Teo Nie Ching • Dec 23, 11 3:36
All concerned parties should evaluate with objectivity, the action of lowering a flag bearing Prime Minister Najib Razak's portrait by Legasi Mahasiswa Progresif (LMP) during its march for academic freedom, and call for the abolition of UUCA and not counter it with threats of intimidation and violence.
When Adam Adli, the undergraduate who took down the flag, went to Bukit Aman police station to lodge a police report in the company of coalition members after receiving death threats suspected to have originated from a political party, he was attacked outside the police station. Such an incident should not have occurred but what was utterly shocking was that the police took no action to stop the attacker.
According to news reports, Umno Youth members could be involved in issuing those threats. However, if Umno feels that the undergraduates' action of lowering a flag bearing Najib's portrait as inappropriate and insulting, then the Chief Minister of Penang Lim Guan Eng should also be accorded the same respect from Umno as previously, Umno's hired guns have insulted him by burning and stomping all over his portrait.
In July this year, during the protest from Jalan Kaki Kelapa to Komtar, not only did the protestors trample on, tear up and burn copies of Lim Guan Eng's portrait, they also assaulted the reporters who were covering the event.
In fact, not only did Umno members vent their anger at Lim Guan Eng, Gerakan president Koh Tsu Koon's portrait was subject to the same treatment by Umno members in September 2008.
In allowing its party members to deface Lim Guan Eng and Koh Tsu Koon's portraits, and issuing such a vile and extreme rebuke to the undergraduates, Umno has exposed itself as a hypocrite and practises double standards.
Even Deputy Minister of Higher Education Ministry, Saifuddin Abdullah, who was on hand to receive the memorandum from the graduates became a target of crude and vile insults by Umno bloggers, who demanded for him to resign from his ministerial post.
The intimidation by Umno bloggers is a clear attack by the ultra/conservative elements on the reformists within Umno. Saifuddin should not be asked to resign from his post, as he is after all one of the few rare, progressive and open-minded deputy ministers in Barisan Nasional and I hope he will continue to be the bridge between the government and undergraduates.
Our undergraduates are becoming increasingly mature. Not only they are standing up for their rights but they know the appropriate time and place to table protests against oppressive and dictatorial polices that affect them.
If the response on the Facebook page advocating support for Adam Adli is anything to go by, the Barisan Nasional should just stop dreaming about curtailing freedom of thought and expression of our undergraduates, but instead take them seriously and institute real reforms in the education system.
Teo Nie Ching is DAP Assistant national publicity secretary and Serdang MP.
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Jacob George • Dec 27, 11 3:33
I am not surprised that PAS has slammed the five Christmas Day church bombings carried out by Islamists in Nigeria, that killed dozens of Christians.
In fact, I was glad to learn that they have in recent times gone a great deal to hold warm cordial discussions on various issues with Malaysian Christians!
And by their statement together with the global community condemning the church attacks in the strongest terms possible PAS is clearly wining the confidence of minorities in the country, that include, the tarnished and verbally bashed Christians who have suffered great abuse in recent months after being accused of many claims and wild allegations; none of which have been proven by evidence.
With regard to that last point, it is strange that even once respected VVIPs too have instead of addressing the truth behind these lies and concoctions had instead decided it is politically more expedient to join the chorus of verbal bashing and ridicule instead of addressing what is true.
They are of political chameleons after all.
Actually this only shows the widespread hypocrisy practised by politicians, intellectuals and others professing to be untainted religious icons in international forums, heads of government meetings and even at the EU and UN.
Like Malaysia's PAS, I am certainly impressed by the Muslim Council of Britain's statement condemning the Christmas attacks.
Muslim Council of Britain secretary-general Murad Farooq said in a statement yesterday that faithful Muslims should not tolerate attacks on houses of worship, including those of Christians.
All this when Islamist militants set off bombs across Nigeria on Christmas Day targeting five churches, including one bombing that killed at least 27 people, raising fears that they are trying to ignite a sectarian civil war.
However the defining silence from the Malaysian government or its politicians on this matter is shocking.
JACOB GEORGE is president of the Consumers Association of Subang and Shah Alam, Selangor (Cassa).
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Rama Ramanathan • Dec 5, 11 5:37
I can understand members of a fringe group of Muslims promoting the use of Arabic perhaps because they believe god desires the world to speak Arabic.
I can understand religious teachers, ulama, using Arabic to expound the Koran and teach right conduct.
But what am I to make of the use of Arabic words by leaders of race-based Umno?
Do they think people will believe Umnoputeras are good Muslims because they use Arabic words? Do they forget we associate Arabic garnishing with Gaddafi, Osama and Saddam?
At the Umno general assembly last week, Najib, Muhyiddin and others used many Arabic words including redha (acceptance), qada (destiny),qadar (fate), rezeki (sustenance) and bai'ah (oath of allegiance).
I began pondering the use of Arabic words by Umno leaders when I learned about Muhyiddin leading 2,700 Umno delegates in a bai'ah (oath of allegiance) to Najib on Saturday. According to news reports, this is what he said:
"Let us stand together in the spirit of unity and solidarity, honesty and sincerity, confidence and determination in winning the solid support of the rakyat for the sake of our party's victory.
"We, the Umno people, pledge to close ranks, promote brotherhood, eliminate disputes, avoid jealousy and feeling of envy, and to place party interest above self-interest.
"We, the Umno people, pledge to be loyal to the party by giving our full trust and solid support to the president to lead us to a handsome victory in the next general election."
Isn't it odd that God's name was not included? Did Malaysiakini report accurately?
In a speech, Muhyiddin urged Umno delegates to accept "as God's will" (redha) if they or their allies are not selected as candidates in the next election: it seems they are to treat Najib and Muhyiddin as God's representatives. Is this in accord with Islam?
Muhyiddin is reported to have mentioned rezeki(reward) in the same sentence as redha.
"Everything is determined by God; if one is not selected as a candidate this time around, it is ordained. You have to accept it (redha) and should not be disappointed as being redha will be rewarded, maybe not in the form of rezeki(sustenance) this time around."
