Moral tonggak utama lahir generasi cemerlang

Moral tonggak utama lahir generasi cemerlang

Oleh Ismail Awang
BELIA adalah kumpulan penting dalam masyarakat dan mewakili sebahagian besar penduduk dengan golongan berusia 15 hingga 39 tahun itu merangkumi 41.5 peratus daripada jumlah rakyat negara ini, berdasarkan perangkaan 2005. Dalam tempoh 2006-2010, golongan belia dijangka meningkat pada kadar purata 1.1 peratus setahun, daripada 11.10 juta pada 2005 kepada 11.65 juta pada 2010. Dengan pertambahan ini, adalah dijangkakan lebih banyak cabaran akan dihadapi bagi membolehkan belia memainkan peranan lebih berkesan dalam negara. Ia selaras dengan Dasar Belia Negara, digubal pada 1985 yang menjadi asas untuk pembangunan seimbang dalam bidang ekonomi dan sosial untuk golongan belia.

Tanpa mengetepikan peranan persediaan belia dengan pelbagai peluang ekonomi dan program pembangunan belia seperti latihan kepemimpinan, kemahiran dan keusahawanan, suatu dimensi yang juga penting diberi tumpuan ialah menyediakan belia dengan kekuatan pertahanan diri untuk menghadapi anasir yang boleh merosakkan, dibawa bersama dalam arus pemodenan serta gelombang globalisasi. Dalam usaha negara melahirkan modal insan bertaraf dunia, negara bukan sekadar memerlukan rakyat berpengetahuan, berkemahiran dan inovatif, malah belia juga perlu dilengkapkan dengan etika kerja positif dan nilai kerohanian. Justeru, program pembangunan modal insan untuk belia perlu memberi penekanan kepada aspek etika, moral dan kerohanian. Program berteraskan moral dan etika perlu menjadi asas penting di semua peringkat perancangan dan pelaksanaan program pembangunan untuk belia sebagai melengkapkan pembangunan fizikal.
Menurut laporan Rancangan Malaysia Kesembilan (2006 - 2010), pelbagai masalah sosial membabitkan belia seperti penagihan dadah, sumbang mahram dan rogol menunjukkan peningkatan ketara. Penagih dadah di kalangan belia meningkat daripada 24,940 kes pada 2001 kepada 41,684 kes pada 2005, manakala kes rogol meningkat daripada 662 pada 2001 kepada 919 kes pada 2005. Ini belum lagi mengambil kira masalah sosial lain seperti lumba haram, melepak, kegiatan samseng, vandalisme, keganasan, buli, pengedaran dadah, perzinaan, pelacuran, merokok dan sebagainya. Era ledakan teknologi maklumat terutama perkembangan komputer dan internet mengubah landskap budaya masyarakat. Tanpa mengetepikan kepentingan dan faedahnya, kemunculannya menjadi medan untuk segelintir manusia bagi membuang masa untuk ‘chating’, melayari laman pornografi, menyebarkan khabar angin berunsur fitnah dan sebagainya. Penyalahgunaan internet tambah mengusutkan lagi masalah gejala sosial di kalangan remaja di negara ini. Kerajaan perlu melaksanakan dengan berkesan peraturan dan undang-undang bagi mengawal corak penggunaan `kafe siber’ dan internet.
Ibu bapa perlu mengawasi atau mengawal anak supaya tidak melayari laman pornografi dan bahan bacaan yang boleh merosakkan jiwa dan moral anak. Pendidikan moral bukan saja perlu diajar di sekolah, malah juga di rumah. Barangkali agak mustahil dalam era globalisasi ini untuk menyekat segala pengaruh negatif yang datang dari luar. Namun, dengan pendidikan moral yang berkesan, maka ia akan dapat mendidik anak bagi menghayati nilai murni supaya mereka dapat mengamal, menerima dan membuat keputusan yang bertanggungjawab mengenai pelbagai situasi dalam kehidupan. Pengaruh keluarga adalah faktor yang akan menentukan personaliti belia. Selain faktor pengaruh ibu bapa, masalah personaliti negatif di kalangan belia juga timbul oleh keadaan sekeliling sama ada daripada rakan sebaya, video, televisyen, akhbar dan sebagainya. Namun, disiplin ibu bapa paling dominan yang dikaitkan dengan personaliti belia. Masyarakat perlu bertanggungjawab terhadap masalah moral generasi muda kini. Sikap tidak ambil peduli, tidak saling menasihati dan tidak tegur-menegur atas perkara mungkar menambahkan lagi masalah gejala sosial kini. Kawalan sosial adalah cara digunakan oleh masyarakat untuk mempengaruhi tingkah laku ahlinya supaya mereka mematuhi norma sosial, tradisi dan pola tingkah laku yang penting bagi melicinkan perjalanan masyarakat. Teori kawalan sosial mengandaikan bahawa masyarakat perlu mengawal sifat manusia yang cenderung kepada sifat haiwan. Pembangunan yang sebenar menurut perspektif Islam adalah pembangunan yang menjadikan nilai akhlak dan kerohanian sebagai dasar yang memimpin setiap kegiatan ekonomi, politik dan sosiobudaya manusia. Begitulah juga hendaknya bagi setiap perancangan dan pelaksanaan program bagi membangun belia di negara ini, selaras dengan hasrat negara yang memerlukan modal insan bertaraf dunia bagi mencapai Misi Nasional. Sehubungan itu, penekanan perlu diberi bagi pelaksanaan agenda integriti untuk golongan belia, seperti strategi pelaksanaan dan pelan tindakan untuk pelbagai institusi masyarakat dalam Pelan Integriti Nasional (PIN). Tanpa ketahanan diri yang kukuh, golongan belia akan mudah terdedah kepada pelbagai pengaruh asing dan budaya negatif yang hadir di persekitarannya. Seperti ditegaskan oleh Malik bin Nabi bahawa pengaruh lingkungan yang bersifat kebendaan (konkrit) lebih besar terhadap individu berbanding pengaruh ilmu pengetahuan, himpunan maklumat dan pembelajaran. Malah menurutnya, budaya penyebab utama yang membentuk sahsiah individu. Maka beliau menetapkan moral sebagai tonggak utama dalam melaksanakan pendekatan pendidikan budaya. Pembinaan sahsiah individu tidak akan berjaya tanpa diasaskan atas nilai moral yang kuat, dan kekuatan masyarakat boleh bertambah dan berkurangan, sesuai dengan pengaruh dinamika moralnya. Kemajuan dan kesejahteraan negara pada masa depan sebahagian besarnya bergantung kepada belia kerana mereka adalah aset dan potensi utama untuk membangunkan negara. Bagi memenuhi keperluan itu, pelbagai program dirancangkan yang bertujuan melengkapkan belia dengan pengetahuan dan kemahiran diperlukan untuk membolehkan mereka menghadapi cabaran pembangunan ekonomi, pemodenan dan arus globalisasi kini. Bagi mencapai pembangunan modal insan yang holistik, program pembangunan belia perlu diberi penekanan kepada aspek etika, nilai moral dan kerohanian yang utuh. Penekanan seimbang di antara aspek pembangunan kebendaan dan kerohanian diperlukan bagi mewujudkan kecemerlangan di kalangan belia. Ini selaras dengan tema Hari Belia Negara pada 2008 iaitu ‘Belia Cemerlang Negara Terbilang’.


