1. With leaders in ph.d and master degrees, cant cope with sexual time bombs. Fertility below 1.0 means no full replacement for future mums and dads. You got half men. Castrated dogs. Wild cats. Aqua world class sea animals and performers. Pure girls women ladies rare commodities. Endowed with diamond, gold and silver certificates of life achievements. Bugis street and Orchard road- terminate those vermins of Matrix you encounter in restricted ribawi war zones.
2. We put financial powers ahead of everything. Buildings came second. Freedom, you choose any alcoholic and hard drinks laced with grass and herbal concoctions. Gambling with luxurious spa and resorts. Entertainment only for dimless. Bright ones emigrated in droves. Pinoys china dolls and foreign talents keep the island awake. Our wealth in hundred billions. Papers and digital banks.
3. Still, a multilingual film and drama director from Penang can make a living funded by FTC. He married our genetically engineered generation flower. My grandma spoke urdu, malay and hakka. English just for survival, legal battles, surveilance and weeding out dated marxists.
4. Our lawyer teacher F.Yeow and J.Habibi taught us well. Fight the system, not the men. Make rich before enslave others. Buy water at discount rates. Sell it like zionists to abbas clones. Pour more sands unto Old man head. Nuclear alerts if my oil fields stolen by ex-blackwater engineers. Shoot-shoo away the naval intruders into our sea space. No need Conquerors and Victoria class special forces. Mas selamat, we planted a chip in your head. So all your future contacts are in dangers.
5. My grandpa entitled to Tumasik holdings its gold and silver bullions since 1911. Dr.Sun yatsen deposited it thru rich endowment nominees and fake accounts. Qing spies cannot ask British to consficated the opium profits. Largest heroin (not exist yet) warehouse in Nanyang worth billion now. Make it legal. Establish free zones to trade. Pay in silver yuans. Cede Macau, HK and Shanghai to redbeard christians and mongrels offsprings. That is Philipines in the early 19oos, richest then. More than 60% controlled by catholic forced educated elites. Aquino pay respect to her Fujian roots.
6. Now Indonesia, how we can scam it lands, seas and skies to our technological dominance ? Minus its less educated class. Still need nanny, nurses, musicians, air hottesses and front managers. Investment bankers, speculators, private funders, lux-property developers and scientists -they are dangerous, dormant viruses in their genes !
7. Huzier Jed Li Fengzi Mittal Jim Riger Salim Kretek Quok Hijabista Celine Dion....you are all welcome to Lion City state. Fifth world largest sovereign fund. What Confucius taught about sheng ren, chuntzi, ming, tian, chi, te' and jen ? I am atheist -SM Lee Kuan Yew. All religions same ( useless maybe, unless like Harvest Church dabble in shares and funds). Read two of his biographies. One sponsored by GLC. Another subtly elevated to 'sainthood'. President of Synoan is not chinese but oldguards of meritocracy. Dr.Ishak whom ah ? Bravo cikgu Zaini for nurturing the upper seranggon road of darul arqam first che guevara headquarter. My guerilla stints still fresh. Richard Koh the pioneer. Felix Fuad Wong elite path finder. Ridzwan Wu professor of peace study. Wife Dr.Aishah Ong who served us dinner. Blue mosque an-Nur quite near. Two years of national training with zen Master Ishaq Ma. Not related to Haji Ali Yunnan of Kuala Trengganu, thus writes Awang Goneng from his London hideout in 2013.
8. Outwardly a citizen and inwardly an anarch sage - Chuangtzi. Try that path. O Tumasik inheritors ! your inner light and faith almost gone. Statism or geo-strategic partners censored your old age wisdom. One race is sub-human. Other races genetically flawed. Salute the cyclist rebels. Who fold and rode their bikes without taxes, interest rates, premium shares or toxic derivative products.
9. One last letters of blue zen : "azillatin alal-mumina. aizzatin alal-kafirina. yujahiduna fisabilillah. wa la yakhofuna laumata laaim. zalika fadhullahi yu'tihi man yasyaau. wallahu wasiun alim.". Our Mater is Vast-Rich and Most Knowing-Aware. Bend and bow to our winds.
It was related from Ali radhiallahu anhu.
