discourse of converts: definitions and some ...

Vol. 72 | No. 9 | Sep 2016

International Scientific Researches Journal

DISCOURSE OF CONVERTS: DEFINITIONS AND SOME IMPLICATIONS IN THE CONTEMPORARY MUSLIM SOCIETY Fakhri Sungit (Faculty of Islamic Civilization Studies/Kolej Universiti Islam Antarabangsa Selangor/Malaysia/[email protected]) Syarul Azman Shaharuddin (Faculty of Islamic Civilization Studies/Kolej Universiti Islam Antarabangsa Selangor/Malaysia/[email protected]) Abur Hamdi Usman (Corresponding Author) (Faculty of Islamic Civilization Studies/Kolej Universiti Islam Antarabangsa Selangor/Malaysia/[email protected]) Mariam Abd Majid (Faculty of Islamic Civilization Studies/Kolej Universiti Islam Antarabangsa Selangor/Malaysia/[email protected]) Muhammad Yusuf Marlon Abdullah (Faculty of Islamic Civilization Studies/Kolej Universiti Islam Antarabangsa Selangor/Malaysia/[email protected])

Abstract This article seeks to delve into the dimension of converts through a debate of the definition and implications towards the contemprary Muslim society especially in Malaysia. There are several terms that have been used by our Muslim communities in Malaysia as substitute to the meaning ‘converts’ itself such as ‘New members’, ‘Muslim brothers/sisters’ and ‘Our members’. These terms are seen to be closer to the Muslim community as the meanings are more inclusive like togetherness, amicability, brotherhood, solidarity as compared to the word ‘mualaf’ (converts) itself. Multi-racial and cross-cultural factors in Malaysia also give an impact to the definition of converts so much so that the impact is overwhelming to the Muslim institutions in charge of the welfare of converts, especially in terms of the zakat as aid distributed to this group. In this article, the definition of converts will be debated in detail and comprehensively according to the views raised by ulama’ and interpretations from the traditional and contemporary Islamic perspectives. With this in mind, several great implications from the branding of converts will be analysed through the practice of converts management by authorities such as State Islamic Council and State Zakat Institution in developing and empowering converts. Keywords: Converts, Zakat, Selangor, Council, Islam and Asnaf. Muallaf (Converts): Etymology And Terminology Considerations From the linguistic stance, the word ‘converts’ refers to people who only recently embrace Islam or become New Members of Islam (Kamus Dewan 2002: 900). Meanwhile, in Lisan alc Arab the word converts is derived from allafa meaning combining something with something 423

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uniting two things (Ibn Manzur t.th: 180). Then, in Webster’s Encyclopedic Unabridged Dictionary of the English (1989: 320) the meaning of converts is as follows: Conversion as (1) act or state of converting; a state of being converted (2) change in character, form of function (3) spiritual change from sinfulness to righteousness (4) change from one religion, political party, viewpoint, ect to another (5) change of attitude, emotion, or viewpoint from one of indifference, disbelief, or antagonism to one of acceptance, faith or enthusiastic support, esp. such a change in person’s religion. A convert denudes one who has been converted, as to a religion or an opinion In Oxford English Dictionary (1989: 870-873), the word is defined as follows: Conversion defines as ‘turning around’ which has the meanings of (1) turning in position, direction, destination, and (2) change in character, nature, form, or function, besides other meaning. The second meaning includes (a) the bringing of any one over to a specified religious faith, profession, or party, especially to one regarded as true, from what is regarded as falsehood or error, and (b) the action of converting or fact of being converted, to some opinion, belief, party, etc. A convert is defined a person converted to, or brought to embrace and profess any religious faith or doctrine. According to Mircea Eliade (1907-1986) a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago, in The Encyclopedia of Religions, the meaning of converts is given below: Transcendence refers to the domain of the sacred the encounter with the holy that, according to many religions, constitutes the source and goal of conversion. Religious people affirm that the divine works within the human situations in order to bring people into relationship with the divine and provide a new sense of meaning and purposes. Theologians consider this dimension absolutely essential to the whole process of human transformation. Its discipline of religious studies concentrates on transcendence by inquiring into the religious expectations, experiences, and worldviews of converts. Convertion is thus not a single event, but an evolving process in which the totality of life is transformed. There are several terms used to describe the changes of converts namely tradition, transformation and transcendence. Traditional transition refers to the movement of an individual or group from one major religion to another. Moving from one worldview to another ritual system, symbolic universe, and lifestyle is a complex process. It also takes places in the context of cross-cultural contact and conflict. Such movement has taken place throughout history, especially in the eighteen and nineteen century, when many people have embraced Christianity because of European colonial expansion (Mircea 1995: 73-74). Meanwhile, the term-based definition is elaborated further in the Quran through the decree of Allah as in the following: Indeed, the money you give (zakat) is only for the poor, and for the needy, and for the amil who will handle it, and converts whose hearts are tamed, and for slaves who wish to be free, and people in debt and (to be spent on) the path of Allah, and travellers (whose decision) lies in their journey. (Such a determination of law) comes from Allah. and (do remember) Allah is the Most Knowing, and the Most Wise. 424

