DSAI, please try for the sweetest revenge, which is forgiveness

DSAI, please try for the sweetest revenge,

which is forgiveness

We hope and pray that future PM DSAI would go for the jugular of revenge

by forgiving all the people who had done injustices and atrocities on him

The best revenge is forgiveness.

The noblest all is the victim acquired an upper hand and a chance to revenge but instead tried to do something good and even give a helping hand to his archenemy when was expecting for a revenge.

Anwars house 

For me this is the sweetest thing on earth. I had even tried to showoff by supporting him with not only the material help, moral support capped with a smile and tried to search for any good thing he had done.

I am very happy when DSAI said that he had forgiven Dr M, former IGP Rahim and former AG Mohtar.

I personally wish that DSAI would go and wish Dr M within a few days after becoming the new PM, ask for forgiveness (whether DSAI is wrong or not), seeking the advise and tell that he does not wish to revenge for anything. DSAI could hope for the rewards from Allah and could also win back the hear and minds of his former mentor. 

I have a desire to inform the above to DSAI but as I am just an ordinary person, scared or reluctant to put down in words. But the following comments I read in Malaysia Insider by Debra Chong, prompted me to write this.

CHEROK TOK KUN. . . the story really begins in a remote neck of Penang, called Cherok Tok Kun, where the former deputy prime minister grew up.

… “Go speak to Mak Su. She is good at telling you stories about this place. Her late husband was a teacher and had taught Anwar.”

 Mak Su

Mak Su was sitting in the shade of a pomelo tree facing the back entrance of a primary school, selling flavoured ice,10 sen a tube, from out of a large vacuum container.

Above her, the fruits dangled enticingly.

Some were wrapped in new-looking Barisan Nasional buntings. She is one of the village elders and a close friend to Anwar’s family.

She had watched him grow up. Everyone in the village loved him. He was a good boy, a filial son, she said, and had been since young.

She remembered his anguish when his mother passed away following the 1998 scandal. She was there at the Kuala Lumpur General Hospital with several other villagers when Anwar was finally allowed out of prison to see her. But it was too late by the time he arrived.


Anwar’s brother, Idrus, drove home the seriousness of the election campaign when he got back later that evening.

He was in charge of co-ordinating the entire PKR election movement in Seberang Jaya.


His biggest worry this by-election is not just his little brother’s safety, but the safety of everyone involved in the whole process, including the supporters and as-yet-unnamed candidate from the rival Barisan Nasional. It had happened before, said Idrus, in Sarawak and in Indera Kayangan.

The present political situation is extremely fragile, he said. It only needs one wrong move by either side to send the whole place up in smoke.

He implied that there were people with vested interests, who had benefited from the economic status quo, who might decide to take advantage of this flammable situation and cause a flare-up at this time.

“They are afraid, if Anwar becomes prime minister, they are afraid what projects they can get from the government now will be affected.


“We just hope everybody can cool down…What’s happened to Anwar, let it not happen to anyone else, not even Dollah or Najib.

We are going forward. The country is going to prosper. Our mission: Once we rule the country, nobody should suffer as our family has suffered. Let it end with Anwar,” said Idrus gently.

Idrus, older than Anwar by four years, is now the de facto head of the household following brother number one’s death, also while Anwar was incarcerated. Their father, a former Member of Parliament, is still alive but sickly and currently stays in Kajang Country Homes.


he folks living in Cherok Tok Kun are far from ignorant about the goings-on in the world of politics.

They have a sharp-mind and a sharp wit that would equal any international political analyst’s.

Just like the Siamese bomoh, Tok Kun, which local legend says, used to dwell in the remote cracks at the foothill of Bukit Mertajam and whose name is enshrined in the village’s; and just like their most famous son, whom they are all praying will be the sixth Prime Minister of Malaysia.

UMNO: Be Afraid. Be Very Afraid.If Anwar becomes prime minister, will he be out to collect the scalps of those who engineered sexual perversion charges against him?The Malaysian government’s sexual perversion case against opposition leader Anwar Ibrahim appears near total collapse, which if it happens would almost guarantee a humiliating climb down for the ruling coalition and may precipitate its departure from power as early as September.If that happens, several of the government’s top leaders and police officials could soon find themselves in the dock, charged with falsifying the charges against Anwar and opening up a vast array of other investigations.Former Prime Minister Mahathir Mohamad appeared to signal the government’s defeat in a conversation with reporters after delivering a speech Saturday:  “It can really happen,” he said. “I first wanted to dismiss this possibility but on studying the situation I feel that there is great danger. Of course, if this government loses power, it will not be in a position to dole out all kinds of goodies because at that time, the clout is gone.”