He asked Rasul s.a.w about his sunna.
He said :
1. Marifa was my main capital.
2. Intellect was my deen pillars.
3. Love is my foundation.
4. Yearning for Allah is my riding.
5. Zikir of Allah is my intimacy.
6. Certainty is my treasure.
7. Solemness is my companion.
8. Knowledge is my weapon.
9. Patience is my contentment.
10. Ridha is my sustenance.
11. Zuhud is my clothing.
12. Yaqin is my strength.
13. Sincerity is my healing.
14. Obedience is my helper.
15. Jihad is my character.
16. And my eye coolness is in prayer.
Embrace the light and let it guide you
beyond the winds of desire.
There you will find a spring and nourished by its see waters
like a tree you will bear fruit forever.
The
first aspect of arriving at a judgment is to understand the subject
matter, in this case what paper money is. After that we can look at the
Qur’an and the fiqh.
Paper
money has evolved in nature through history. What we know today as
paper money is not what it used to be. This evolution has passed through
basically three stages:
1] A promissory note backed by gold or silver.
2] A process of unilateral devaluation leading to a complete revocation of the contractual agreement.
3] A piece of paper not backed by any specie, whose legal value is determined by the compulsion of the State Law.
Let us examine these three stages one by one.
1.
Firstly, paper money was issued by banks and it represented a certain
amount of gold or silver, known as the ‘specie’. Even though it never
was 100% backed by the specie, the issuing bank was obliged to pay the
amount on demand. In this sense it represented a kind of debt.
When paper money was a debt, was it acceptable? What issues concerning Islamic Law are relevant?
At
this stage a certain amount of gold was held by typically a banking
institution and it issued a paper certificate giving the owner the right
to withdraw the specie on demand. (We will ignore the fact that this
was a banking institution and it would have been dealing with Riba. We
will pretend that they did not deal with interest in order to
concentrate on the issue of paper money itself.)
A)
The first issue that arises is the one of amana (trust): Your gold is in
trust with a treasurer. What does Islamic Law have to say on this
issue? Allah ta’ala says in the Qur’an in Surat al ‘Imran (3, 74):
Among the People of the Book there are some who,
if you trust them with a pile of gold,
will return it to you.
But there are others among them who,
if you trust them with a single dinar,
will not return it to you,
unless you stay standing over them.
That is because they say,
“We are under no obligation
where the gentiles are concerned.”
They tell a lie against Allah and they know it.
The
hukum (legal judgment or command) of this ayat, according to Qadi Abu
Bakr ibn al-Arabi in his ‘Ahkamul Qur’an’, is as follows:
“It is forbidden for Muslims to have amana with the kuffar outside Dar al-Islam,”
that
is, “without standing over them” under the power of a Muslim authority.
And the explanation for this is found in the ayat itself: “That is
because they say ‘we are under no obligation,’ that is to say, because
they can/will repudiate the agreement. Since this has been proven to be
historically the case, we may conclude that this is of vital importance.
What
this means is that it is not acceptable for Muslims to have money
deposited with kuffar anywhere since we do not have a Dar al-Islam in
which to exercise ‘standing over them’. A lighter interpretation would
suggest that it would be acceptable to have amana with a kafir if the
deposits are under the power of a Muslim authority. We accept the latter
version. But what it categorically denies is the possibility of having
amana with the kuffar when the wealth is stored under kafir authority.
We
can conclude that when paper currencies—dollars, pounds, francs,
etc.—were a debt, because the specie they represented was stored in
trust away from our control, they could not be accepted by us, since we
would fear that they would repudiate the agreement—as in fact later
happened.
B)
Now, assuming that the amana is under a Muslim authority, the second
issue that arises is whether the promissory note can in itself be
treated as money. In other words, whether the note can be used as a
medium of exchange according to Islamic Law.
In
this case the law of ‘transfer of debts’ becomes relevant. According to
the School of the Amal of Madinah we find the following judgment and
explanation in the Muwatta of Imam Malik:
Malik
said, “One should not buy a debt owned by a man whether present or
absent, without the confirmation of the one who owes the debt, nor
should one buy a debt owed by a dead person even if one knows what the
deceased man has left. That is because to buy it is an uncertain
transaction and one does not know whether the transaction will be
completed or not.”