Penulis ialah Timbalan Ketua Jajahan Kota Bharu, Kelantan

http://www.bharian.com.my/Current_News/BH/Thursday/Rencana/20080514234155/Article/index_html

Batu Putih by Dr Rais Yatim

Penghujung ‘pertikaian’ dua sahabat

Oleh Dr Rais Yatim

SATU panel 16 hakim Mahkamah Keadilan Antarabangsa (ICJ) akan bersidang di The Hague, Belanda, 23 Mei ini untuk mengumumkan satu-satunya keputusan kes terpenting membabitkan kedaulatan ke atas Pulau Batu Puteh, Middle Rocks dan South Ledge, yang menjadi pertikaian sempadan berlarutan antara Malaysia dan Singapura. Walau apapun keputusan ICJ kelak - sama ada memihak kepada Malaysia atau sebaliknya - rakyat Malaysia sudah tentunya akan berpegang kepada prinsip menghormati keluhuran undang-undang antarabangsa. Sejak turun-temurun, Pulau Batu Puteh - yang berkeluasan lebih kurang setengah padang bola sepak dan terletak 7.7 batu nautika dari pantai negeri Johor di Tanjong Penyusoh - adalah tempat berlindung dan berehat bagi nelayan yang berulang-alik mencari rezeki di sekitar perairan yang kaya dengan khazanah laut.
Tetapi, tiga dekad lalu hingga kini muncul pula satu tuntutan terhadap pulau itu yang selama ini menjadi sebahagian daripada jajahan Kesultanan Johor. Ia bermula apabila Singapura pada 14 Februari 1980 menghantar nota bantahan terhadap peta Malaysia terbitan 1979 yang secara jelas meletakkan Pulau Batu Puteh sebahagian wilayah Malaysia. Selepas itu, Singapura turut melebarkan tuntutannya ke atas Middle Rocks dan South Ledge berdekatan dengan Pulau Batu Puteh pada Februari 1993. Pada 6 Februari 2003, Malaysia dan Singapura sudah menandatangani satu perjanjian khas membawa pertikaian itu untuk pengadilan ICJ. Pendirian Malaysia dalam perkara ini adalah jelas dan mudah. Seperti mana yang sudah kita nyatakan dalam hujah Malaysia ketika perbicaraan di ICJ, kita percaya bahawa Pulau Batu Puteh selama ini adalah sebahagian daripada wilayah negeri Johor. Kita sudah menekankan pada ICJ bahawa tiada perkara berlaku yang boleh mengetepikan kedaulatan Malaysia terhadap pulau itu.