In particular, the former prime minister said, lawmakers from the North Borneo states of Sabah and Sarawak could be expected to cross over to the opposition, and could well be followed by coalition MPs from peninsular Malaysia.

How would the scenario play out, assuming a new government is headed by Anwar and made up of three parties with a good deal of antipathy toward the current Barisan Nasional? Unless Barisan lawmakers figure out a way to somehow sue for peace, it won’t be pretty. A desperation attempt by the United Malays National Organisation to woo the fundamentalist Parti Islam se-Malaysia into an ethnic Malay coalition appears to have been rebuffed, in large measure because leaders of PAS, as the party is known, believe UMNO is irretrievably corrupt.

Revenge (also vengeance, retribution, or vendetta amongst others) consists primarily of retaliationagainst a person or group in response to a perceived wrongdoing. Although many aspects of revenge resemble or echo the concept of justice, revenge usually has a more injurious than harmonious goal. The goal of revenge usually consists of forcing the perceived wrongdoer to suffer the same pain that was originally inflicted.

Anwar announced last week that he would stand for the parliamentary seat currently held by his wife, Wan Azizah Ismail, in a by-election to be held August 26. As the charges evaporate, it is likely that he will win that seat.  He said he expects to take over the government on September 16.

If that happens, as even Mahathir appears to expect, it seems reasonable to expect the formation of a Royal Commission to look into who trumped up the current charges against Anwar that he committed sodomy on a 23-year-old former aide. Many suspect that person to be Deputy Prime Minister Najib Tun Razak with the help of the attorney general, Abdul Ghani Patail, and the inspector general of police, Musa Hassan, both of whom were involved in similar charges in 1998 that brought Anwar down and resulted in his being imprisoned for six years until the sexual perversion charges were reversed by the courts as flawed.  Anwar has already filed charges against the two law enforcement officials for falsifying the evidence against him in 1998.

It also appears reasonable to expect that the long-running court case involving the murder of Mongolian translator Altantuya Shaariibuu in October 2006 would be widened, with additional witnesses called to determine whether Najib and his wife were involved in ordering the murder, as has been alleged by Malaysian bloggers. Currently one of the deputy prime minister’s best friends and two of his bodyguards are on trial for the murder.

From that point on, it depends on how many cans of worms a new coalition might wish to open. A previous royal commission, for instance, concluded that Mahathir’s government had engaged in widespread political fixing of the country’s courts.  Mahathir, who broke with Anwar in 1998 and drove him from his position as finance minister and deputy prime minister, himself is under investigation in that scandal. It was Mahathir’s decision to push out Anwar that ultimately led to the charges of sexual perversion and abuse of power that led to the latter’s 1999 imprisonment. Will Anwar go after the octogenarian former prime minister?


Forgiveness is the process of ceasing to feel resentmentindignation or anger against another person for a perceived offense, difference or mistake, or ceasing to demand punishment or restitution[1]. This definition, however, is subject to much philosophical critique. Forgiveness may be considered simply in terms of the person who forgives, in terms of the person forgiven and/or in terms of the relationship between the forgiver and the person forgiven. In some contexts, it may be granted without any expectation of compensation, and without any response on the part of the offender (for example, one may forgive a person who is dead). In practical terms, it may be necessary for the offender to offer some form of acknowledgment, apology, and/or restitution, or even just ask for forgiveness, in order for the wronged person to believe they are able to forgive.[1]

Most world religions include teachings on the nature of forgiveness, and many of these teachings provide an underlying basis for many varying modern day traditions and practices of forgiveness. However, throughout the ages, philosophers have studied forgiveness apart from religion. In addition, as in other areas of human inquiry, science is beginning to question religious concepts of forgiveness. Psychologysociology andmedicine are among the scientific disciplines researching forgiveness or aspects of forgiveness. The Prodigal Son[2] is a well known instance of such teaching and practice of forgiveness. Some religious doctrines or philosophies place greater emphasis on the need for humans to find some sort of divine forgiveness for their own shortcomings, others place greater emphasis on the need for humans to practice forgiveness between one another, yet others make little or no distinction between human and/or divine forgiveness.