He
also said, “The explanation of what is disapproved of in buying a debt
owed by someone absent or dead is that it is not known which unknown
debtors may have claims on the dead person. If the dead person is liable
for another debt, the price which the buyer gives on strength of the
debt may become worthless.”
Malik
said, “There is another fault in that as well. He is buying something
which is not guaranteed for him, and so if the deal is not completed,
what he has paid becomes worthless. This is an uncertain transaction and
it is not good.”
The
general idea is that in order to transfer a debt the original issuer of
the debt (the person who has the obligation) must guarantee the value of
the debt to the transferee (the person receiving the note). Thus, the
first contract is liquidated and a new private contract is created. Debt
is always kept as a private contract between the parties. It does not
circulate without the creation of a new private guarantee (a new
contract). The reason is that the person who has issued the debt may
have more obligations than he can fulfil.
How
would this injunction have applied when paper money was issued by the
banks as a debt? Since every bank—and this is the whole idea of credit
money—issued more obligations than the amount that they held in specie,
it would not be acceptable to use any of its notes for trading. The
reason is, that the person would be accepting a debt that is not
guaranteed for him, especially when it is known that it cannot be
guaranteed for him since the issuer (the bank) has more obligations than
what it can fulfil. If every depositor in the bank were to demand the
value of their notes, as is the case in a ‘run on the bank’, the bank
would be unable to fulfill its obligations.
Conclusion.
When
money was a debt, in Islamic Law you would not have been allowed to use
it. You would not be allowed to use a dollar, or a pound, or any note,
whether it came from a kafir bank or a Muslim-owned bank, whether the
specie was stored in a kafir country or in a Muslim country. Banking
notes are not permitted to circulate.
But
if the note is issued not by a bank, but instead by a person, and that
person is present and can privately guarantee the physical possession of
the goods, can in this case the note be transferred, sold or circulate
in general? What aspects of the Law are relevant to the analysis of this
case?
Again
we have to go to the transfer of debts. What is relevant here is: what
is the specie that is held as guarantee for the obligation? In other
words, what is the specie of the note? If the obligation is in gold
(money) then another set of restrictions come into place. If it is food
then, again, another set of restrictions come into place. This is
because gold, silver and food have a particular significance to
trading—they are commonly used as a medium of exchange. The case is the
following:
In the chapter called Money-Changing of the Muwatta of Imam Malik we read:
“Yahya
related to me from Malik from Ibn Shihab from Malik ibn Aws ibn
al‑Hadathan an-Nasri that he once asked to exchange 100 dinars. He said,
‘Talha ibn ‘Ubaydullah called me over and we made a mutual agreement
that he would make the exchange with me. He took the gold and turned it
about in his hand and then said, “I cannot do it until my treasurer
brings the money to me from al-Ghaba.” ‘Umar ibn al-Khattab was
listening and ‘Umar said, “By Allah! Do not leave him until you have
taken it from him!” Then he said, “The Messenger of Allah, may Allah
bless him and grant him peace, said, ‘Gold for silver is usury except
hand to hand. Wheat for wheat is usury except hand to hand. Dates for
dates is usury except hand to hand. Barley for barley is usury except
hand to hand.’””
The
first restriction is that you cannot use the gold or food in an exchange
(sarf) unless the specie is physically present there. You cannot use
the claim of gold or food stored with a treasurer. The items exchanged
have to be present.
This
matter rules out any possibility of using paper notes representing gold
or silver to buy physical gold or silver. In addition, the exchange of
paper notes with other paper notes is prohibited because it is
Debt-for-Debt.
This prohibition of using promissory notes in an exchange is further reinforced by the following words:
Yahya
related to me from Malik that he had heard that al-Qasim ibn Muhammad
said, “‘Umar ibn al-Khattab said, ‘A dinar for a dinar, and a dirham for
a dirham, and a sa’ for a sa’. Something to be collected later is not
to be sold for something at hand.’”
Yahya
related to me from Malik that Abu’z-Zinad heard Sa’id al Musayyab say,
“There is usury only in gold or silver or what is weighed and measured
of what is eaten and drunk.”
