In this way, the short story raises the message of righteousness (al­Khayr) , truth (al-Haqq) and beauty (aI-Jamal) that constitutes the rules for establishing a marriage and the bringing up of foster children in the context of Islam that Muslims need to be aware of before taking any action that might lead to regret in the future. In fact, the article "Wanita dan Perundangan Islam"16 (Women and the Islamic Law) refers to the protection of and justice towards women in Islamic law based on cases that have been tried in the courts.

In addition to expounding on the issues of marriage and family, Siti Hajar also illustrates matters connected to leadership and education for the men. This is shown by the author in the short story "Penemuan Cinta Bintun Itu" which tells that the reward for educating children comes not only from material gain but from the its combination with the spiritual that overflows to build appreciable virtues. The combination of the characters Durrah and Syaima who represent two groups, namely the rich (city-based) and the average (village-based), in nurturing good values under the guidance of a father and mother for the children is presented in such a way that makes people repent. Even though the

16 Please refer to Raihan Abdullah (ed.), 2001. Wanita dan Perundangan Islam. (Women and Islamic Law). Petaling Jaya: Ilmiah Publishers Sdn. Bhd.

story emphasises the tendency "that people in high positions such as Tan Sris and Puan Sris are very busy and neglect adhering to religious laws" and that "ordinary folk such as Ustaz and Ustazah are very hardworking and responsible for implementing the religious orders" that have been presented in many earlier Malaysian short stories, the appearance of the "white" characters overshadows the "black" characters and the role of the learned characters in changing the unbelievers through the foundation of family matters and by religious means shows that this short story beneficially uses the messages of righteousness (al-Khayr), truth (al-Haqq) and beauty (ai-Jamal). The principles of Islamic law are presented to create a family that is harmonious under the patronage of the love of Allah SWT in line with the objective of "My house is my heaven" which shows the reaction of the author to the importance of educating children as a key factor:

Why is it that the one with a noble heart is not my papa? Life would be blessed if my papa was learned about the rewards in the hereafter. Papa is very wealthy. But if asked to pay the religious tithe, he trembles when calculating the loss. Even if papa and mama make more money, they will be further away from finding how much money is needed in this temporary world. I will become a child who is wealthy in every sense but poor in spiritual needs.

(Siti Hajar, "Penemuan Cinta Bintun Ini", pg. 292 - 93)

Apart from this, the need for family leadership by a man, by a husband and father, is also presented by Siti Hajar in the short story "Kipas Algojo". The ugliness of a man who is irresponsible in managing a marriage and the stupidity of a husband who is not qualified to lead a family in the direction of righteousness according to the mould of Islam is emphasised by the author in this short story with the aim of showing the importance of the principles of Islamic law in the human system of life. It is often seen that calamities and catastrophes that befall certain women, wives, and mothers in the management of children and finances are caused by the lack of concern by their husbands as "head of the family" and perfect "captain of the ship". As such, through the character of Asfa, a young village girl who encourages her mother to unravel her crisis-ridden marriage to her father in the provision of schooling for the children and also of income for the family, is written in a manner that excites readers.17 This short story suggests that the

17 Please refer to Siti Hajar Mohd. Zaki, "Kipas Algojo" (Algojo's Fan) in Ujana Rindu. Kuala Lumpur: Dewan Bahasa dan Pustaka (Institute of Language and Literature) pg. 208 - 09.

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role of the rights and pride of a woman should be praised so that the husband does not so conveniently oppress the woman and escape his responsibility to educate his heirs and offspring. The message of righteousness (al-Khayr), truth (al-Haqq) and beauty (aI-Jamal) is emphasised by the author in this short story as an injection of spirit so that religious laws become a pillar for Muslims in developing "my house as my heaven."