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According to cAbdullah Yusuf cAli (1872-1953), a British-Indian Islamic scholar who translated the Quran into English, the word converts refers to people who only recently embrace Islam. He further added that (hearts are tamed) means to train their hearts to accept and find, the truths (cAbdullah 1973: 456). In the Book of al-Mawrid, the word converts indicates those people whose hearts are already softened (Kamus al-Mawrid 1988: 940). Muhammad Fuad al-Baqi (1882-1968) in his Mucjam al-Faz al-Quran al-Karim explains further that converts whose hearts are tamed as people who are prone to Islam when kindess is spread to them (Mucjam al-Faz al-Quran al-Karim 1970: 45). This is different from the view raised by Shaikh al-Islam Muhammad Bin Umar Bin al-Hasan al-Tamimi or formerly known as Imam Fakhruddin al-Razi (1149-1209) in his scripture al-Tafsir al-Kabir, which is implied by the term wa al-muallafatu qulubuhum in the above verse berbased on the narration of Ibn cAbbas who stated that the group implied was the Quraysh elite comprising of fifteen men to whom Prophet Muhammad (pbuh) had granted female camels during the Hunayn war. They were Abu Sufian, al-Aqra’ Ibn Habis, cAinan Ibn Hasn, Hawatib Ibn cAbd al-cUzza, Sahl Ibn cAmr dari Bani Amir, al-Harth Ibn Hisham, Suhayl Ibn cAmr al-Juhni, Abu al-Sanabil, Hakim Ibn Hazm, Malik Ibn cAuf, Safwan Ibn c Umaiyah, cAbd al-Rahman Ibn Yarb, al-Jad Ibn Qis, cAmru Ibn Mirdas and al-cAla Ibn alHarth. Prophet Muhammad (pbuh) had given them all one hundred camels each, except for c Abd al-Rahman Ibn Yarb who only received fifty camels. The same goes with Hakim Ibn Hazm with only 70 camels. Hakim Ibn Hazm questioned the number of camels he received. When he asked this to Rasulullah (pbuh), The Prophet (pbuh) had given him 10 more for each question he asked until he got 100 camels. However, Hakim was finally thankful with the initial granting by Prophet Muhammad (pbuh). He returned the rest of the camel and accepted his 70 camels. Blessing Hakim with his gratefulness, at the end of his life he became the richest elite with more assets and properties. Imam al-Razi opined that the point why Ibn c Abbas narrated this incident was to make an assertion that the converts had the right to receive zakat from Rasulullah (pbuh) and the Prophet himself had practised it (Imam al-Razi 1997, vol. 6: 85-86). Meanwhile, according to the view raised by Muhammad Ibn Ahmad al-Ansari alQurtubi (d. 1273), al-muallafatu qulubuhum refers to those who embraced Islam during the inception of Islam. They have the rights to receive donation because of their frail confidence towards Islam. In this matter, there are three opinions held by the ulama on this issue. The first is that, converts comprise of non-Muslims who have the potential to embrace Islam. Donations would hopefully draw them closer to Islam. This group does not accept Islam by sheer force or even sword, but through donations and courtesy. Second of all, those who embraced Islam only at the surface and whose confidence is still weak about Islam. Such granting would sttrengthen their confidence in Islam. Thirdly, those musyrikin elite who are influential and rich. Donations would draw them closer to Islam and automatically, draw their followers to embrace Islam (al-Qurtubi 1965, vol. 8: 178-181). Ahmad Mustafa ibn Muhammad ibn Abdul Mun’im al-Maraghi (1881-1945) defined the meaning al-muallafatu qulubuhum as a group of people with hearts inclined to stay true to Islam, stop their evil towards the Muslimin or help them fight against enemies. This group is divided into three groups. Firstly, non-Muslims who are anticipated to have faith by softening their hearts. Secondly, people whose faith is still weak. It is hoped that through this granting, their Islamic belief will be stronger and they can be advised to fight for the cause of Islam and Allah like the people under the Prophet Muhammad (pbuh) who, post- Hawarin war, were given a wealth of assets. They were war hostages who were released from Mecca, who had 425