Islam teaches that God (Allah in Arabic) is ‘the most forgiving’, and is the original source of all forgiveness. Forgiveness often requires therepentance of those being forgiven. Depending on the type of wrong committed, forgiveness can come either directly from Allah, or from one’s fellow man whom received the wrong. In the case of divine forgiveness, the asking for divine forgiveness via repentance is important. In the case of human forgiveness, it is important to both forgive, and to be forgiven.[9]

The central and most sacred book of Islam: the Qur’an, teaches that there is only one error that Allah cannot forgive, the error of ascribing partners (or equals) to Allah. Islam ranks this error as a denial of monotheism, and therefore of the supreme nature of Allah himself (shirk).

God does not forgive idol worship (if maintained until death), and He forgives lesser offenses for whomever He wills. Anyone who idolizes any idol beside God has strayed far astray. (Qur’an 4:116)

But if he returns to God and pleads sincerely for forgiveness and abandons worshiping other than the one and only God, He will be forgiven.

The Qur’an does on occasion make allowances for violent behavior on the part of Muslim believers,[10] and such allowances have been construed by some observers as condoning unforgiving behavior. Still such allowances are only made within the Qur’an in the case of defending one’s religion, one’s life or one’s property. Outside of this, the Qu’ran makes no allowances for violent behavior. From time to time certain Muslims have interpreted such Qur’anic allowances for “defensive violence” to include what other Muslims have viewed more as unwarranted and overly aggressive violence. This interpretative debate about when to forgive and when to aggressively attack or defend continues to this day within the Muslim community.

Whenever possible, the Qur’an makes it clear that it is better to forgive another than to attack another. The Qur’an describes the believers (Muslims) as those who, avoid gross sins and vice, and when angered they forgive. (Qur’an 42:37) and says that Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by GOD. He does not love the unjust.(Qur’an 42:40).

To receive forgiveness from God there are three requirements:

  1. Recognizing the offense itself and its admission before God.
  2. Making a commitment not to repeat the offense.
  3. Asking for forgiveness from God.

If the offense was committed against another human being, or against society, a fourth condition is added:

  1. Recognizing the offense before those against whom offense was committed and before God.
  2. Committing oneself not to repeat the offense.
  3. Doing whatever needs to be done to rectify the offense (within reason) and asking pardon of the offended party.
  4. Asking God for forgiveness.

There are no particular words to say for asking forgiveness. However, Muslims are taught many phrases and words to keep repeating daily asking God’s forgiveness. For example:

  • Astaghfiru-Allah, “I ask forgiveness from Allah”
  • Subhanaka-Allah humma wa bi hamdika wa ash-hadu al la Ilaha illa Anta astaghfiruka wa atubu ilayk, “Glory be to You, Allah, and with You Praise (thanks) and I bear witness that there is no deity but You, I ask Your forgiveness and I return to You (in obedience)”.

Islamic teaching presents the prophet Muhammad as an example of someone who would forgive others for their ignorance, even those who might have once considered themselves to be his enemies. One example of Muhammad’s practice of forgiveness can be found in the Hadith, the body of early Islamic literature about the life of Muhammad. This account is as follows:
The Prophet (may peace be upon him) was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him, abused him and hit him with stones. He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of maltreating their Prophet. Muhammad (may peace be upon him) prayed to Allah to save the people of Ta’if, because what they did was out of their ignorance.[11]

Quotes (more quotes here)
  • “Keep to forgiveness, and enjoin kindness.” Qur’an 7:199-200
  • “But if you endure patiently (and do not punish), indeed it is better for the patient. Endure you patiently.” Qur’an 16:126-127
  • “But withal, if one is patient in adversity and forgives — this, behold, is indeed something to set one’s heart upon.” Qur’an 42:43
  • “Let them (the worthy) forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful.” Qur’an 24:22
  • “There is no compulsion in religion.” Qur’an 2:256 (And thus, it can be reasoned, no need to hold grievances or unforgiveness, believing these to be amongst one’s religious obligations.)








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