On the other hand, the short story "Syawal Nur Syawal", also written by Siti Hajar, espouses the need to have a good relationship in the family by basing it on the Islamic legal process. The author focuses on the relationship between two brothers (Pak Long and Pak Ngah) which sees the presence of "Nur Syawal" (the son of Pak Ngah) and "Nur Fitri" (the son of Pak Long) who form the substance of discussions over inherited land and the unravelling of the conflict in this short story. Their praiseworthy character encouraged by high humanity in the rehabilitation of their ancestral land has been written about tactfully by the author. This short story is centred on the message of righteousness (al-Khayr), truth (al-Haqq) and beauty (aI-Jamal) and nurtures the concept of devotion in the shaping of family ties without destroying beliefs and nobility based on voracity and extreme greed by sacrificing the ancestral land. It is seen that family ties are held in deep regard in nurturing religious education for a certain generation as this short story by Siti Hajar implies. The author shows her concern for the small proportion of young people who are "adrift" as a result of forgetting about themselves, their origins, their homes and the teachings of religious because of the forces of modernisation, which in the end will cause them suffering. It is also seen that the principles of Islamic teaching based on the laws of Allah SWT are beneficial to that group of forgetful and greedy people who are judged not only in the afterlife, but also in this world too:

"Fitri, my mother has been in a coma since this morning. She was hit by bricks from the wall that collapsed while she was visiting the bequeathed land this morning. She is in a chronic condition ... "

"Please ask Pak Long and the people of the mosque to arrange a prayer of hope for her tonight, Fitri. Please tell Pak Long. Pray that my mother will regain consciousness ... " his appeal made me forget about the call to the evening prayer that I was waiting for at that time.

(Siti Hajar, "Syawal Nur Syawal", pg. 329)

Apart from the combination of social, matrimonial and family issues which have the law as their central theme, the collection of

short stories also discusses the rules of missionary spirit that forms the basis of the belief of a Muslim. As such, the short story "Cikgu Apek" emphasises the involvement of young people in a missionary exercise in an orang asli (aborigine) village in the state of Selangor. This short story by Siti Hajar tells of the struggle to help this marginalised group in physical as well as spiritual terms in the context of the laws of religious propagation. This short story tells of the diligence of the Orang Asli character, Cikgu Apek, to fight for the rights of his people in the education system and how he is faced with various obstacles and challenges that, once in a while, bring to light the firmness of this young person. The emphasis given to the character of the kindergarten teacher who is monopolised by a group of men in an Orang Asli community is rather out of the ordinary in society today; nevertheless, the depiction of Cikgu Apek being tough in empowering education and strong in realising his success shows that this work contains a message of righteousness. In fact, with the appearance of the role of Faduhah, the young girl from the campus who is willing to offer her services and wade into the Orang Asli village to help with their education while offering to inject some aspects of religion shows that the message of righteousness (a/-Khayr), truth (a/-Haqq) and beauty (aI-Jamal) has been presented effectively. The proposition by the author that the principles of Islamic laws are successful as a foundation to drive home the missionary message to a person who is "hard headed" and "loyal" to his social culture, changes to become the opposite:

"Faduhah, when I am there later, I will also be searching, to see if it is true as you say, that the most wonderous word is Allah, the most melodious song is the call to prayer, the most complete encyclopaedia is the Qur'an and the best form of exercise is performing the prayers

"

(Siti Hajar, "Cikgu Apek", pg. 188)

The short stories "Ujana Rindu", "Warisya I: Epilog Sebuah Monolog" and "Warisya II: Epilog Sebuah Monolog" by Mohd Ashadi Saiman also have their own missionary connections, namely following the hidden measures and various levels of meaning. This is so because these three short stories only lightly touch on the turbulence of young people's feelings, namely the relationship between courting males and females creating a feeling of love, but are not extended by the author in ugly and rejectable plots similar to those seen in the freely available electronic and print media or in the social reality of excessive interest in stories about love that is so evident today. Expressions of love are like the empty spaces that form part of the complete and balanced

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"word puzzle" in all three works mentioned above. It is shown that none of the types of love created by the author will end in happiness; in fact the feeling of love is not the objective of union of two minds; rather, the objective is that it enables mankind to become closer to its Creator. Even though the message of the principles of Islamic law is not conveyed as clearly as in the short stories discussed earlier, it still presents the rules and noble ethics in a work. The author has taken a responsible step by showing the application of law without distracting his readers by merely showing the love between people and, indeed, reminds readers about life and death, happiness and position, sweetness and bitterness in the journey to the everlasting and true promised land.