All
this clearly indicates that not only gold and silver but also any food
that could be used as payment is included in the prohibition, that is to
say, the prohibition extends to any form of ‘common money’. Any note
that represents any form of ‘common money’ cannot be used in an
exchange. With that restriction in mind, it means that a banking note
cannot really be used as money, but only as a private contract—which is
the basis of our argument.
But
what about a note held by a Muslim treasurer and guaranteed: can it be
used in a transaction other than an exchange? Can it be used, for
example, to buy other goods in the market?
“Yahya
related to me from Malik that he had heard that receipts (sukukun) were
given to people in the time of Marwan ibn al-Hakam for the produce of
the market of al-Jar. People bought and sold the receipts among
themselves before they took delivery of the goods. Zayd ibn Thabit and
one of the Companions of the Messenger of Allah, may Allah bless him and
grant him peace, went to Marwan ibn Hakam and said, “Marwan! Do you
make usury halal?” He said, “I seek refuge with Allah! What is that?” He
said, “These receipts which people buy and sell before they take
delivery of the goods.” Marwan therefore sent guards to follow them and
take them from people’s hands and return them to their owners.”
This
means that you cannot use a promissory note and use it for trading as if
it were money. The purpose of the promissory note is not to be money,
but to be a private contract that must remain private and not public.
So,
what is the use of the promissory note? What is the halal usage of it?
It is halal to have a contract or a debt, and it is also halal to
transfer that debt, provided that the person who issued it is accessible
and can guarantee the payment of the debt by signing a new contract
(promissory note) with the new recipient. If the guarantor is not a
Muslim, then in addition to what we have said, he also has to have his
amana within Muslim territory and under the overall supervision of an
enforcing Muslim authority.
2.
The second stage refers to the process of those years in which paper
money was constantly devalued from its initial obligation (they paid
less than they had promised), up until the debt was finally completely
revoked (they withdrew their obligation). This final elimination of the
obligation took place with the dollar in 1973, when Nixon unilaterally
revoked the obligation of paying one ounce of gold for every 35 dollars.
What
is the Islamic position regarding a promissory note when one of the
parties unilaterally revokes its obligation, whether it is complete or
partial? That is to say, what is the Islamic ruling when a debt is
unilaterally revoked or devalued?
It is
not acceptable. It is a violation of the contract. If this is done with
premeditation and no responsibility is accepted, it amounts to pure
theft. Theft is punishable in Islam.
To
use the note to transfer it to other people, falls under all the
restrictions that we have expressed before, with an added element. You
are dealing with the promissory note of a known thief who does not admit
his guilt or past obligations.
3.
Finally we arrive at the money which we have today. There is no promise
of payment in specie of any kind. It only has a legal value based on the
obligation of the citizens of the country to accept the national
currency as a means to redeem debts. This is the ‘Law of Legal Tender’.
It gives the State the unique ability to confiscate anyone’s wealth
within the nation and to pay for it in compensation with its own legal
note.
Is this an acceptable means of payment in Islam?
Imam Malik said money is “any merchandise commonly accepted as a medium of exchange.” This implies two things:
A)
Money has to be a merchandise. Therefore it could be paper. But paper
only for the value of the paper itself, not for what is written on it.
Money must be something tangible (‘ayn). Money cannot be a liability of
any kind.
B)
Money must be commonly accepted. Therefore it cannot be imposed. No-one
can say it is obligatory on you. No-one can even make the Gold Dinar
obligatory on the people. The Gold Dinar and the Silver Dirham become a
currency out of free choice, not as the result of decree. Paper money is
imposed on people. This obligation is not accepted in Islam for two
further reasons:
—The fraudulent nature of the offer: they oblige you to accept something above its value (its real value is zero).
—The obligation of the offer: you are obliged to accept it whether you like it or not.
This
unlawful behaviour is further reinforced by the application of State
laws that restrict the use of any other merchandise as a means of
payment, thus enforcing the State monopoly on the currency, particularly
in regard to gold and silver. Gold and silver are either taxed, or
their use is regulated and sometimes disallowed. In some extreme cases
we have seen gold confiscated by law from the private citizens, as has
been the case in the USA.