Kehadiran Singapura di Pulau Batu Puteh hanyalah bertujuan untuk membina dan mengurus rumah api dengan izin pemiliknya, Kerajaan Johor, tanpa mengalih kedaulatan Malaysia ke atas Pulau Batu Puteh. Negara kita mempunyai lebih daripada 1,000 pulau. Banyak di antaranya terletak di perairan strategik dan kaya dengan sumber alam, maka tidak hairanlah jika kadangkala muncul pertikaian wilayah yang membabitkan pulau itu atas sebab tertentu. Adalah malang apabila Malaysia akhirnya terpaksa memilih saluran undang-undang antarabangsa berhubung isu ini. Keputusan untuk merujuk pertikaian yang timbul kepada pihak ketiga dilakukan hanya selepas semua usaha melalui saluran diplomatik dan politik menemui jalan buntu. Sebelum ini, Malaysia pernah membuat pilihan seumpama ini sebanyak dua kali. Pertikaian wilayah antara Malaysia dan Indonesia terhadap Pulau Sipadan dan Ligitan di perairan Sabah sudah dirujuk kepada ICJ, manakala kebimbangan kita terhadap kerja penambakan laut yang dilaksanakan Singapura menyebabkan Malaysia memulakan prosiding timbang tara di Tribunal Antarabangsa bagi Undang-Undang Laut (ITLOS). Dalam kes tuntutan terhadap Pulau Sipadan dan Pulau Ligitan, ICJ dengan keputusan majoriti 16-1 yang dibuat pada 17 Disember 2002, mendapati bahawa kedua-dua pulau itu adalah milik Malaysia. Berhubung kes kerja penambakan laut oleh Singapura pula, ITLOS mengeluarkan perintah sementara pada 9 Oktober 2003, yang antara lainnya, mengarahkan Singapura supaya tidak menjalankan aktivitinya dengan cara yang boleh memudaratkan hak Malaysia atau membawa kesan buruk kepada persekitaran marin.
Dalam kedua-dua kes ini, keputusan prosiding mengesahkan pendirian Malaysia dan membuktikan apa yang kita percaya selama ini adalah benar. Tetapi keputusan ini tidak mungkin boleh dicapai Malaysia tanpa penyediaan kes yang rapi, teliti dan terancang yang boleh disifatkan bertaraf dunia. Prestasi rekod yang membanggakan ini diteruskan dalam penyediaan kes Pulau Batu Puteh di ICJ. Tiga daripada lima pakar undang-undang antarabangsa yang mewakili Malaysia pada prosiding Pulau Batu Puteh di ICJ sudah mewakili negara ketika kes Pulau Sipadan dan Pulau Ligitan, dan juga ketika ITLOS mengenai kes kerja penambakan laut oleh Singapura. Ketiga-tiga mereka - Profesor Universiti Cambridge, Sir Datuk Elihu Lauterpacht QC dan Datuk James Crawford berserta dengan Profesor Undang-Undang Antarabangsa Universiti Leiden, Datuk Nicolaas Jan Schrijver - adalah antara yang terbaik dalam bidang mereka. Di bawah kepemimpinan Tan Sri Abdul Kadir Mohamad, wakil Malaysia untuk kes Pulau Batu Puteh dan dibantu Datuk Noor Farida Ariffin yang bertindak sebagai Wakil Bersama, pasukan undang-undang kita menyediakan kes ini yang membabitkan kerja penyelidikan hampir 30 tahun. Lebih daripada 55 pakar terbabit dalam pencarian rekod dan maklumat di sekitar 40 lokasi dan sembilan negara. Tiada usaha diabaikan demi menyediakan hujah paling kukuh untuk dikemukakan kepada ICJ. Persediaan Malaysia untuk menghadapi kes ini juga tidak mungkin berjaya tanpa bantuan daripada Jabatan Peguam Negara, Jabatan Arkib Negara, Jabatan Ukur dan Pemetaan Malaysia serta Kerajaan Negeri Johor. Kerjasama antara agensi kerajaan turut membabitkan tidak kurang 35 kementerian, agensi, jabatan, Angkatan Tentera Malaysia, Polis Diraja Malaysia dan institusi pengajian tinggi awam. Ia boleh dijadikan salah satu kajian kes mengenai kerjasama dan dedikasi dalam mempertahankan kepentingan tanah air. Bagi memberi gambaran betapa lamanya jangka masa hampir 30 tahun diambil untuk membuat persediaan kes Pulau Batu Puteh, bayangkan bagaimana teraju utama di Kementerian Luar, sebagai contohnya, sudah bertukar tangan bukan sekali dua, tetapi tujuh kali! Kerja penyelidikan kes ini bermula ketika Tan Sri Tengku Ahmad Rithauddeen Tengku Ismail memegang jawatan Menteri Luar. Beliau diganti Tun Mohd Ghazali Shafie pada 1981, tetapi dilantik semula sebagai Menteri Luar pada 1984. Saya pula dilantik sebagai Menteri Luar dua tahun kemudian dan diganti Tan Sri Abu Hassan Omar pada 1987. Namun, kerja penyelidikan berkaitan kes Pulau Batu Puteh tetap berterusan sehingga Datuk Seri Abdullah Ahmad Badawi menjadi Menteri Luar pada 1991 dan sampailah Datuk Seri Syed Hamid Albar yang mengambil alih jawatan itu pada 1999. Kini, seperti ditakdirkan, saya sekali lagi diberi kepercayaan menerajui Kementerian Luar ketika kes Pulau Batu Puteh hampir sampai ke noktahnya. Semua Menteri Luar yang mendahului saya sejak tiga dekad lalu wajar diberi pengiktirafan. Rentetan khidmat itu boleh dianggap umpama sebuah obor yang dibawa silih berganti. Rasanya tidak kena sekiranya saya tidak juga merakamkan setinggi-tinggi penghargaan kepada semua pegawai yang terbabit - ada di antara mereka bersara - yang sudah berkhidmat dengan penuh dedikasi demi memastikan penyediaan terbaik kes ini di ICJ. Kes ini amat dekat di hati kita. Bukan saja kerana masa dan usaha yang dicurahkan, tetapi atas rasa tanggungjawab bersama kepada rakyat Malaysia untuk melakukan yang terbaik demi mempertahankan kedaulatan tanah air. Keputusan penghakiman pada 23 Mei ini akan menandakan bukan saja berakhirnya satu perjalanan yang panjang, tetapi juga dari segi matlamatnya yang berbaloi. Akan tetapi semua pihak harus menerima hakikat bahawa mana-mana kes mahkamah tidak boleh dijamin keputusannya. Apa yang boleh kita lakukan hanyalah menyediakan hujah terbaik, dengan harapan bahawa barisan hakim akan bersetuju dan membuat keputusan menyebelahi kita. Seperti yang saya sampaikan kepada rakan sejawatan saya di Singapura, jika penghakiman ICJ kelak menyebelahi Malaysia, maka Singapura mestilah sedia menerima hakikat ini. Dan jika penghakiman menyebelahi Singapura pula, maka Malaysia akan menerima keputusan itu. Sebagaimana kedua-dua negara menghormati undang-undang antarabangsa, begitu jugalah kedua-dua pihak perlu menghormati keputusan ICJ. Tidak syak lagi, rakyat Malaysia juga sedemikian. Pertikaian mengenai Pulau Batu Puteh sesungguhnya boleh diibaratkan seperti duri dalam daging dan menjengkelkan. Ia melintangi hubungan kita dengan salah satu jiran terdekat daripada kalangan anggota Asean. Kita berharap agar resolusi terhadap pertikaian ini dapat membuka laluan bagi memudahkan penyelesaian isu dua hala yang lain di antara Malaysia dan Singapura. Keputusan kita untuk merujuk pertikaian ini ke ICJ menunjukkan bahawa Malaysia adalah sebuah negara yang menjunjung kedaulatan undang-undang dan mengesahkan kedudukan kita sebagai anggota masyarakat antarabangsa yang dihormati. Tidak seharusnya akan timbul rasa sakit hati oleh mana-mana pihak, tidak kiralah apa pun keputusan mahkamah ICJ kelak. Malaysia dan Singapura sudah pun memberi persetujuan dalam perkara ini. Kedua-dua negara juga bersetuju untuk mengadakan mesyuarat Jawatankuasa Teknikal Bersama yang akan diketuai Ketua Setiausaha Kementerian Luar, Tan Sri Rastam Mohd Isa dan rakan sejawatannya dari Singapura, sebelum keputusan kes ini diumumkan ICJ. Di hadapan kita berada cabaran sebenar. Dan, tugas sebenar baru saja bermula. Pada akhirnya, tindakan yang akan dilakukan Malaysia dan Singapura selepas 23 Mei ini akan menentukan sama ada kedua-dua pihak dapat mencapai apa yang saling dihajati - bagi menamatkan kelantangan berkaitan satu-satunya isu dua hala yang mengekang Malaysia dan Singapura selama lebih tiga dekad. Walau apapun keputusannya, Malaysia dan Singapura seharusnya kekal sebagai rakan dan jiran yang saling terikat kukuh dengan semangat persefahaman dan keharmonian.