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embraced Islam. There are those who are munafiq and those whose belief is shaken. Having given the zakat, their Islamic belief and faith have become stronger than ever. The third is non-Muslims who protect the Muslimin who kept watch at the fort and on their state borders. Theye were given some money with the hope that they could protect the Muslimin behind them when enemies attacked (al-Maraghi 1974: 144). Following Sheikh Wahbah Mustafa al-Zuhayli (1932-2015) in the scripture of Tafsir al-Munir, al-muallafatu qulubuhum are individuals who demonstrated their sense of Islamism in the Islamic era. The hearts of these people are softened with the donations of money so they can renew their faith in Islam (al-Zuhayli 1991: 269). Meanwhile, Muhammad Rashid Reda (1865-1935) explained the meaning of the phrase ‘converts whose hearts are tamed’ as a group of people whose hearts are hoped to incline more towards Islam or whose hearts are undivided about Islam (Rashid 1993: 494). Conclusively, clearly in sura al-Taubah verse 60, there is an assurance that there are eight asnafs who are qualified to receive zakat. Other thanthe very poor, the poor, amils, owners of slaves, people in debt, the fi sabilillah, travellers who had no more supplies, also converts have their own fair share in receiving zakat. Despite the different views among ulama, on the definitions of the above verse and the position of converts, what is certain is that the ulama is unanimous about the granting of zakat to this particular group. Definition According To Contemporary Ulama According to Sheikh Yusuf al-Qaradawi (b. 1926) a chairman of the International Union of Muslim Scholar in his book Fiqh al-Zakah, he divided the groups of converts into several groups, Muslims and non-Muslims. They are: 1) It is a group with a strong sense of Islam and their families, as it was with Safwan bin c Umayyah during the opening of Mecca, who was freed by Prophet Muhammad (pbuh) and given the chance to reflect on himself for four months under the order of Prophet Muhammad (pbuh) He then disappeared, and reappeared and joined the war with other Muslimin in the Hunayn war; back then was not yet a Muslim. In the war, Prophet Muhammad (pbuh) had lent him his weapons. 2) The people with bad intention and behaviour. They are included in the group where zakat is made compulsory for them, in the hope that it would terminate their evil deeds. In the narration of Ibn cAbbas, it was said that there was a group who went to see Prophet Muhammad (pbuh) where, when they were given zakat, they had applauded Islam by saying: “This is a good religion!” and when they were not given anything, they would talk badly about Islam. 3) New members of Islam. They need to be given zakat so they become more confident towards Islam. Al-Zuhri used to be asked about the people qualified to be in this group, and he answered: “Christians or Jews who embrace Islam”. There was another question posed to him: “although they are rich?” he answered: “Yes, although they are rich”. Al-Qaradawi reminded us that this is done to new members of Islam, because they do leave their old religions, sacrifice what was once his, or his belongings from his parents and families. They were sometimes loathed by their own flesh and blood and his sustenance cut off. It is undeniable that people who voluntarily leave their own world to be with Allah, really need some moral support, confidence-building and assistance.

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4) Leaders and prominent figures of the society who have embraced Islam and have nonMuslim friends. By giving them their share of zakat, it is hoped that they can be drawn into getting them to embrace Islam. 5) Leaders and prominent figures of the Muslimin who are influential, but their faiths are weak. They are given a portion of zakat to ensure that their faith is strong, then they are motivated to fight in the path of Allah, for Allah as how it was in the era of Prophet Muhammad (pbuh) with a perfect gift from ghanimah Hawazin. They are some of the residents of Mecca who were released and who had embraced Islam. Some of them were munafik, some with faith shaken and following the gift of zakat, they felt supported and became stronger and subsequently their belief in Islam was renewed. 6) Muslimin who live in borders and areas close to the enemies. They are granted with zakat so they could defend themselves and defend other Muslimin who reside far from the borders, from enemy attacks. 7) Muslimin who require zakat to manage zakat to the deserving recipients except for by force. In this issue, they are given zakat to soften their hearts. For the authority, it is about choosing between two things that have the mildest ill-effects and which is deemed proper (maslahat). This is included in the scope of the general wellbeing (alQaradawi 1973: 562-566). As a summary from the above elaboration, al-Qaradawi divided converts into two groups namely, Muslim and non-Muslim. Muslim converts are those who have embraced Islam and the intention is still weak, and so the granting of zakat is to strengthen their faith but if their faith is already strong thenthey do not have to be given zakat. Meanwhile, nonMuslim converts are those who help the Muslimin to stop all destruction for the non-Muslims and they are given the zakat. Converts is one of the eight asnafs who deserve to receive zakat. This statement is supported by Wahbah al-Zuhayli in his book ‘Tafsir al-Munir’ that the word ‘muallaf’ refers to the people who have embraced Islam but their intention is still shaky and their hearts need to be strengthened. This also refers to people who are of nobility following the granting of zakat causing them to protect and defend Islam (Wahbah al-Zuhayli 1998: 259). Meanwhile, Imam Qurtubi in ‘al-Jamic li Ahkam al-Quran’ explained that the term converts refers to those who have embraced Islam and through zakat, their hearts can be softened and they can become more confident in Islam. They are also rich but have just embraced Islam (al-Qurtubi 1996: 166). Imam al-Razi explained that converts is the fourth asnaf among the people most deserving of zakat or donation. Donation or zakat seeks to soften, bond and bring their hearts to Islam especially at the initials tage of embracing Islam (al-Razi 1997, vol. 6: 85). Meanwhile, Imam Muhammad Ibn Ali Ibn Abdullah al-Shawkani (1759-1839) added that converts refers to people who just converted to Islam. They are from the non-Muslim groups urged by Rasulullah SAW so they embraced Islam. They embraced Islam not through the sword or force. There are ulama who embrace Islam only at the surface. Thus, Rasulullah SAW had donated them money or zakat to soften their hearts towards Islam (al-Shawkani 1973, jil. 2: 372-373). Imam Abi Bakar al-Jazayri (b. 1921) a prominent Muslim scholar who teachs at the Medina Islamic University, and Sayyid Qutb (1906-1966) the leading member of the Egyptian Muslim Brotherhood in the 1950s and 1960s explained that converts is a group of people who return to Islam and stay on, even improve on their religious knowledge. The granting of zakat is hoped to unite their hearts, strengthen and increase their love and