Does this constitute open acceptance (redha) that Umno delegates seek public office for the sake of material reward?
Perhaps this is why there has been talk of Umno delegates being given senior leadership positions in government linked companies (GLC)?
How does Muhyiddin think Umno is going to win "the solid support of the rakyat" if Umno folks are running for office in order to enrich themselves,ala Shahrizat?
If Najib and Muhyiddin are serious about gaining support, they should be presenting the results of their tenure in office in relation to the voice of therakyat; they should be talking about national unity, inter-racial and inter-religious harmony; they should be talking about the corrupt who have been made examples of, e.g. the big fish involved in the PKFZ scandal, (former Selangor menteri besar) Khir Toyo and his mansion, Shahrizat and NFC.
They don't because they can't. These examples don't exist. What does exist is Perkasa fanning the flames of hate. And custodial deaths - in particular of Teoh Beng Hock, grilled to death.
If Umno wants to be viewed as more than a grouping of sham Muslims, they should be talking about how they are opposing hate and attacking injustice.I cringe when American politicians display their 'Christianity,' whether by association, e.g. arranging photo opportunities with Mother Teresa, or by claiming to be 'born again.'I cringe when 'Christian politicians' in Malaysia tell us of their 'calls' and are silent about their 'stands' on account of their being 1God before they are 1Malaysia or 1Party.
I am not a Muslim, but I know faithful Muslims who put people first; who measure their own worth according to their treatment of their oppressed neighbours; not according to the wealth they accumulate through pledges of allegiance to mere humans.
I am confident there are many Muslims who will agree with me that Umno with Arabic garnishing tastes just as bad. Will reformers arise within Umno?
Will BN component parties help the reformers?
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Apabila pemuda tanya 'Boleh tak saya nak naik motorsikal gendong awek".
Ustaz Azhar Idrus akan jawab "Boleh".
Kita pastinya terkejut sebab mantiq tak sampai. "Tapi ada syaratnya. Syaratnya kena letak bapa awek kat tengah".
Itu MANTIQ Ustaz Azhar Idrus.
Persoalannya kebanyakan daripada kita yang bergelar daie tidak pernah belajar daripada mantiq sebegini. Yang kita tahu semuanya tidak boleh melainkan yang boleh..kita masih gagal untuk kuasai mantiq dalam mengetengahkan dakwah..kita masih selektif, kita bersikap EKSLUSIF bila menyampaikan dakwah..kita berkira..
2. Jika dilihat pada skala yang lebih besar ialah satu petanda perubahan bahawa parti Islam PAS sudah mula menjangkaui sempadan budaya dan masyarakat sebagaimana mantiq yang digunapakai oleh Ust Azhar Idrus. Mereka sudah tidak menjadi gerakan ekslusif seperti tahun 80-90an dahulu. Tanggungjawab mereka kini sudah menjadi gerakan massa dan berjuang bersama rakyat.
Namun ada kebimbangan untuk PAS menjadi gerakan ekslusif semula jika berterusan memainkan isu-isu yang diperjuangkan secara tertumpu.
Mereka mesti explore peluang-peluang dakwah yang BARU dan bukannya terperangkap dalam permainan politik Umno. Samada orang itu bernama gay, pelacur, DAP, MCA, UMNO pelakon, peminat rock atau sesiapa sahaja, kena approach semuanya secara berhikmah. TGNA dan sahabatnya di Kelantan telah berjaya memecahkan tembok pemisah antara UMNO dan PAS sehingga PAS menang pada tahun 1990 malah masih bertahan sehingga kini.
Kita sentiasa sebut bahawa yang kita mahukan adalah ulama' yang boleh memberikan jalan keluar kepada masalah ummah, keluasan ilmu fiqh dan bukannya sekadar tahu beritahu hukum. Maka tembok PAS selaku parti jemaah Islam dengan gay, pelacur, penagih dadah, mat rempit, pelakon, ect ini mestilah dipecahkan. Dengan itu, harapan untuk melihat ulama akan terus memimpin ummah mungkin bisa tercapai.
Bagaimana? Kita boleh usahakan, dengan perancangan dan ketetapan Allah. Namun kuncinya, sunatullah mestilah seiring dengan syariatullah..
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Gay men blood donor donor ban to be lifted
2) Kemudian di Amerika Syarikat pula pada 20 September lalu, undang-undang yang menghalang anggota tentera yang gay menyatakan ke'gay'an mereka telah dimansuhkan. Undang-undang 'Don't ask, don't tell' yang sudah ada sejak sekian lama sejak zaman Clinton sudah menjadi tidak relevan lagi. Sebelum ini gay dilarang menyertai tentera kerana ' mereka boleh membawa 'unacceptable risk to the high standards of morale, good order and discipline'. Jadi tidak menjadi satu masalah dan halangan kepada para 'pemudi' gay untuk mengisytiharkan 'jantina mereka...
'Don't ask, don't tell' formally ends
3) Dan kemudian pada hari ini, gay juga sudah ada tempat dalam sistem imegresen UK. Kalau dah 'berkahwin', boleh letak sebagai parent 1 and parent 2, instead of being father and mother. Pada 15 September lalu juga ada dilaporkan dalam passport Australia akan ada gender ketiga...sebab?? anti discriminatory and 'justice'..
British passport forms to get same-sex parents option
4) Kecoh di Malaysia bila Elton John yang terkenal dengan keterbukaan beliau mendedahkan hubungan sejenisnya dan mengambil anak melalui ibu tumpang, akan dijemput untuk mengadakan konsert di Genting Highlands. Lebih menarik apabila sayap pemuda sebuah parti Islam, PAS cuba mengadakan bantahan agar konsert ini dibatalkan kerana seolah2 mengiyakan pasangan sejenis sehingga mendapat pelbagai reaksi setempat.
Malah timbul juga isu program seksualiti merdeka 2011 di mana mereka tampil memperjuangkan prinsip hak asasi, juga di'reveal'kan oleh sayap pemuda PAS yang mahukan pemerintah kelolaan UMNO bersungguh-sungguh mengambil langkah menutup pintu2 kemungkaran..