Datuk Seri Utama Dr Rais Yatim ialah Menteri Luar, Malaysia

http://www.bharian.com.my/Current_News/BH/Thursday/Rencana/20080514234304/Article/index_html

Wang pencen tidak dikira harta pusaka

Jawapan disediakan Exco Persatuan Peguam Syarie Malaysia (PGSM), Siti Razasah Abd Razak. Sebarang komentar boleh dihantar ke excopgsm@yahoo.com. Layari http://peguamsyarie.blogspot/.

Maka, huraian ini adalah khusus kepada huraian biasa berkaitan pencen, pencen terbitan, ganjaran dan ganjaran terbitan.

Apabila pesara meninggal dunia, bayaran pencen kepada akan diberhentikan. Bayaran pencen akan disambung bayar kepada orang tanggungan dan bayaran itu dinamakan Pencen Terbitan. Akta Pencen menetapkan apabila pesara meninggal dunia, bayaran pencen berikutnya akan dibayar kepada orang tanggungan yang layak menerima saja.

Tafsiran orang tanggungan menurut Akta Penyelarasan Pencen 1980 (Akta 238) menyatakan, mereka termasuklah balu atau duda dan anak pesara (si mati) yang belum mencapai umur 21 tahun dan belum berkahwin serta anak yang menuntut di institusi pengajian tinggi untuk ijazah pertama. Anak angkat, cacat otak atau hilang upaya jasmani secara kekal sehingga tidak mampu menanggung diri sendiri juga layak mendapat pencen terbitan itu.

Untuk menentukan jumlah akan diterima setiap bulan oleh tanggungan, ia dikira 1/600 x tempoh perkhidmatan (dikira dalam bulan) x gaji terakhir pesara.

Menurut Wan Abdul Halim Wan Harun dalam Pengurusan dan Pembahagian Harta Pusaka yang merujuk kertas taklimat Pengurusan Pencen di bawah Sistem Pentadbiran Pencen oleh Bahagian Pencen Jabatan Perkhidmatan Awam antara lain menyatakan, objektif Skim Pencen yang hanya dibuat kepada tanggungan pesara dan bukannya waris menurut faraid adalah untuk meringankan beban tanggungan dengan memberi saraan hidup kepada tanggungan pesara yang meninggal dunia sebagai pengorbanan atau pemberian kerajaan kepada kakitangannya. Maka, pencen terbitan tidak dikategorikan sebagai harta pusaka.