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closeness towards Islam (Imam Abi Bakar al-Jazayri 1995, vol. 2: 384 & Sayyid Qutb 1985, vol. 10: 1669). Wahbah al-Zuhayli was also of the opinion that converts or new members are those whose faith is still weak so zakat is given to them to strengthen their faith (Wahbah alZuhayli 1997: 871). Next, the view of Sayyid Sabiq (1915-2000) stated that converts are individuals who need to be supported and guided to keep their faith intact and to avoid from any faith-related issues to arise and from being manipulated by the enemies (Sayyid Sabiq 1993: 338). Meanwhile, according to Hasbi al-Siddiqi (1904-1975) converts are people whose hearts need to be guided, sympathy on Islam drawn or whose hearts drawn towards Islam. It also includes people whose evil towards Muslims are rejected and those thought to be able to defend Muslims (Hasbi 1981: 126). Interpretation According To The Current Definition Following Ahmad ‘Abd al-‘Aziz al-Mazini, converts is defined as follows (al-Mazini 151152): a. Groups who receive Islamic guidance and fulfil two requirements. The first is that they have just embraced Islam and they have not completed the period, except for conditions considered by the authorities. The limit is as such, because normally, in that period, they are considered to still need assistance to function on their own after they embrace Islam. Secondly, they need help in facing up to the new situation. b. Those interested in Islam, or those anticipated to embrace Islam or influence others to embrace Islam. Then, Amran Kasimin gave the definition of converts as people persuaded and whose hearts are tamed with the hope that they can be drawn into accepting Islam (Amran Kasimin 1985: 1). As a comparison of definition stated by Amran Kasimin and Dusuki added that the term converts refers to people who have just embraced Islam. Their faith is frail and they deserve to accept some portions from the zakat property (Dusuki 1980: 219). In the meantime, Ahmad Redzuwan Mohd Yunus and Nur Kareelawati Abd Karim, defined the term converts as people who embrace Islam and have the right to get zakat and the grant seeks to soften their hearts and strengthen their faith (Ahmad Redzuwan & Nur Kareelawati 2005: 10). Converts is defined as a group of people who deviate and embrace Islam by reciting the shahadah verses. Zakat given to the converts is compulsory aiming to motivate and strengthen the newly-embraced principle of aqidah Islamiyah (Nur A’thiroh 2005: 78). In the 2002, Federal Law Research Office explains that the term converts refers to non-Muslim individuals who embrace Islam, considering that Malays have been interpreted by the Malaysian Federal Constitution 160 (2) as Muslims or people who embrace Islam. The Malays are regarded as Muslim by generation or by birth (born Muslim) (Rosmani 2004: 11). The Debate About Using The Term Muallaf, Converts, New Members, Muslim Brothers And Our Sisters / Brothers The debate about the term muallafs or converts, new members, Muslim brothers or sisters or our members is crucial and a clarification is needed to know and give self-satisfaction to the people who just turn to Islam or wish to convert to Islam.