Seksualiti Merdeka: Bukan bebas tapi babas
Ada yang sinis melabelkan mereka sebagai taliban, ada yang mencebik malah ada juga yang mencadangkan supaya kerajaan menghalang orang Islam supaya pergi ke sana. Namun apa yang lebih terkilan ialah, ketidakpedulian rata-rata di kalangan masyarakat umum, malah timbul persoalan ke mana perginya kesemua NGO2 Islam? Apatah lagi untuk mengharapkan kerajaan menegah secara bersungguh-sungguh ibarat menunggu sang gajah bertelur.
Ulasan:
i) Lihat bagaimana secara perlahan-lahan adab dan nilai dalam sesebuah masyarakat merudum begitu jauh sekali ke lembah kehinaan. Malah saya percaya selaku pelajar di sini pun, semakin lama rasa semakin ''it's okay, it's fine'' kepada gejala transgender dan biseksual ini. telah hilang rasa jelik atau sensitiviti kita kepada hubungan terlarang ini.
ii) Daripada perspektif yang lain pula, kita kena contohi kesungguhan perjuangan golongan transeksual ini, sehingga beroleh 'kemenangan' dan pengiktirafan sedunia secara perlahan-lahan, walaupun pada asal dan asasnya, tidak berasas! Perjuangan Islam seharusnya lebih2 lagi sepatutnya tinggi martabatnya kerana agama ini ialah agama yang diredhai Allah swt.. malah saya percaya bahawa agama lain tidak meraikan fitrah songsang sebegini. antara komen menarik sahabat katolik saya,
iii) Secara peribadi saya tiada masalah bagi mereka yang mengkritik tindakan sayap pemuda PAS seolah2 hendak menjadi moral police..walaupun ianya tidak salah dari segi nas, namun mungkin ada benarnya itu bukanlah pendekatan yang terbaik untuk PAS dalam politik dan ada pilihan yang lebih baik.
Mungkin apa yang dimaksudkan oleh Dr Maza ialah bukannya masalah keluar statement tapi masalah tidak banyak statement yang menyeluruh dan bersifat polisi. Nampak seolah hanya hal yang berkitar isu sosial sahaja kuat keluarkan kenyataan sedangkan banyak isu isu lain yang sebenarnya mungkar politik dan mungkar polisi, pemuda PAS tidak keluarkan pendirian mahupun kenyataan..mungkin juga ada banyak yang telah dibuat namun kurang diberikan publisiti..
Jadi persepsi orang ramai pemuda PAS tidak pandai ekonomi atau polisi statehood politik. Kita semua sedia maklum yang pilihanraya ni perang persepsi. Maka pandangan Dr MAZA mungkin mahukan pemuda PAS lebih menyeluruh dan kena lebih peka persepsi.
Mungkin juga ramai melihat bahawa PAS adalah alternatif masyrakat melayu muslim untuk menggantikan UMNO maka mereka perlu lebih fokus. Tidak ada salahnya bagi mereka ke depan menjuarai isu ini di kalangan NGO Islam yang lain, malah ia menunjukkan bahawa mereka sangat firm dan tegas dalam isu2 sebegini, (bayangkan jika utusan keluarkan muka depan, 'PAS alu-alukan kedatangan Elton John ke Malaysia, PAS sudah lari dari perjuangan Islam?')
Malahan perlu kita kena akui di segenap sudut bahawa mereka sebagai parti politik dan jemaah Islam yang paling dominan di Malaysia, maka pada masa yang sama juga Isu-isu nasional di mana mereka perlu menjadi juara dan dominan di dalam pakatan rakyat perlu lebih ditonjolkan..
iv) Apapun pandangan dan persepsi yang berbeza di kalangan masyarakat, secara prinsipnya semua orang harus menolak sebarang gejala yang menjurus ke arah budaya yang tidak sihat..jika kita lihat pun setiap hari sudah ada masalah judi dan arak. Haram judi dan arak samalah dengan haramnya homoseksual dan haramnya zina. Maka sebarang budaya judi dan arak sama teruk dengan budaya homoseks dan zina..sebarang langkah pencegahan mahupun menghalang anak2 muslim kita terlibat haruslah disokong.
Adapun segala usaha perlu diperhebatkan di segenap peringkat, keluarga, masyarakat, negara dan dunia, pencegahan, politik, implementation serta enforcement, pendidikan etc2 semuanya kena jalan dengan serentak.. Persoalan yang lebih penting ialah apa yang kita buat, bukan apa yang orang itu sepatutnya buat atau tidak buat..
wallahu a'lam
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perlawanan yang sudah semestinya perlu ditonton tak kirala anda sokong mana..Yang penting, sokonglah bola sepak Malaysia..haha..
2 anak jati terengganu yang berbeza era, membawa misi yang berlainan..
2 tonggak pertahanan senior dan bekas pemain kebangsaan, kereta kebal masih menggunakan kudrat orang lama..
The media frenzy surrounding the PAS Supporters Congress (PSC) is seeking to blow the issue of hudud law further out of proportion.
Their chairman, Hu Pang Chow, mentioned that he could not justify to their 20,000 members how hudud law could be implemented upon non-Muslims without prior consultation.
He also took the PAS led Kelantan State Government to task, saying that they would take their support elsewhere if they did not receive an adequate explanation.
Personally, I do not like the idea of any citizen of our country being dismembered, even after being found guilty of a crime. However, hudud is well known to be Islamic law, which would be governed only by the syariah courts if they ever were to be implemented.
Both Nik Aziz and Anwar Ibrahim have made it abundantly clear in the press that hudud would apply to Muslims only, and the rights of non-Muslims would not be affected.
This is common sense that as Syariah law could never apply to a non-Muslim in Malaysia, what more could hudud law!
Put simply, the reason that there has been no road shows about the implementation of hudud law is simply because immediate implementation is simply not possible.
Only now has Nik Aziz ordered the set up of a committee to look into the legalities of enacting hudud law, but it would certainly require parliamentary approval to be given first, even if it is only meant to be in Kelantan.