Ganjaran pula adalah pemberian majikan kepada kakitangan yang sudah bersara atau dikehendaki bersara daripada perkhidmatan kerajaan. Ia diberikan secara sekali gus kepada anggota yang berpencen bukan seperti pencen yang akan dibayar setiap bulan kepada pesara.

Menurut Wan Abdul Halim yang merujuk Perkara 4 Peraturan-peraturan Pencen 1980 PU (A) 176 tahun 1980, ganjaran diberikan kepada pesara dikira mengikut formula yang ditetapkan iaitu 1/20 x tempoh perkhidmatan (dikira dalam bulan) x gaji terakhir diterima.

Namun, jika seseorang itu bersara, ganjaran akan diberikan kepadanya. Jika beliau meninggal dunia, ganjaran akan diberikan kepada tanggungannya iaitu balu, anak, duda dan ibu bapa. Ia dinamakan ganjaran terbitan.

Akta Pencen tidak mentakrifkan ganjaran terbitan sebagai harta pusaka si mati walaupun sehingga kini khalayak mempersoalkan supaya ganjaran terbitan boleh ditakrifkan sebagai harta pusaka dan hendaklah dibahagikan menurut faraid.

Sudah diperbincangkan bahawa ganjaran terbitan tidak boleh disamakan dengan pencen terbitan. Ini kerana pencen terbitan dikatakan sumbangan kerajaan kepada tanggungan si mati setiap bulan dan ia akan terhenti dengan sebab tertentu seperti apabila anak mencapai umur 21 tahun, sudah berkahwin, tamat pengajian ijazah pertama atau balu atau anak kurang upaya kemudian meninggal dunia.

Ganjaran terbitan diberikan bersangkutan dengan khidmat seseorang dalam kerajaan. Jumlah bayaran berdasarkan tempoh perkhidmatan pesara. Oleh itu, perkiraan ganjaran terbitan sudah ada dan jumlahnya sudah diketahui apabila berlaku kematian. Namun, sehingga kini tujuan dan matlamatnya kurang jelas.

Walaupun Jawatankuasa Fatwa pada 12 September 1988 menyarankan supaya Akta Pencen 1980 dikaji semula namun muzakarah bersetuju bahawa ganjaran terbitan dan pencen terbitan tidak termasuk sebagai harta pusaka dan kaedah pembahagiannya tidak tertakluk kepada kaedah pembahagian harta pusaka.

Ini berdasarkan hujah jawatankuasa itu bahawa ganjaran terbitan dan pencen terbitan yang diperuntukkan Akta Pencen 1980 ialah hadiah kerajaan kepada tanggungan kakitangan kerajaan apabila kakitangan itu meninggal dunia.

Pemberian dibuat atas asas ganjaran kerana perkhidmatan dengan kerajaan seperti diperuntukkan dalam Akta Pencen. Pemberian itu disebutkan sebagai hak tanggungan dan jumlahnya tidak diketahui. Maka, ganjaran dan pencen bukanlah sebagai harta pusaka atau peninggalan si mati yang mesti dibahagikan menurut faraid.

Oleh itu, puan dinasihatkan merujuk persoalan puan kepada kaedah pembahagian di Bahagian Pencen Jabatan Perkhidmatan Awam demi mengetahui pembahagian dan tanggungan yang disenaraikan oleh pesara semasa hayatnya.


http://www.bharian.com.my/Current_News/BH/Thursday/Agama/20080514233720/Article/index_html

Caruman KWSP bukan harta sepencarian

Caruman KWSP - Bukan harta sepencarian
Oleh NOOR AZMAH IBRAHIM

MUNGKIN kita pernah terdengar keluhan golongan isteri bahawa walau sesukar mana menjaga suami yang sakit, apabila berlaku kematian mereka hanya layak mendapat `kepala mayat'.
Ini membawa maksud bahawa balu hanya layak ke atas satu perlapan daripada harta yang ditinggalkan suami apabila ia dibahagi-bahagikan mengikut hukum faraid.
Bagaimanapun, dengan perkembangan undang-undang serta kesedaran wanita tentang hak-hak yang ada, tuntutan harta sepencarian mula meluas bukan sahaja apabila berlaku penceraian tetapi juga kematian.

Malah, mahkamah syariah diberi kuasa yang jelas untuk mendengar dan membicarakan tuntutan tersebut dari mana-mana pasangan Islam yang telah bercerai sebagaimana yang diperuntukan di dalam Enakmen Keluarga Islam yang digubal di negeri-negeri.
Jika harta-harta seperti rumah dan kereta jelas boleh dituntut dengan mengambil kira sumbangan secara langsung atau tidak, namun status wang caruman di dalam Kumpulan Wang Simpanan Pekerja (KWSP) masih menimbulkan persoalan.

Walaupun ada sesetengah pihak bertegas bahawa ia adalah harta sepencarian berdasarkan sumbangan secara tidak langsung, namun sehingga kini ia masih tergantung.
Pensyarah di Jabatan Syariah dan Undang-undang Akademi Pengajian Islam Universiti Malaya (UM), Prof. Madya Dr. Suwaid Tapah berkata, caruman wang KWSP bukan dianggap sebagai harta sepencarian melalui sumbangan secara tidak langsung jika dirujuk kepada konsep asalnya.
Sebaliknya, ia merupakan harta milik peribadi penama dan hanya mereka yang mempunyai hak mutlak ke atasnya wang tersebut.