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In the context of the community in Malaysia, the term ‘new members’ is more popular in use compared to the term converts or our members although all three are synonymous in terms of the language, which means people who only recently embrace Islam or at the early stage of its Islamism. However, the use of the term “new members” is seldom debated but even accepted by many so it becomes a term that celebrates new converts and welcomes them to the new world, or the Islamic world. (Abdul Ghafar, et al. n.d.: 23). Meanwhile, Anuar Puteh explained that the term “new members” is said to place the non-Muslims who embrace Islam on second class. In fact, a lot of new members are more skilled, and better at comprehending Islam compared to Muslims by generation. Therefore, we cannot argue on the terms, it is really up to the individuals to be called converts, muallaf, new members, or our sisters or brothers (Anuar Puteh 2005: 30). These names or titles make up for a long, or even seemingly endless, discussion. Of late, there appears to be the tendency to call these people our sisters or brothers and not new members. This term is used so that good relationships can be preserved and it will not offend the feelings of individuals who embrace Islam after having one initial faith or religion previously (Salasiah 2011: 70). Another thing is that, the use of the term ‘our members’ is regarded as a step towards being nice to the people who just embraced Islam so they will not feel ‘inferior’ with the new situation. The term converts as applied by some people or understood by the majority of the people is a term that is not really understood by those who embrace Islam (Abdul Ghafar, et al. 2009: 172). According to Rosmani Hussin, the conversion of term from ‘new members’ to ‘our members’ is to avoid the non-Malays from being alienated. Their conversion to Islam appears to be celebrated and accepted by the entire Muslim society and at the same time, they are entitled to get the same rights as other Muslims. This is because the term ‘converts’ carries a negative connotation as if they have just embraced Islam and cannot still know about religious aspects like fardu ain. In reality, they have embraced Islam for quite a while, and can even teach Islam to others. As for the term ‘new members’, this seems to place then in a secondary position, when in fact there are many people of this group who are very adept at learning about Islam, very skillful and have an excellent comprehension of Islam compared to those who are Muslims by generation. According to Mohd Taufik Tee Abdullah, he opines that it is better for us to use the term “Chinese Muslims” to Chinese who embrace Islam or ‘Indian Muslims’ to Indians who turn to Islam or Muslim brothers or sisters to people of other races who have embraced Islam (Rosmani 2004: 11-12). In Selangor, the use of the term converts who embraced Islam is used for five years beginning from the date and the year one registers at the Selangor Islamic Council (MAIS). Based on the Selangor fatwa dated 25 October 2007, the limit for the name converts is for 5 years based on the condition that one must follow religious classes acknowledged or organised by MAIS; secondly, MAIS is responsible in funding all learning costs for the converts (2007 Selangor Fatwa). It dictates that for the period of five years, a convert can manage himself if he or she is determined to follow every class organised in every district, attend courses in every district, and development programs organised by MAIS (Mariam Binti Abdul Majid 2011: 122). As for Shakirah Mohd Annuar (2002), she explained that the term converts refers to the non-Muslims whose religious belief deviates and their trust on their previous religion shifts to the new religion, which is Islam. The term ‘our members’ is a term illustrating language, whereby there is no gap between converts who have long embraced Islam and those who only recently do so. Apart from that, this term is used as a term that shows a form of ukhuwah between the Islamic society and the converts who changed from old to new religion. 429

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Thus, the term muallaf or converts is more accurate to be used in the context of people who just embrace Islam. This is based on several main reasons, among which, the first is, because the name muallaf is stated in the Quran in the chapter of al-Taubah verse 60. Secondly, this name is strengthened through the Islamic Law Administrative Act (Federal Territories 1993) and the same with 2007 Selangor Govrenment Gazzette. Thus, the use of the term muallaf or converts must be restricted to a certain period of time as gazetted by the Selangor Fatwa Council so they become aware of their position, that they cannot be called muallaf forever, or they cannot be forever entitled to get the asnaf rights in zakat distribution. The Categories Of Converts The terminology of converts in this study is based on the Quran through Sura al-Taubahverse 60; Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. This verse explained that the converts is one of the eight groups deserving of zakat. For this purpose, a lot of interpretations which talk about the definition of muallaf or converts have been found as implied in the verse. Mu`jam al-Fāz al-Qur’an al-Karim defined al-muallafatu qulubuhum as the people who are prone to embrace Islam through good deeds (Mu’jam al-Faz al-Qur’an al-Karim 1970:45). This group is divided into two; those who just embraced Islam and secondly, those who have yet to embrace Islam. Sayyid Qutb in the Scripture Fi Zilal al-Quran categorises the group al-muallafatu qulubuhum into three groups, where the first is individuals who just embrace Islam and the granting of zakat, it is hoped that their principle of Islam can be solidified, the second category is individuals who have yet to convert to Islam and the zakat should be able to motivate them and boost their confidence, while the third group are those who embrace Islam and hold on to it closely and through zakat, it can hopefully draw more of their people to approach Islam as they may see Islam as a secure source of sustenance. The zakat granting depicts the perfect reality of the wisdom of Allah in arranging and deciding on the affairs of His followers in every situation and surrounding hamba (Sayyid Qutb 1998:1669). Wahbah al-Zuhayli in Tafsiral-Munir defined al-muallafatu qulubuhum as those who have embraced Islam but their intention towards Islam is weak and their hearts need to be softened. It also refers to the people who are noble, where they will preserve and defend Islam (Wahbah alZuhayli 1998:259). It also explains that the muaalaf or converts is divided into two groupsthose who have embraced Islam and those who have not yet turned to Islam. Al-Qurtubi in al-Jami` Li-Ahkam al-Quran defined the verse al-muallafatu qulubuhum as those who have embraced Islam and through the granting of zakat it is hoped that it can boost their confidence in Islam. They are also rich people who only recently embrace Islam (Muhammad Mutawalla (1991:5223). The granting of zakat is one of the manifestations of the concept of compassion towards the converts as a way to soften their hearts. Rasulullah s.a.w. had given zakat to several respectable Quraish to soften their hearts and their people, as contained in his hadith as follows:

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From Anas bin Malik: Indeed the Ansar stated that on the day of the war of Hunain Allah had given to the group asset of Hawazin. Thus, Rasulullah s.a.w. had given several Quraisy men 100 camels. Thus, they stated: “We hope that Allah SWT forgives Rasulullah, he only gave the camels to the Quraisy and neglected us, while we still have their blood on our swords”. Anas ibn Malik stated: Then, he told it to Rasulullah s.a.w. anything that they said. Then he sent a messenger tothe Ansar and gathered them in a dome made of skins. When they had gathered, Rasulullah s.a.w. came to them and asked: “what is the story that has come to me?” Then the Ansar responded: “There are people with position among us, ya Rasulullah, they do not say a word, there are young people who stated: May Allah SWT forgive Rasulullah, they only gave the Quraisy and left us like that, while their blood is still on our swords”. Thus, Rasulullah s.a.w said: “Indeed, I only gave the camels to some men who just cast aside their deviancy for me to tame their hearts, wouldn’t you feel blessed if others leave with material wealth, while you come home with the Prophet? Thus, for the sake of Allah, what do you return to him withis better than what they return with”. They responded: “ya Rasulullah, we accept it whatever it is”. Then the Prophet said: “Indeed, you will come across a very bad betrayal, be patient until all of you meet with Allah and the Prophet, I will wait for you at the hawd (the Prophet’s well at the hereafter)”. Then they finally responded: “We will be patient”. (Sahih Muslim, Kitab al-Zakat, Chapter `Ita’ al-Muallafah Qulubuhum `Ala al-Islam Wa Tasbir Man Quwa Imanih, no. 1059) Other than that, the zakat granting is hoped to create the implication of the Quraish being drawn to get closer to Islam because of the great status and position of this group in the society at the time. Imam Syafi’i explained that the mualaf are those people who just embrace Islam. Zakat distribution aims at strengthening their belief in Islam. Apart from that, zakat is also distributed to the Muslim community with high status and position and well-established to the people in their society. It is anticipated that the zakat will draw their attention to know more about Islam and convert to this religion. The third group is the community of Islam living in dangerous quarters and high-risk areas to protect others from the attacks of nonMuslims or extreme violence. Individuals tasked to collect zakat among their people at the locations deemed difficult to identify and traced by amil for the purpose of zakat distribution are included in this category (Mustafa 2005:105). Based on the statement above, it can be concluded that the interpretation of converts can be divided into two meaning Muslim converts and non-Muslim converts. The first category is divided into three namely those who just converted to Islam but still have no strong conviction in Islam and it is hoped that zakat can help solidify their faith. The second group is the group of people who just turn to Islam and have a strong faith and the zakat may be able to draw their members of the society closer to Islam and the third is the people who have embraced islam and zakat helps them to preserve Islam. The second category is converts who were not yet Muslims. It is divided into two, namely those given the zakat to tame their hearts towards Islam and those with respectful and higher position among their people and the granting of zakat may be able to make them protect and preserve Islam. Despite this, there is a very clear difference among some of the ulama in regard of the issue of zakat granting to converts who are yet to be Muslims. Following the views of al-Hanafiyah dan al-Syafi`iyyah, converts who have yet to be Muslims are not given zakat, either to soften their hearts to accept Islam or other purposes. Al-Hanbali and al-Malikiyyah have the opinion that they can be given the zakat so that they are more inclined towards Islam as how the Prophet (pbuh) did in his era. 431

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Based on the observation of all the evidence, Muslim converts deserve to receive zakat whereas converts not yet converting into Islam can be given zakat based on needs and maslahah. Other than granting zakat to converts, there are also issues regarding the name ‘converts’ towards those who only recently embrace Islam. This is due to several implications regarding the consistency of giving zakat to these people. Imam Hanafi and Malik shared an opinion that the zakat allocation for converts can be waived at par with the development of Islam and its victory or when Islam has stabilised its position. The whole point is for the people to be motivated and for them to feel more confident with Islam, at the same time, defending the entity of Islam and its people when they are still feeling vulnerable and indecisive in terms of their acceptance in the society. It will stop being implemented when Islam’s position in the community is strong. Saidina Umar r.a. had stopped giving zakat towards these converts. Saidina Umar r.a.’s action did not suggest that the right to receive zakat is abolished but it depends on the need and requirement of Islam at the time hak (Muhammad Mutawalla 1991:5223).Saidina Umar r.a. did not distribute the zakat among converts during his reign because there was simply no need to do it, not because he waived or dismissed part of the zakat to converts. This is consistent with the view of the jumhur ulama that the allocation shall remain and will only be carried out when needs arise. Factors For Converts’ Conversion To Islam In general, guided from past studies, the writer has analysed several factors that motivate the converts to embrace Islam. These factors include: i.