Furthermore, as approval by Parliament would almost be impossible, it would be unrealistic to suggest that the framework of hudud law could even be drawn up.
Only if PAS became the majority party in parliament could such approval be given. Given the current political structure of the country, hudud law should continue to be confined as a pipe dream.
The prime minister has openly criticised Pakatan Rakyat for being divided over the issue of hudud, and on that basis they are not fit to govern the country.
I would put it to the prime minister that there is also dissent within BN itself about certain policies, but because the culture of BN is so dependent on Umno, no one dares to voice it out.
Hudud is also an item which is neither included in Pakatan's 'Buku Jingga', nor is it in their common framework policy.
The three main parties within PR have differing ideals, but what they are united in is the goal to stamp out graft and corruption, liberalise the economy to become globally competitive, improve the education system, improve the country's infrastructure, enable press freedom, enable freedom of speech, guarantee "freedom after speech" and freedom of religion amongst other crucial reforms.
If the people of Kelantan are calling for hudud law, there should be a state-wide referendum to truly gauge whether this is the will of the people.
If a referendum is impractical, all parts of Kelantanese society should still be consulted, to ensure that everyone is happy and comfortable with the proposals before acting.
As a maturing democracy, all political parties must turn back to the people when considering such a major reform.
The hudud trick has once again been employed as an election strategy by a desperate Umno/BN to instil fear and doubt back into the hearts of the people.
Their modus operandi is to make the rakyat fear the unknown, and make us believe that life would always be better under their oppressive regime.
The public should not be fooled by this sandiwara. If anything, it is Umno who are dead against hudud law, as many of their leaders may find themselves with missing limbs!
DOUGLAS TAN received his law degree from the University of Nottingham
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Namun, tiap kali saya terbangun, saya berhadapan dengan ribuan persoalan. Antaranya, di manakah duit rakyat dibelanjakan semasa saya terkantuk? Kenapa ramai lagi rakan-rakan saya yang tak bersekolah? Sebab apakah pemuda di desa tak kerja? Sementara kelas kapitalis menjadi kaya-raya, apakah nasib ribuan lagi yang papa kedana? Harga barang yang naik, kenapa tidak diikuti gaji yang naik? Mereka yang kelaparan, mengapa tidak diberi makan? Mereka yang sakit, mengapa tidak diberi ubat? Mereka yang tiada tempat tinggal, mengapa masih diusir? Mereka yang ingin bersuara, mengapa masih tidak didengari?
Cukup menyedihkan apabila wacana politik tanahair dikuasai kekeliruan kerana mereka yang menguasai media massa dan saluran-saluran maklumat jugalah mereka yang terus memegang kuasa politik negara saya. Baru sahaja rakyat sedar buat seketika; baru sahaja anak-anak Malaysia turun ke jalan raya, kini kita sekali lagi diseret masuk dunia gelap. Dalam masa beberapa bulan sahaja, saya diberitahu komunis masih ada dalam masyarakat kita dan undang-undang Hudud akan digunapakai sekiranya pemimpin Barisan Nasional hilang kuasa. Apakah saya akan terlena dalam buaian yang dijamin Barisan Nasional lagi?
Jadi, di manakah titik mula kontroversi terkini? Di manakah pula noktah akhir pergelutan antara yang mahukan Hudud dan mereka yang tidak?
Seorang kolumnis dalam akhbar Berita Harian 4 Oktober 2011 menulis, "Kita sudah tentu menyedari bahawa undang-undang hudud ini menjadikan Islam sebagai pusat hentaman pihak pejuang hak asasi seluruh dunia. Bukan kerana buruknya hukuman hudud, tetapi kerana kedangkalan pengetahuan mereka mengenai Islam dan syariatnya."
Tidak dinafikan, saya agak dangkal mengenai Islam. Tetapi, harapan saya sebagai seorang anak bangsa Malaysia adalah supaya kita boleh berubah menjadi sebuah masyarakat yang berasaskan kepercayaan yang sama dalam prinsip-prinsip keadilan dan kebebasan sejagat. Kita harus bersetuju untuk menjadi masyarakat yang lebih berkemanusiaan. Tanpa idealisme sebegitu, apakah makna slogan perubahan yang dilaungkan? Apakah perubahan yang benar-benar diperlukan segera juga?
Adakah mereka yang masih menantikan kebebasan daripada penindasan perlu menunggu lebih lama lagi? PAS boleh buktikan "PAS untuk semua" bukan kata-kata sahaja. Untuk agenda perubahan rakyat berjaya, PAS perlu bersedia melibatkan semua anak Malaysia dalam agendanya. Sama juga dengan DAP, sekaranglah masa untuk menunjukkan retorik yang lebih inklusif supaya sempadan-sempadan palsu yang didirikan Barisan Nasional boleh direntasi.
Kontroversi Hudud muncul kembali pada waktu genting sebelum Pilihanraya Umum ke-13, mengapa? Pastinya, PAS dan DAP kenal taktik Barisan Nasional. Akhbar bahasa Melayu, Cina, dan Inggeris masing-masing mendorong pembaca mereka hilang kepercayaan terhadap Pakatan Rakyat. Penulisan Bahasa Melayu arus perdana cenderung melabel DAP sebagai anti-Islam. Manakala penulisan Bahasa Cina arus perdana melabel PAS sebagai extremis. Justeru, kedua-dua parti berkongsi satu ciri, iaitu mereka bersifat keterlaluan. Sementara mereka berbalah, Barisan Nasional terus bertopengkan 1Malaysia, tanpa perlu menangani percanggahan dan kontradiksi yang wujud dalam gabungan mereka sendiri.
Ancaman dan kekeliruan adalah taktik biasa bagi mereka yang mengamalkan dasar pecah dan perintah. Sesungguhnya, Malaysia kini di ambang perubahan. Tentunya, mereka yang menerajui misi ini juga perlu mencari persetujuan demi mewakili suara rakyat yang sebenar.