``Berdasarkan kes-kes yang telah diputuskan di mahkamah syariah, tidak begitu jelas sama ada caruman KWSP sudah diiktiraf sebagai harta sepencarian atau sebaliknya.

``Malah sehingga kini, belum ada fatwa yang jelas mengenainya walau ramai berpendapat ia adalah harta sepencarian,'' katanya semasa menyampaikan ceramah pada Siri Penerangan Undang-undang Islam: Harta Sepencarian dan Wang Simpanan KWSP di Kuala Lumpur, baru-baru ini.

Menurut Dr. Suwaid, berdasarkan mekanisme dan peraturan Seksyen 51 dan 54 Akta KWSP, tuntutan harta sepencarian berasaskan sumbangan secara tidak langsung tidak berbangkit.
Sehingga kini, hanya satu kes yang diputuskan membabitkan tuntutan tersebut daripada simpanan suami di dalam KWSP.

Katanya, dalam kes Mariam dan Mohamed, Mahkamah Rendah Terengganu telah memerintahkan kepada defendan supaya menyerahkan RM18,000 daripada carumannya kepada plaintif.

Bagaimanapun, perintah tersebut dikeluarkan berasaskan persetujuan kedua-dua belah pihak yang mana penama dengan rela memberikan jumlah tersebut kepada bekas isteri.

``Sehingga kini, memang tidak ada akta sama ada dalam enakmen keluarga Islam mahupun KWSP yang membolehkan pihak ketiga mengeluarkan wang tersebut tanpa kebenaran penama termasuklah mahkamah.

``Cuma jika suami tidak menjelaskan mutaah, hutang, nafkah dan sebagainya dan tiada harta yang lain, maka isteri boleh menuntutnya daripada wang KWSP melalui perintah mahkamah apabila tiba tempoh matang,'' jelasnya.

Bagaimanapun, kata beliau, di mahkamah sivil, tuntutan caruman dalam KWSP dan gratuiti ketika persaraan telah diputuskan sebagai harta perkahwinan.
Pasangan yang berkenaan boleh memohon injunksi bagi menghalang majikan atau agen daripada mengeluarkan sehingga permohonan diselesaikan.

Sementara itu, Timbalan pengurus Bahagian Perancangan Korporat KWSP, Shahril Juraimi pula berkata, pandangan bahawa KWSP adalah harta sepencarian adalah tidak tepat.
Menurutnya maklum balas secara lisan yang diterima daripada Jawatankuasa Majlis Fatwa Kebangsaan, simpanan KWSP suami sebagai harta sepencarian tidak boleh dipakai secara menyeluruh, sebaliknya hanya berdasarkan kes-kes tertentu sahaja.
Fatwa yang ada hanya berkaitan ahli meninggal dunia sebagai harta pusaka yang mesti dibahagikan mengikut faraid dan penama KWSP hanya sebagai pentadbir.
Bagaimanapun KWSP tidak mempunyai kuasa untuk mengambil tindakan keatas penama yang tidak menjalankan tanggungjawab sebagai wasi atau pentadbir tersebut di bawah Akta KWSP.

``Simpanan ahli KWSP yang masih hidup adalah hak mutlak ahli berkenaan dan tidak boleh dipindahkan kepada pihak lain.

``Sama ada orang ketiga atau pihak mahkamah yang memerintahkan, KWSP tidak mempunyai kuasa untuk mengeluarkannya kecuali dengan persetujuan ahli,'' jelasnya.

Bagaimanapun, kata beliau, jika caruman yang dibuat oleh salah satu pasangan dijadikan sebagai harta yang dipertikaikan dan menjadi kes mahkamah sama ada di mahkamah sivil atau syariah, pihak kwsp mempunyai budi bicara menasihati ahli supaya menyempurnakan perintah tersebut sebaik-baik sahaja caruman layak dikeluarkan.

Dengan perkataan lain, perintah mahkamah berkenaan adalah bagi memudahkan pihak KWSP mentagkan caruman kepada penama yang disebut oleh mahkamah berkenaan.
Pensyarah di Jabatan Syariah, Fakulti Pengajian Islam Universiti Kebangsaan Malaysia (UKM) Prof. Madya Dr. Mohd Rizduan Awang pula berkata, KWSP hanya boleh diiktiraf sebagai harta sepencarian jika ada pindaan yang berkaitan pada Akta KWSp mahu pun Enakmen Keluarga Islam.

Katanya, sehingga kini, akta dan undang-undang KWSP atau pencen yang sedia ada bertentangan dengan tuntutan tersebut.
``Mungkin KWSP boleh diiktiraf sebagai harta sepencarian jika ada fatwa yang berkaitan serta akta KWSP dan Enakmen keluarga Islam dipinda.
``Jika sudah diiktiraf, jangan lupa, suami juga mempunyai hak yang sama ke atas caruman KWSP isteri, bukan hanya isteri ke atas suami jika berlaku penceraian,'' katanya.
Bagaimanapun, secara peribadi, beliau bersetuju dengan pendapat Dr. Suwaid dan Shahril bahawa caruman KWSP bukan harta sepencarian.