Final conclusion
Paper
money is not valid money in Islamic Law, whether in its present form or
in any of the forms in which it has existed in the past. The Shari‘ah
money is the Gold Dinar and the Silver Dirham. Any merchandise commonly
accepted as a medium of exchange is also accepted as a valid money in
Islam.
With Syria
and its descent into barbarism we come to the final integer in the great
sum of reckoning that announces itself as the end of an age.
The great humanist society that not only defined
itself as a world destiny but insisted it had finished with all previous
social models, as a result of two skyscrapers being destroyed by two
planes used as weapons, completely imploded. It imploded morally and
financially. As it spiralled into unpayable interest on its trillions of
numerical debt it, in its terror, rescinded its two hundred years of
hard won freedoms. With the markets dominated by a roulette of numbers
so too governance was controlled by the numbers game of demographics.
Bernard Shaw defined it as ‘anybody chosen by everybody.’ In the end it
was rule from below, Darwin was denied in the face of the evolutionary
evidence. Breeding was for horses and dogs, humans had settled for the
lottery of the mongrels.
The great humanist society that had dismissed all
societies and their social modes as primitive or irrational now
floundered, victim of an oligarchic class that had captured the world
market system with a numbers currency heading for infinity with compound
interest, the clean ‘scientific’ word for the usury condemned by the
three great monotheistic religions, themselves now anaesthetised with
‘tolerance’.
Social energy and the intellectual dynamic had moved
from West to East. The American continent was already half conquered by
its ancient people as they swept unstoppably northwards. The future of
the planet was now located, if there was to be a survival of the
species, in anywhere east of Istanbul.
The old society – Washington, London, Frankfurt,
Paris – lay exhausted, morally bankrupt, trapped in the psychosis of
insisting money was numbers on scraps of paper, and in the final mental
breakdown, numbers flashing between computer terminals.
Mired in the swamps of finance the institutions and
the leadership of the ‘world community’ proved utterly helpless to come
to the aid of a whole nation as its tiny minority community ruthlessly
shot, killed, tortured and burned the passive helpless and unarmed
majority.
Verbal protests, every day more empty, echoed over
the daily iPhone and internet footage of the seemingly endless
slaughter. In Syria the whole ‘world‐system’ as market, as society, as
culture, came to an end.
Silent Israel, yes, but also silent Turkey. Silent
Europe and silent ‘democracy’. Most terrible of all, however, was not
the expected impotence of the ‘world’ – no, the worst thing of all was
the behaviour of the victims. Unarmed, waving banners begging for help,
they marched to their doom, machine‐gunned in their hundreds. Human
lemmings, over the cliff.
Machiavelli had warned: “I say again to you that without force cities do not save themselves.”
Numbed into silence about their own situation,
paralysed by the forceful media screaming warnings that it must not
degenerate into ‘sectarian’ violence – the Syrians did not even grasp
their own geopolitical position between Lebanon and Iran.
Of course there is no sectarian issue. Shi‘ism is not
a sect of Islam, even if at first it appeared to be. It in turn had
evolved through being designed as a separate religion, dependent on
cursing the first Muslim community, on the practice of open lying and
pretence of their true position (taqi’a), and bizarrely on mass
self‐flagellation. After the Iranian Shi‘a state was founded the small
sect of so‐called Alawites in Syria were declared by fatwa from Teheran
to be full Shi‘a.
The Ikhwan al‐Muslimeen are caught in a double bind.
Through one of their founding fathers, Jamalad‐din al‐Afghani, who was
in fact al‐ Irani, they have long bought into the legend of Shi‘ism as a
‘sect’, yet when they confided in London to the Iranians their
intention to rise against Assad in Homs, they sealed the fate of over
20,000 Muslim men, women and children, who were promptly massacred by
Assad’s Shi‘a police and army. Hence the problem facing the Arab League
and an Ankara regime seriously infiltrated by old Ikhwanis.
The Ikhwanis, the ‘Islamism’ so loved of the European
media, seek to regain all their lost ground in Egypt, where they
slavishly stand behind the military, and in Tunisia where dinosauric
political ‘Islamic’ figures now posture. Libya is a land of grimly
silent – for forty years – Ikhwanis. Thus Syria stands not at the
threshold of freedom but at a move from a secular dictatorship, in fact
Shi‘a, to a political version that in itself is a by‐product of that
same Shi‘ism (Afghani, Rashid Reda, Abdu).