Tidak cukup sekadar menolak kebimbangan mereka yang menentang gunapakai Hudud, PAS perlu melibatkan semua dalam pembentukan persetujuan baru. Tidak cukup sekadar mengancam untuk letak jawatan, DAP pula boleh mendekati Hudud secara inklusif supaya tidak, dengan sewenang-wenangnya dicop "dangkal mengenai Islam".
Lebih penting lagi, pejuang perubahan harus kembali memfokuskan perjuangan demokrasi. Kerana di antara Malaysia, Hudud dan saya, perkara yang perlu dijadikan paling asas ialah keadilan dan kebebasan.
*Ng Eng Kiat, aktivis sosial dan hak asasi manusia, kini berkhidmat dengan kerajaan negeri Pulau Pinang.
Ahmad Farouk Musa
Sep 27, 11 9:49
The hudud controversy has now returned to the eyes of the media after it was discussed at the National Syariah Seminar sponsored by the Department of Islamic Affairs of Kelantan.
PAS indeed had taken a step forward in their comprehensive proposals for a welfare state but their preoccupation with the hudud issue clearly shows that they are still stuck in the framework of antiquarian politics.
For this evidently shows that the hudud laws are still a crucial part of their raison d'etre. It doesn't look likely that this will change, since evoking the hudud is a convenient way to claim that they are the real fighters for Islam in Malaysia, as opposed to Umno.
It also somehow implies that the Islamic credentials of any party somehow hinges on their willingness to apply hudud laws.
Much worse, once the hudud issue is sensationalised it makes it difficult for there to be critical discourse: what is overstated, in the loudest tone, is to be regarded as truth.
The priority is to scramble for as much influence in the debate as possible to show that one side is more Islamic than the other. Thus it is not surprising that PAS is no longer the only party supporting the hudud laws.
A moratorium on hudud
"The Muslim world should hold a moratorium to all implementations of the Islamic penal code, stoning and executions." This was the call of Prof Tariq Ramadan in 2005 which evoked and invited a variety of responses.
That call indirectly addressed, and implicated, all religiously justified laws. We should consider his arguments, for they are important to help us understand the questions at stake in the hudud laws, and other forms of punishment that have fallen under the Islamic penal code, as well as the necessary steps that need to be taken to move forward.
As Muslims confront new realities, they are compelled to fundamentally question how they should implement the laws aws of the penal code.
The hudud controversy reflect the struggle of Muslims to seek answers on the best ways to hold on to the message of Islam in the contemporary world and the reality that the extent to which a society should be defined as Islamic is not to be determined or limited to questions about the personal daily lives of Muslims.
Anxieties and heated enthusiasms
The anxieties and heated enthusiasms about the hudud laws, according to Prof Tariq Ramadan is caused by the conviction that implementing those laws will confirm the Islamic character of a society. In analysing this phenomenon two reasons are usually given:
First, the implementation of hudud laws evidently demonstrates the legality and social relevance of Islam.
The harshness of those laws supposedly reveals loyalty to the commands of the Quran that should be obeyed unconditionally.
Secondly, the opposition to hudud laws from the west and non-Muslims paradoxically encourages the sense that opposing the west should be a part of our steadfastness in faith.
The opposition from the west is somehow taken as sufficient proof that in order for a society to be Islamic, hudud laws are the answer.
This belief that is hinged on the apparent, without at all considering the objective beyond the literal word of the law, and additionally a belief based on a binary (to be anti-Western is to be more Islamic) is dangerous.
The quality of faith is determined by the letter of the law, not what is taught, protected and ensured by justice.
A Diversity of Views
There are so many streams of thoughts and opinions in the Islamic world, thus disagreements cannot be avoided, what more in an issue as divisive as the hudud laws.
There is a minority among Muslims who demand for the hudud to be enforced as soon as possible. This makes the issue a precondition for a society to be regarded as Islamic.
There are others who view that hudud laws are legitimate and can be validated by the Qur'an and Sunnah, but it cannot be implemented in policy until that society is considered 'just' and is thus in an ideal state to accept those laws.
Thus, priority must be given to remedying social issues first, that is, to eradicate poverty, to provide free education and so forth.
There is also the view, held by a minority of Muslims, that the laws of hudud are no longer relevant and suitable for the contemporary Islamic world.
All ulamas, be it currently or in the past, from all streams of thought, agree that the laws that make Islam's penal code and the hudud are indicated in Islam's canon of texts.
But, the difference between them is in how those texts are to be interpreted, the conditions that are required for the implementation of those laws, and how relevant they are for the current situation.
The majority of ulamas, be it now or in the past view those laws as a whole as Islamic, but nonetheless agree that the social conditions that would enable those laws to be implemented are practically impossible to reconstruct.
Thus, those laws are basically inapplicable. Thus, at best, hudud is to be seen as a preventive mechanism. The purpose is so that it can evoke the awareness of the severity of the crimes that would deserve the penalties as severe as those demanded by the hudud laws.
Questions that need to be answered
Prof Tariq Ramadan stresses that there are several key questions that need to be asked to official religious institutions all over the world regarding the hudud, regardless of whichever tradition, be it Sunni or Shiite, regardless of whichever Mazhab (denomination), be it Hanafi, Maliki, Syafi'I, Ja'fari or others.
It should also not be limited to any schools of thought, be it literalist, salafist, reformist and so on.
This should be prioritised before we can regard the discussion of hudud as final.
What are the texts, including their level of authenticity that should be a reference for the hudud laws?
Where is the line of distinction among interpretations that already exist, and what is the difference between what happened in the Islam's long history of legal theory and Islam in the contemporary world?
Are the conditions for each ruling to be set according to the sources alone, the consensus of the ulamas, or the individual will of certain ulamas in the history of Fiqh?
What is the difference in each approach? What are the mitigating circumstances among the countless religious authorities throughout history and in the many mazhabs?
The socio-political contexts, or al-waqi', should always be given attention of ulamas as one of the precondition for each implementation of the hudud.
As a result, the participation of key intellectuals in the social sciences is required in our discussions of this issue.
Thus, in today's context, is the implementation of hudud still possible?
What are the conditions that are required, in terms of transparency and accountability in the political system, in terms of freedom of speech, equality under the law, public education, the eradication of poverty and social justice?