Katanya, selain bertentangan dengan akta dan undang-undang yang sedia ada, ia adalah hak seorang pekerja untuk persediaan di hari tua.
``Ia juga bertentangan dengan fatwa yang dikeluarkan oleh Majlis Fatwa Kebangsaan sebab ia dianggap sebagai wasit dan dibahagikan mengikut faraid apabila berlaku kematian
``Malah tidak pernah berlaku di mahkamah syariah yang memutuskan kwsp sebagai harta sepencarian kerana tidak ada dalam enakmen undang-undang syariah,'' jelasnya.

Selain itu, katanya, tujuan asal setiap pekerja diwajibkan mencarumkan wang ke dalam KWSP juga tidak akan tercapai jika ia dianggap sebagai harta sepencarian.
Malah, pelbagai masalah dari segi perlaksanaan akan timbul kerana ia melibatkan perkiraan yang rumit terutama bagi mereka yang berpoligami, caruman terkumpul sebelum berkahwin serta jenis akaun yang boleh digunakan untuk tujuan tersebut.
source:
UM 28/5/2003
http://www.utusan.com.my/utusan/archive.asp?y=2003&dt=0528&pub=utusan_malaysia&sec=keluarga&pg=ke_05.htm&arc=hive

Islam is simple and easy

Tuesday November 20, 2007
Islam is simple and easy
By DR WAN AZHAR WAN AHMADSenior Fellow / Director,Centre for Syariah, Law and Political Science, Ikim
The question of ‘fixed prayer time’ is only relevant to our lives on Earth. If we are no longer on Earth, then the question of prayer times no longer becomes relevant.
ISLAM is not difficult. When I was teaching at the Ahmad Ibrahim Kulliyyah of Laws, International Islamic University Malaysia (IIUM), most of my students – if not all – were amazed when I remarked that Muslims are not to pray when travelling long distances on airplanes; that Muslim surgeons may choose to combine (jama’) their prayers if they are working long hours in operation theatres; and that Muslims from all walks of life may also choose to combine their prayers for reasons other than those mentioned by the Prophet Mohamed.
Now we have successfully launched our first Malaysian – a Muslim – to outer space. Proud of the achievement, I was and still am amazed to learn that this Muslim traveller was made to assume that prayers throughout his 10-day stay hundreds of kilometres above the Earth was obligatory!
What was even more amazing was a special manual for his extra-terrestrial journey had been prepared. All this may have given the impression that the religion of Islam is rigid, uncompassionate and coercive in nature. The reality, however, is quite the opposite.
I still hold firm to what I taught my students a few years ago. If the requirement for prayer is relaxed for long distance journeys on airlines, what more a journey to space! Make no mistake; I am not to be classified as a liberal, conservative, extremist, secularist and such.
According to the Quran: “Verily prayers are enjoined on Believers at fixed times” (al-Nisa’, 4: 103). The key-term here is the phrase ‘fixed time’ (Arabic: kitaban mauquta). Indeed, Muslims are duty bound to pray five times a day at specific durations.
And Muslim scholars have done enough to calculate and determine these times respectively, whether using the traditional method of measuring the length of a shadow cast by the Sun on a pole, or applying a more accurate measurement in the application of astronomical science.
In every case, be it prayers at dawn (fajr/subh), midday (zuhr), late afternoon (‘asr), dusk (maghrib), or evening (‘isya’), these prayer times are measured and determined by the movement or motion of the Earth around the Sun.
For example, while Muslims in East Java, Indonesia, perform dawn prayers at about 4.15am (local time), Muslims in Malaysia do the same at about 5.40am.
Obviously, the determining factor here is not the hands of a clock but rather the movement of the Earth as it rotates along its axis relative to the Sun.
Many seem ignorant of the fact that the question of ‘fixed time’ is only relevant to our lives on Earth. If we are no longer on Earth, then the question of prayer times becomes no longer relevant.
The question of time in relation to prayer is only relative to man on Earth. In space however, since man is no longer on Earth, time in relation to prayer does not apply.
The revolution of the Earth upon its axis relative to the Sun excludes man, for which prayer is obligatory. Man in space is not travelling at the same speed as is the revolution of the Earth along its axis.
Religious duties are very much associated with one’s location. If one were to travel from one place to another, his/her religious obligations are performed relative to the peculiarities of his/her new destination the moment he/she reaches that place.
If a Malaysian Muslim usually performs his prayers relative to the time in Malaysia, he/she must abandon this practice once he crosses the border to Thailand as the times are no longer relative to Malaysia. It is absurd to insist on praying according to the time in Kuala Lumpur while being physically in Bangkok.
Therefore, it is absurd to argue that a spaceman may apply the time of his place of departure in order for him to carry out obligatory religious duties in a place not relative to Earth.
Another example concerns an analogy of air travel. When one flies a long distance, he traverses different time zones. Take, for example, the Kuala Lumpur-London route, which represents a more than 12-hour journey covering a distance of more than 10,000km over a vast body of ocean and land.
The flight will have to traverse through seven different time zones. If one departs KLIA at 12.50pm, at a speed of over 800kph, 15 minutes after take off, the aircraft will be over the ocean, followed by land, mountains, desert and so on.
Supposing the traveller wishes to pray zuhr. As the plane traverses different time zones every 30 minutes, which time will he need to follow? Is it the time relative to Malaysia, the ocean, India or Saudi Arabia? It may not be zuhr in India although it may be in Kuala Lumpur.
Why do the Muslims of today feel the need to complicate matters when Islam is easy and simple?
Even if one is heading for Mecca to perform the pilgrimage, the question of prayer during the journey by air seems absurd. We have already said that prayer during flight is unnecessary, what more prayer in outer space
The time factor in this realm is relative to man in space. But as we have said, time for prayer is relative to man on Earth; and therefore if man is not on Earth, prayer in relation to time on Earth does not apply to him.
My point is that Islam is easy, pragmatic and dynamic; it is neither rigid nor extreme.
Muslims, regardless of their social or economic status, from royals, political leaders, corporate figures, executives, professionals, academics, administrators and so on, who have to spend hours in long meetings or other extended commitments, to surgeons, who sacrifice their time to save human lives in hours of medical operations, those having difficulty in the workplace, and even night market traders, the solution(s) for their preoccupation/predicament is there within Islam itself if they truly understand and not fall victim to a very narrow interpretation of religion.
As far as combining the prayers, I believe many have been practicing this method on many occasions prior to the modern era.