True Calling from Allah

The main factor that pushes the converts to choose Islam is due to the calling and guidance from Allah. Without this guidance from Allah, one will not be shown the light in receiving the Islamic religion and faith as their life principle. They will usually accept Islam full-heartedly without being influenced by various influences and pursuits. The calling of Allah often comes in various circumstances. There are some converts who receive their true calling from dreams, through their reading in Islamic media, through daily socialization with Muslim friends and they are drawn by the greatness of Islamic teaching. There are also converts who choose Islam after making comparison with their original religion and they find that Islam is the only practical religion (Abdul Ghafar, et al. n.d.: 34). The true calling of Allah is essential in forming one’s integrity when it comes to embracing Islam. Due to this calling, a convert is able to form himself into becoming a true Muslim and becoming better than during those in the jahiliyyah era. Normally, one’s faith and understanding after he or she receives the calling from Allah will be better that one who embraces Islam for certain purposes. ii.

Factor of Following Others

One of the factors why converts embrace Islam lies in his or her inclinaiton to follow others, like family, friends and so on. Some would have the same background (the same community) such as in terms of racial group, occupation, self status and others. If a respectable and an influential person in a particular community embraces Islam, this will surely be emulated by several members of the same community. This phenomenon can be proven by the fact that there are some converts who do not show any Islamic traits at all. They still practise in totality, original practices like worshipping figurines, or gods and souls and committing a lot 432

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of things that are gainst Islamic teachings like gambling, consuming alcohol and so on. Apart from that, they also do not show any interest to learn and understand Islam. This is a proof that they embrace Islam only to follow others and not guided by their own awareness (Abdul Ghafar, et al. n.d.: 35). iii.

Factor of Marriage

Marriage with Muslims especially the Malays is also another factor for one to convert to Islam. However, this factor is not the main factor for their conversion. As evidence, there are converts who get married to one another and those who have long been married before they convert to Islam or have long converted to Islam and find their soulmates who are already Muslim (Abdul Ghafar, et al. n.d.: 35). In such cases, the factor of marriage is not the main reason why converts convert to Islam, and at the same time, we cannot deny the fact that a lot of converts do embrace Islam because they want to get married to their partners who are already a Muslim. iv.

Certain Interests

There are also converts who embrace Islam for certain purposes and needs. However, this is inconclusive as it is something subjective and cannot be interpreted openly. Based on the study done, the purposes include the belief that embracing Islam means embracing Malay. On this assumption, when one has ‘become’ a Malay, every privilege that a Malay /Bumiputra is entitled to according to the constitution will be obtained. Secondly, to facilitate business and dealings with the Malays. Thirdly, the future of the grandchildren and the next generations will be more secure if they are Muslims. Fourth, some converts take advantage from this to escape from being punished by law after they have committed criminal offences. When they have embraced Islam, there will be name-change and self-identification information change too. Automatically, their original identity will have been erased and this will make it difficult for the police to detect and locate them (Abdul Ghafar, et al. n.d.: 36). These are among the important factors that have pushed the converts to choose Islam as their new religion. The factors are able to play an important role because they can mold the converts into becoming true Muslims (or otherwise). What is of utmost importance is that after they have embraced Islam, the Muslim community in Malaysia takes the initiative to guide and educate them to increase their confidence and their knowledge regarding Islam. The Implications Of The Definition Of Converts Among Religious Institutions In Selangor In the state of Selangor Darul Ehsan, the use of the term muallaf or converts refers to one who has embraced Islam for five years starting from the date and the year one registers his or her conversion to Islam at MAIS. From the Selangor fatwa dated 25 October 2007, the name of converts is only valid for 5 years in a row based on ‘urf under the condition that they follow religious classes endorsed by or organised by MAIS, secondly MAIS is responsible in funding the learnign costs for the converts. There is a slogan applied based on the definition of converts which is “from converts to mukallaf” referring to the fact that the definition is only limited to the period of five years and after that one should have beeen skilled already at religious affairs and he will be categorised as mukallaf. The implication for the definition that indicates softening one’s heart towards Islam offers a justification to MAIS to limit this time period and it has become a great 433