Which are the contentious point of disagreements, and why?
These questions are meant to further clarify the issue through giving attention to the range of interpretive issues towards the texts, and to consider the determining factors in contemporary conditions and their social evolution.
This process of contemplation must begin and proceed from an understanding of both text and context while holding steadfast to the objective and message of Islam.
This requires the most complete initiative, time and the preparation of space to dialogue and debate. It is not enough to simply discuss it at a national level, but also internationally, among Ulamas, intellectuals and among Muslim communities themselves.
This issue is not only based on the relationship between text and interpreters but also their combined relationship with context, which requires the involvement of those who are knowledgable in world affairs.
Between the implicit and the objective
The objective that justifies a particular interpretation must be driven by how the texts of the laws are viewed. The goals that are already pre-determined are the preservation of life and justice.
The implementation of hudud based on literal readings, without taking into account contexts will only lead to injustice.
The Caliph Umar Al-Khattab suspended the implementation of hudud laws during droughts, this even when the statements of hudud were clear. Despite this, Umar al-Kattab understood that the execution of hudud laws in that context would only lead to injustice.
The contemporary circumstance of the Muslim ummah today is far more complex.
Oppression, be it apparent or as a result of poor administration, a flawed economic system, corruption, nepotism and the like can be regarded as a long "draught" in themselves.
Thus, the implementation of hudud laws that do not regard the increasingly complex contexts of the Muslim world is not a sign of loyalty to the teachings of Islam.
Instead, it will only upset the highest goals of Islamic teachings that values justice.
Moving forward
In the spirit of Umar Al-Khattab, the anxieties to ensure justice is served and protected should be prioritised ahead of implementing hudud laws while ignoring contexts.
The focus should also be on efforts to shape an educated society to the point where they can go beyond thinking in terms of formal paradigms, which only values the appearance and form of religion, while ignoring the content, substance and matter of religion, which is far more important.
Stressing interpretations and approaches to punishment that are uncompromising will not make society more loyal to the teachings of Islam.
The ability to encourage social justice and the safeguarding of every individual's integrity, male or female, rich or poor, in actuality will ensure loyalty that is more deserving of Islam.
According to the norms of Islam, the issue that is important is to secure the rights of individual and society, and not to execute punishments that are in actuality to be implemented only on strict and narrow conditions.
It is time we keep the question of hudud laws away from any exploitation of public perception and sentiments.
Muslims should reject the manipulation of their Islamic faith by formalist legitimisation and focus instead on the inner message of Islam that calls for spirituality, demands education, justice and the respect of pluralism.
It is important for Muslims to divert their attention from what is limited by laws to what they are actually meant to protect.
That is to say, an enlightened spirit, integrity, the freedom of each human being, as well as justice that has always been the most important foundation of Islamic teaching.
AHMAD FAROUK MUSA is chairman of the Islamic Renaissance Front.
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Richard Teo • Sep 26, 11 8:43
Before rejecting outright the implementation of hudud law, Pakatan allies should try and find a solution acceptable to both Muslims and non-Muslims.
If hudud laws can act as a form of deterrent to many of the crimes that we are currently facing today then many regardless of race and religion would welcome the timely intervention of laws that would deter crime.
That law, the hudud law, which may sound medieval and ancient perhaps could be the answer to the lawlessness and corruption that we see in Malaysia.
Part of the hudud law which borders on morality however should not be applicable to the non-Muslims since their religion may not view it as serious to the extent that authorities should interfere in their practice.
This include khalwat (close proximity) and adultery. The acceptance of such practice is not to say that it condones immorality but more because such sin if perpetuated by the individual is best left for him to be punished by God in the after life.
The common form of criminality such as murder, rape , theft corruption however can be applicable to everyone. Normal law abiding citizens of every race and religion would abhor such crimes and therefore should have no objections if harsh punishment is meted out to the perpetrators.
There is no valid reason for any one to oppose such punishment even if it may involve the cruel form of hand chopping and head chopping. Such gruesome form of punishment may appear primitive but it certainly does serve a purpose of being a deterrent. Like in Saudi Arabia or in some Middle Eastern countries such forms of punishment should even be publicly exhibited to have a more forceful impact.
Non-Muslims who are law abiding citizens should not be afraid of the Islamic laws if its implementation would ensure a safer and more peaceful environment to live in.
However safeguards should also be in place that certain aspect of the religious laws that affect Muslims should not be enforced on people of other faiths.
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A Vaithilingam • Sep 29, 11 9:32
Those who are used to Kelantan Menteri Besar Nik Aziz Nik Mat, understand him as a person who sounds tough but can be quite humane when pressured for a fair deal.
I remember when leading a Malaysian Consultative Council of Buddhism, Christianity, Hinduism and Sikhism (MCCBCHS) delegation in early 90s at Kota Bharu, he was insistent for the most part of the meeting on the implementation of the hudud laws in Kelantan.
However, he was quite cordial and respectful of our views. He kept on assuring us that the new laws would not infringe on our own respective religions and customs.
We parted most amicably with him agreeing to consider our views whilst at the same time he requested us to study his proposal.
Within a few weeks he had sent us the decision of his government not to impose the hudud laws and other Syariah Laws on non-Muslims.
We were also aware of the fact that the Parliament must amend the federal constitution before Kelantan government can implement the hudud laws on non-Muslims.
Our council then went on a nationwide campaign meeting all political party leaders to request them not to support any amendment to the constitution.
The problem we have in this country is that our non-Muslim MPs from the ruling party from peninsular and East Malaysia voted in the year 1988 in favour of amendments to Article 121(1) and (1A) of the federal constitution to severely diminish the power of the Civil Courts.
The irony was that Nik Aziz restored the freedom of non-Muslims to build temples and churches, and the demolition of places of worship was prevented and settled by discussion.
Even the lion dances banned before was brought back again in the 90s in Kelantan. As religious organisation leaders we found it embarrassing to criticise the Kelantan Government's restrictions on alcohol, gambling and vice.