Summary

Based on the principles of law that are illustrated in the collection of short stories in Ujana Rindu, it can be clearly seen that both writers have carried out their responsibilities as legal practitioners in line with their backgrounds in academia. The firm relationship between mankind and Allah (hab/ min Allah) and the relationships among mankind (Hab/ min a/-Nas) in adhering to the laws embodied in the Our'an and Hadith are presented in the many types of tales in the authors' works. However there exists an imbalance between the two authors in enhancing the message of righteousness, truth and beauty as the short stories relating to this theme are dominated by Siti Hajar. From her earliest work in "Sirna Sebutir Bintang" 18 onwards, she has clearly presented the major and latest issues and also put forward the message of righteousness (a/-Khayr), truth (a/-Haqq) and beauty (a/-Jamal) very effectively to educate the target group to return to the greatness of religion and the might of the Creator. In the course of the development of national literature, this young author has not only received various awards 19 for her work, but has also earned the right to decide on her stand as a "female Muslim legal writer" and has developed her own personality and image. The stories have an Islamic flavour with noble and honest language and a strong message about the greatness and power of the Almighty, marking out the collection of short stories in Ujana Rindu as a must to be absorbed by all levels

18 Please refer to Siti Hajar Mohd. Zaki, 2004, Sinar Sebutir Bintang (Shine of a Star), Kuala Lumpur, Dewan Bahasa dan Pustaka (Institute of Language and Literature ),

19 Winner of the Short Story Writing Competition for Youth DPMP Kuantan, Pahang, Sayembara Short Story Composition for Youth in Unity, Department of National Unity, Competition for Poetry Writing, Arts Festival Pulau Pi nang YTL and Literary Prize, Utusan-Exxon. Mobil.

of society especially by young people so that these lofty works are not just left untouched in big stores or first taken up by foreign parties before being pioneered by local society.

Even though the beat and tempo of Mohd Ashadi Saiman's work is not as fierce and brave as that of Siti Hajar's in discussing the righteousness, truth and beauty of Islam, the presence of a writer with a legal background being of a different gender will strengthen the bridge of "Muslim legal writers" that promises to bring about a different type of work in Malaysian literature. The involvement of writers from various backgrounds is important from the point view of mirroring constructive, mature and reasonable opinions in debating an issue and to resolve any conflict that is presented to the public so that society can gather the benefit, blessing and gains that multiply and head in the direction of an accomplished life. With the presence of writers who possess a knowledge of the law, it has, at the very least, injected a spirit that shines and colours the backdrop of the varied struggles in the pantheon of works of Malaysian writers. It is hoped that the presence of such young and steadfast people to develop a different style, will not make the legal world protest against issues merely to uncover the past mistakes of society without arousing the intimacy between the reader and the greatness of the Almighty Creator.

References

AI-Qur'an Mushaf Malaysia dan Terjemahan, 2007. Shah Alam: Yayasan Restu.

Abdul Halim EI-Muhammady, 1993. Perkembangan Undang-undang Islam dari Zaman Rasulullah SA W Hingga Zaman Penjajahan Barat. Selangor: Budaya Ilmu Sdn. Bhd. dan Angkatan Belia Islam Malaysia.

Abdul Halim EI-Muhammady & Muhd Uthman EI-Muhammady, 2002. Tasawwur Islam Huraian Konsep & Implikasi Dalam Kehidupan. Kajang: Penerbitan Institusi Pengajian IImu-ilmu Islam.

Abdul Monir Yaacob, 1986. Hak Asasi Manusia Menurut Islam. Bangi: Penerbit Universiti Kebangsaan Malaysia.

Afzalur Rahman, 1999. Indeks AI-Qur'an. Kuala Lumpur: Penerbit A. S. Noordeen.

Mohd. Ashadi Saiman & Siti Hajar Mohd. Zaki, 2006. Ujana Rindu. Kuala Lumpur: Dewan Bahasa dan Pustaka.

Raihanah Abdullah (ed), 2001, Wanita dan Perundangan Islam. Petaling Jaya·. IImiah Publishers Sdn. Bhd.

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Yusuf al-Qardhawi, 1996. Wawasan Islam antara Keaslian dan Kemodenan (translation). Batu Caves: Thinkers' Library Sdn. Bhd.

(Translated by: Mallim Ghozali PK)