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responsibility to MAIS to make sure that the 5-year period is able to guide and educate the converts to master the knowledge pertaining to fardu ain and fardu kifayah. The Selangor fatwa also decides that in the period of five years, a convert can well manage himself or herself if they are determined to follow every class organised by every district, attend courses also development program organised by MAIS. The above statement explains that zakat allocation covers various forms of welfare assistance to converts in Selangor in the first five years of their conversion to Islam. The aims of the zakat distribution to the converts community are as follows: 1) stay in Islam to the end of their lives; 2) succeed in education, especially Islamic education; and 3) succeed in the economy, especially socio-economic progress, so much so that one is deemed qualified to pay zakat. The zakat distribution to Asnaf Converts in Selangor is based on the concept of offer and application. The offer is adapted to first-year converts (based on the date and year of conversion) who register their conversion at MAIS. For the second-year converts (and so on), distribution is based on the renewal of application in the previous year together with a special screening for aid that incurs big budget. All aspects of assistance prepared for by MAIS are based on the Gudeline and the requirement for the Qualification of Zakat for Asnaf converts decided through an entity of the committee created. The commitee is named Selangor Converts’ Affairs Committee (JHEMS). Based on this explanation, it can be concluded that the act of limiting the period of being regarded as ‘converts’ in Selangor Darul Ehsan also the prerequirements serve to be some of the steps of monitoring and management in the zakat distribution and welfare assistance towards the converts. For cases of converts who have exceeded the period of application, this is referred to the Selangor Zakat Office (MAIS) for the screening of Kifayah Limit. This process is done to determine on the qualified applicants to be categorised in The Very Poor or Poor Asnaf. If applicants are not in both categories, then they will be given financial assistance through the LZS Express Counter (MAIS) provided, and for the next application, it must be referred to the Converts Management Department (MAIS) for further action. Converts in Selangor Darul Ehsan are defined as “people who recently embraced Islam” based on Section 2 the Islamic Administration Enactment (Selangor) for 2003 2008 Amendment. This section aso requires for a convert to fulfill the requirements as section 107 of the same enactment, which is; (a) Reciting the verses of syahadah in Arabic as reasonably as possible (according to his or her own ability) (b) When reciting the Syahadah, one must be aware that the verse uttered means “I am witness to the fact there is no other God but Allah and I bear witness that Prophet Muhammad (pbuh) is the messenger of Allah”, and (c) The utterance must be based on his or her own free will. In 2013, the management of converts’ affairs in Selangor began to use a new scope of definition of converts, based on the decision made by the Shari’a Study Panel Meeting of Selangor Mufti Department which proposed that the definition of converts is explained to the community in terms of two aspects, namely; 434

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1) People who only recently embraced Islam, regardless of their faiths 2) No-Muslims who are prone to Islam and whose hearts can be developed to accept Islam. This group must be given zakat with certain conditions and considerations that the potential recipients have the tendency and can be taught to accept Islam, in terms of the attitude, muamalt and maslahat in tandem with the aim of da’wah. This new definition is not strange as it has been debated in further detail by the previous ulama and even the current ulama and of course, it would give an implication to the management of converts at state and national levels. Obviously, every new definition to the term ‘converts’ will leave an impact particularly to the Islamic institutions such as MAIS and Zakat where budget can be planned based on the agreed expenditures, and more importantly, it cannot deviate from the main aim which is to develop converts as a whole. Conclusion The existence of converts is something that is very significant to the social structure in the Islamic community’s civilization. It is supported by evidence in the Quran and hadiths and from Rasulullah (pbuh). This shows that converts constitute a very important group in the field of development of da’wah and its role in forming a strong Islamic community. Thus, converts are one of the asnaf groups who are qualified in receiving zakat so that the development can be done comprehensively encompassing material and religious aspects. Although there are other terms used in Malaysia, it does not stop from the rebranding of converts to take place, which is suitable with the factor of time and especially when Malaysia is known to be a multi-racial and multi-cultural country. Thus, it gives room to the fatwa members to continue to perform ijtihad in giving the most suitable definition through the passing of era, and to strengthen Islamic institutions like Mufti Department, state Islamic Council and others for the purpose of expanding the laws of Islam. References Abdul Ghafar Don, et al. n.d. Signifikasi Kefahaman Dan Penghayatan Islam Dalam Konteks Dakwah Orang Asli Selangor. Prosiding Persidangan Antarabangsa Pembangunan Mualaf 2013. Abdul Ghafar Haji Don, et al. 2009. Islam dan Saudara Kita. Shah Alam: BPI, MAIS. Abu Bakar Jabir al-Jazairi. 1995. Minhajul Muslimin. Beirut: Dar al-Fikr. Ahmad Redzuwan Mohd Yunus & Nur Kareelawati Abd Karim. 2000. Penghayatan Islam Saudara Baru Orang Asli Kg. Sg. Berua Terengganu. In Razaleigh Muhamat@Kawangit (pnyt). Isu-isu Pengurusan Saudara Muslim. Bangi: Department of Da’wah Studies and Leadership, Malaysia National University. Al-Baqi, Muhammad Fuad. 1970. Mu’jam Alfaz al-Quran al-Karim. Vol. 3. Cairo: al-Hai’ah al-Misriyyah al-‘Ammah li Ta’lif wa al-Nashr. Al-Maraghi, Ahmad Mustafa. 1974. Tafsir al-Maraghi. Vol. 4. Cairo: Maktabah alTijariyyah. Al-Mazini, Ahmad ‘Abd al-‘Aziz. 1989. Fi Ahkam al-Zakah. Kuala Lumpur: Badan Dakwah dan Kebajikan Islam Malaysia. Al-Qaradawi, Yusuf Abdullah. 1993. Fiqh Zakah. Jakarta: Pustaka Litera Antar Nuse. Al-Qurtubi. 1965. Al-Jami’ Li Ahkam al-Quran. Vol. 8. Egypt: Dar al-Kutub. Al-Razi, Muhammad Abu Bakar. 1979. Mukhtar al-Sihah. Beirut: Kitab al-‘Arabi. Al-Razi, Muhammad Abu Bakar. 1997. Vol. 6. Tafsir al-Kabir. Beirut: Kitab al-‘Arabi. 435

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