However, it is my personal opinion that hudud laws and all other Islamic laws should not be implemented in Malaysia, given our multi-racial and multi-religious population.
It is not healthy for there to be two sets of criminal laws, and for Muslims and non-Muslims to face different punishments for the same offences.
A Vaithilingam is a former president of MCCBCHST.
You may read this article at http://malaysiakini.com/letters/177238
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Tazkirah terbaik ramadhan kali ini oleh saudara Nisar Mohammad Ahmad
Bulan Ramadan yang penuh keberkatan telahpun secara rasmi memasuki fasa separuh keduanya.
Kalau dalam perlawanan bola sepak, separuh masa kedua adalah kesempatan terbaik bagi memperbaiki kelemahan semasa separuh masa pertama.
Jika gawang dibolosi beberapa kali semasa separuh masa pertama, maka kesempatan di separuh masa kedua perlu digunakan semaksima mungkin untuk memperbaiki kelemahan, memperbetulkan strategi dan mempertajamkan jentera serangan dengan harapan dapat beroleh kemengangan di akhir perlawanan.
Jika menang akan diberi mata kemenangan, jika tewas hanya penat dan lelah yang diperolehi tanpa sebarang mata. Begitulah juga halnya dengan Ramadan yang telah kita harungi sehingga ke separuh kedua ini.
Masjid dan surau masih lagi dapat bertahan dengan jumlah jemaah yang ramai ketika Solat Tarawih walaupun tidak seramai ketika di permulaan Ramadan. Namun, lagu-lagu raya yang semakin galak dikumandangkan akhir-akhir ini begitu mengganggu konsentrasi kita untuk beribadah.
Lagu-lagu raya yang begitu awal dimainkan ini seolah-olah tidak sabar-sabar ingin menerima kehadiran Aidil Fitri dan dalam masa yang sama kita tidak sedar ia juga seolah-olahnya menyuruh Ramadan 'berlalu secepat mungkin' agar dapat segera berhari raya.
Antara adat dan syariat
Begitulah suasananya Ramadan di tempat kita. Bila sampainya Ramadan, selain ibadah puasa, sahur dan tarawih, ia juga sinonim dengan bazar ramadan, murtabak, moreh dan sebagainya.
Ibadah puasa Ramadan juga begitu unik berbanding ibadah-ibadah lain. Ada orang yang solat berpuasa, orang yang tak bersolat juga berpuasa. Orang yang menutup aurat berpuasa, orang yang berpakaian seksi juga berpuasa.
Bila waktu malam, mereka akan memendekkan 'waktu operasi' mereka bagi memudahkan mereka bangun awal untuk bersahur dan berpuasa. Para artis pula mengambil kesempatan sempena Ramadan untuk 'berehat' dari aktiviti-aktiviti seni bagi menumpukan kepada ibadah dan aktiviti-aktiviti amal.
Begitulah ragamnya masyarakat kita menyambut Ramadan dengan cara tersendiri yang bersandarkan kepada kefahaman masing-masing terhadap falsafah di sebalik Ramadan.
Walauapapun cara kita menerima kehadiran Ramadan, suatu yang semua perlu faham ialah natijah dan tujuan berpuasa ialah untuk meraih taqwa. Jika sinar ketaqwaan itu tidak terzahir daripada tingkahlaku kita, maka ada suatu yang tidak kena dengan puasa yang kita lakukan.
Taqwa sebagai matlamat puasa
Perkataan taqwa, meskipun didengar saban waktu - sekurang-kurangnya empat kali seminggu iaitu ketika mendengar khutbah Jumaat - namun masih ramai yang tidak memahami akan maksud dan falsafahnya.
Imam Ali bin Abi Talib mendefinisikan taqwa sebagai 'meninggalkan perbuatan maksiat, dan tidak tergoda dengan rasa sudah baik mengerjakan ketaatan'. Beliau juga membahagikan ciri-ciri taqwa kepada empat iaitu; Al-Khauf minal Jalil (Takut kepada Allah yang Maha Agung), Al-Amal bit Tanzil (Beramal apa yang Allah turunkan dalam Al-Quran), Ar-Ridha bil Qalili (Rasa cukup dengan sedikit yang kita ada) dan Al-Ist'dad ila yaumirrahiil (bersedia menghadapi hari keberangkatan/kematian).
Imam Syafie pula berkata, kamu boleh lihat diri kamu berada di puncak ketakwaan apabila berlaku perkara berikut: Al-Juud minal Qalil (Kamu bersedekah walaupun duit yang kamu ada tinggal sedikit), Al-War'u 'Indal Khalwah (Kamu bersikap wara' ketika kamu berseorangan) dan An-Takuna kalimata Haqqin Inda Ma Yukhafu wa Yurja' (Kamu dapat katakan kebenaran di hadapan orang yang kamu takuti dan kamu harapkan sesuatu daripadanya).
Seterusnya Al-Hasan mendefinisikan taqwa sebagai 'menjaga diri daripada yang diharamkan dan menunaikan yang diwajibkan.' Ibn Kathir pula manyatakan taqwa berasal daripada perkataan tawaqqi, iaitu menjaga diri daripada perkara yang tidak diingini manakala Ibn Abbas menggambarkan orang yang bertaqwa ialah mereka yang takut dalam keadaan berwaspada daripada balasan Allah dengan meninggalkan dorongan nafsu, dan mengharapkan rahmat Allah dengan percaya terhadap perkara yang datang daripada-Nya.
Begitulah pandangan-pandangan ulama yang sedikit sebanyak dapat menjernihkan lagi kefahaman kita terhadap maksud taqwa. Jika taqwa difahami, maka kita pastinya faham arah tuju puasa yang kita laksanakan.
Jika puasa dan ibadah Ramadan yang kita laksanakan tidak berjaya membawa ciri-ciri taqwa ke dalam diri, maka pasti ada suatu yang tidak kena atau kecacatan dengan puasa yang kita laksanakan.