We insist – Islam is not a political movement, but it IS a market movement.
To move from politics to markets under Islamic
rulings, that means to move NOT out of dictatorship into a capitalist
enslavement like that of Europe and its eurozone politics, but rather to
face a post‐political future free of Assad/Ikhwan dualism.
In that sense a genuine war of liberation must break
free of all ideologies, Shi‘a and pseudo‐Muslim Ikhwanism. The young
Syrians have to wage an unstructured, ruthless, painful struggle, just
to break free.
The Syrians must rely on the fitra of a new
generation. They will find Islam – it has been abolished since the
financial transaction of usuryfinance led it into this historical trap.
Start again. Make it new.
Do not get killed in the Ghandiesque folly of the streets.
Withdraw.
Plot. Plan. Act. Take Bay’at among yourselves.
(diceduk dari Musings of A Mualaf)
(foto loh makai masakan isteri setia)
As a Chinese Muslim in Malaysia, it's not easy to get halal and
authentic Chinese food where I live. Oh sure, there's the Hokkien mi
stall near my house but the noodles don't taste the same like the ones I
had eaten for the first 35 years of my life. The wan tan mi at another
stall is also not authentic enough to satisfy me. Don't even mention
char koay teow. The ones preferred by the Malays are not to my liking; I
prefer the drier version they call koay teow kerang. Still it doesn't
taste the same.
So what is there to do?
It's either to do without them, to eat what's offered or to cook myself.
Being a busy woman, I opt for the second choice. But finding stalls that
sell authentic chinese food is so difficult in Penang. Sure there's
halal Chinese cuisine in restaurants but the price is too steep for
everyday, even weekly visits. Anyway I don't fancy having too much
ajimoto in my food.
Therefore I try to cook whenever I have the energy and time. Finding the
right ingredients for the food is also a great challenge. I mean, even
using another brand of soy sauce compared to the one used by my mom may
cause the stew to taste different.
Since becoming a muslimah and a mom, I find myself entering the kitchen
more often. The children need real food ( or rather, this ummi think
they do; they're just happy to munch biscuits) and I'm not a fan of
instant noodles.
I've cooked char koay teow, hainan chicken rice, bak kut teh ( told
hubby that it's chicken herbal soup when he asked, haha), chaiboay as
well as simpler dishes. Alhamdulillah I managed with whatever I could
find in the grocery store and wet market.
Last week, I decided to be more adventurous. I hadn't had dim sum for a
long time. Not since I reverted to Islam. My favourite is loh mai kai,
which is basically glutinous rice steamed with chicken and shitake
mushrooms.
Busy Me was too busy to dig into my dozens of recipe books for the
recipe, so I did the most common thing most people do nowadays - google.
Yup, I googled for the recipe, found the one that seems easy but looks
delicious, and started preparing the ingredients. Taking advantage of
the current school holidays, I sent the children to the kindergarten
before soaking the rice. I did the traditional way, adding in the
ingredients without taking proper measurements. Then pray for the best.
And this is the result.
Yes, it doesn't look tempting but as I said I made do with whatever I
had. The taste? Yummy. I believe I had the taste right. To me it tasted
great as I hadn't eaten it for about 9 years. It was a big bowl of loh
mai kai that I ate that day and boy, was I full! Hehe.. then Mr. Husband
came home.
"What's this?" He asked as I put a plate of loh mai kai for him on the table.
"Loh mai kai."
"Loh what?"
"Just eat it," I waited for his reaction.
It's always fun watching a non-chinese eating a chinese dish for the first time.
He took a small bite.
"Pulut?" (Glutinous rice)
"Yes.."
"Haven't eaten this before. What'd you call this again?"
And I repeated, explaining how I cooked it.
He didn't finish the plate, citing that it's too much.
No need to guess where the rest ended up.
The boys had mixed reaction; Ikram took a look and simply refused to eat, Ihsan had two spoonful before shaking his head.
Now I've another 500g of glutinous rice left. If I could find some bamboo leaves, perhaps I'd cook some bak chang next week.
That would be a great ending for the school holidays, wouldn't it?
