UJANA RINDU

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/.
18
KAMARIAH KAMARUDIN
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
19
MALAY LITERATURE
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 256 2 , surah al-Nisa verse
1053 , surah al-Maidah, verse 48 - 504 , surah al- An'am, verse 57 5 and
2
3
4
5
20
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.
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.
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.
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.
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.
KAMARIAH KAMARUDIN
62 6 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 Sunnah 8 .
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 vis Islamic Law.
a
6
7
8
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.
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.
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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MALAY LITERATURE
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
22
KAMARIAH KAMARUDIN
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.
23
MALAY LITERATURE
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
24
Ibid, pg. 15 - 19.
KAMARIAH KAMARUDIN
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
25
MALAY LITERATURE
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.
26
KAMARIAH KAMARUDIN
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.
27
MALAY LITERATURE
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.
28
KAMARIAH KAMARUDIN
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
29
MALAY LITERATURE
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
30
KAMARIAH KAMARUDIN
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
31
MALAY LITERATURE
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.
32
KAMARIAH KAMARUDIN
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.
33
MALAY LITERATURE
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
34
KAMARIAH KAMARUDIN
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
35
MALAY LITERATURE
"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.
36
KAMARIAH KAMARUDIN
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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MALAY LITERATURE
Yusuf al-Qardhawi, 1996. Wawasan Islam antara Keaslian dan Kemodenan
(translation). Batu Caves: Thinkers' Library Sdn. Bhd.
(Translated by: Mallim Ghozali PK)
38