Pokok pangkalnya, setiap tingkahlaku yang dilakukan di atas mukabumi ini perlu berlandaskan 'ilmu'. Jika seorang penjenayah pun menggunakan ilmu dan berstrategi dalam melakukan jenayah mereka, apatah lagi apabila kita ingin melakukan ibadah kepada Allah, pasti ia perlu bersandarkan ilmu dan kefahaman yang jelas, bukan kerana ikut-ikutan.
Islam agama ilmu
Sesungguhnya Islam adalah agama yang berdiri di atas prinsip 'ilmu dan 'kefahaman' yang jelas berteraskan dalil dan hujjah, bukan ikut-ikutan atau warisan nenek-moyang semata-mata.
Bahkan ayat pertama diturunkan di dalam Al-Quran ialah berkaitan ilmu iaitu ayat 'Bacalah' (Iqra') di dalam Surah Al-'Alaq. Sepanjang pengamatan saya, lantaran tiadanya ilmu dan asas yang jelas tentang syariat Islam, maka terjadilah perkara-perkara seperti ramainya umat Melayu Islam kita yang sukar membezakan perkara syariat dan adat.
Natijahnya, tindak tanduk kita kadangkala tidak mencerminkan syariat Islam, tetapi lebih kepada adat yang telah kita anggap seperti syariat, malah ada kalanya, jika salah i'tiqad, adat tersebut boleh menyimpang daripada prinsip syariat yang sebenar.
Contohnya ada yang anggap menanam uri selepas kelahiran itu adalah tuntutan 'syariat', tetapi sebenarnya ia hanyalah adat dan petua nenek moyang. Bahkan akan menjadi khurafat jika kita beri'tiqad ia boleh menjejaskan kesihatan anak-anak dan sebagainya. Itu belum diambil kira amalan khurafat dan mistik yang lain seperti pemujaan dan sebagainya yang sememangnya orang Melayu amat 'pakar' di dalamnya.
Senario yang berlaku hari ini mungkin boleh mengesahkan perkara ini. Contohnya; kita kisah tentang perlunya meletak atau menggantung ayat Al-Quran, gambar kaabah dan lain-lain di dinding rumah, tetapi kita tidak kisah jika ada penghuni-penghuni rumah dan anak-anak kita yang tidak menghadap qiblat (bersolat).
Perkara pokok di sini ialah solat, sementelah menggantung ayat Al-Quran adalah perkara cabang.
Kita marah bila akhbar berbahasa Inggeris menyiarkan artikel/gambar babi, tetapi kita tidak rasa apa-apa apabila ada akhbar berbahasa Melayu yang menyiarkan iklan keputusan judi-4D,Toto, Magnum dan sebagainya.
Selain mengharamkan babi, bukankah Al-Quran juga mengharamkan judi, atau kita hanya beriman dengan sebahagian Al-Quran dan meninggalkan yang selainnya?
Kita marah bila ada bukan Islam ingin mendekati Al-Quran, membaca dan memahami tafsirannya, tetapi kita tidak kisahpun bila ramai muslim yang bukan sahaja tidak faham, malah buta Al-Quran.
Bukan salah perarakan itu, tetapi memperingati Rasulullah itu perlu dilihat dari skop yang lebih besar.
Senario seterusnya, apabila ada pihak yang mengeluarkan arahan (dengan bersandarkan dalil dan nas yang rajih) agar tidak diperdengarkan bacaan al-Quran sebelum laungan azan khususnya di waktu subuh, maka ramai yang menjadi hero dan bangun membantah seolah-olah arahan itu anti-Islam, namun anehnya bilangan yang pergi ke masjid untuk solat subuh masih juga Ssedikit.
Boleh diperiksa di mana-mana masjid dan surau hanya ada beberapa saf sahaja ketika solat subuh. Di manakah hero-hero yang lantang berbicara tadi? Soalnya, jika arahan yang dikeluarkan bersandarkan nas dan dalil, kita yang membantah kerana ilmu atau apa sebenarnya?
Penutup
Nah, begitulah sedikit sebanyak senario ketidahfahaman masyarakat tentang syariat Islam menyebabkan kejahilan di dalam agama terus berterusan. Lebih membimbangkan jika tindakan orang yang jahil terhadap syariat Islam ini akan menjadi fitnah kepada agama suci ini manakala orang alim hanya menjadi 'penonton' apabila orang jahil itu memburukkan imej agama.
Justeru, bagi mengelakkan diri kita daripada dimanipulasi oleh mana-mana pihak, ilmu-ilmu tentang syariat Islam perlu dipertingkatkan agar amal ibadah yang kita laksanakan adalah bersandarkan ilmu dan diterima Allah hendaknya.
Bukanlah maksudnya kita perlu meningkatkan ilmu Islam sehingga ke peringkat PhD, tetapi memadailah kita faham perkara-perkara asas di dalam Islam. Yang paling penting keberadaan kita di dalam Islam ini juga perlu bersandarkan ilmu dan kesedaran yang jelas bukan kerana faktor 'genetik' atau warisan keluarga.
Kita juga mohon agar dijauhkan puasa kita daripada puasa adat berteraskan taqlid buta yang tidak akan memberikan apa-apa melainkan lapar dahaga.
Tempat: Auditorium, Kuala Lumpur Selangor Chinese Assembly Hall (Berhadapan Stesen Monorail Maharajalela), Jalan Maharajalela, Kuala Lumpur
Waktu: 8 malam hingga 10 malam
Tarikh: Selasa 26 Julai 2011
Anjuran Bersama: Free Public Forum (FPF), Amnesty International Malaysia, dan Institute for Democracy & Economic Affairs (IDEAS)
Kali ini kita akan bersama anak anak muda untuk membincangkan hal-hal seperti hak asasi, demokrasi, negara, politik, dan sebagainya sempena peristiwa Bersih 2.0 yang berlaku pada 9 Julai 2011. Untuk mewarnakan lagi suasana, kita bawa para speaker dari pelbagai jalur ideologi untuk mencari dimanakah kita berbeza pendapat dan dimanakah kita bersama pendapat sekalipun kita berbeza.
Barisan speaker terdiri daripada:
Kehadiran percuma, boleh bawa rakan seramai mungkin.
Belia benci DADAH!