Concessions in prayer

Tuesday January 1, 2008
Concessions in prayer
By DR WAN AZHAR WAN AHMAD,Senior Fellow / Director, Centre for Syariah, Law and Political Science, Ikim
The prayer constitutes one of the five pillars of Islam. While it is obligatory, Islam offers concessions for Muslims to carry out this religious duty relatively smoothly under difficult circumstances.
MY ARTICLE, “Islam is simple and easy,” basically pertains to the matter of prayer during air travel and in space (The Star, Nov 20). It aroused the sentiments of many. That prompted me to extend the discussion over IKIM.fm’s airwaves a few days later. The subsequent feedback was even more overwhelming!
I was thought of as someone sowing the seeds of unnecessary confusion and doubt in society, arguing a fundamental pillar of religion, namely prayer.
I take full responsibility for my opinions on both occasions. However, my point has been misunderstood and has been mistakenly construed because the readers and listeners failed to grasp the basis for my argument.
The most “controversial” statements in my earlier article were perhaps two assertions. Firstly when I wrote “?that Muslims are not to pray when travelling long distances on airplanes?”.
Secondly, “? the question of prayer during the journey by air seems absurd. We have already said that prayer during flight is unnecessary, what more prayer in outer space.”
Many got the impression that I declared prayer was non-obligatory or at least that I was taking it lightly, to the extent that I had apparently thought that prayers may simply be excused by virtue of what the readers perceived as trivial and invented “excuses” having no sound or valid basis.
I affirm that is not my position. I am a Muslim who firmly believes in Islam, both the established rituals (ibadat) and the fundamental elements couched in the creed (aqidah). At no point did I hold prayer to be non-obligatory upon Muslims.
It is insulting for one to even assume that I am ignorant of the fact:
(i) That prayer constitutes one of the five pillars of Islam, conclusively established by the Quran, the sunnah and hadith of the Prophet (pbuh) and the consensus (ijma’) of Muslim jurists;
(ii) That prayer is an obligation necessarily known by all as part of religion (shay’ ma’lum bil-darurah fi al-din);
(iii) That any Muslim who purposely abandons it commits a grave sin, and he who treats it lightly is considered to be fasiq; and
(iv) That any Muslim who consciously denies such responsibility has removed himself from Islam.
Readers would not have misunderstood if I had included the word “required” in the first sentence. It should have read as follows: “? that Muslims are not required to pray when travelling long distances on airplanes?”
In the second instance, I would have perhaps been better if the sentence read: “We have already said that prayer during flight is deemed unnecessary, what more prayer in outer space.”
The terms “required”, “seems” and “deemed”, would in fact allow the context to be understood as intended and would have allowed room for more discussion.
Prayer according to Islam has two dimensions: essence and form. The former refers to the fact that prayer is indeed an undisputed obligation commanded by God.
This religious instruction, as recorded in the words and letter of the Quran, remains unchanged. In this sense, in other words in essence, the obligation of prayer is absolute.
The latter refers to the manner of how such an obligation (taklif) is carried out. Taklif, though originating from defined revealed sources, assumes room for change according to conditions surrounding the obliged (mukallaf) with regard to his obligation. When it comes to the practical application of the divine commandments, there are many conditions attached to it.
In this regard, the obligation is neither absolute nor rigid, but dependent upon the situation. While prayer is textually mandatory, under certain circumstances, its imperative may be loosened, suspended or lifted.
If a Muslim suffers from insanity (temporary), senility, falls into a coma, or experiences a blackout, he is not obliged to perform such duty since one of the conditions is not met, that of being of sound mind.
Similarly women experiencing menses are not only not required to perform prayer, they are forbidden from doing so because the condition of purity is not fulfilled.
“Not required” (tidak dituntut) assumes that while the word and letter of the ruling itself remains unchanged and is generally applicable for all under normal circumstances, it does not apply to those placed in abnormal situations.
Islam is certainly not a religion where its obligations are to be strictly adhered to regardless of the individual’s conditions, examples of which are mentioned above. As in many other rituals, the injunctions pertaining to prayer are not without flexibility.
When I said that Muslims are “not to pray”; prayer seems “absurd” or “unnecessary”, I was referring to the form only, in other words, with regard to how they are to be performed, and not in the sense of belittling or rejecting its textual and essential obligatory nature.
It is the rejection of the essential nature that affects one’s religious status.

Prayer in an aircraft
According to Islam, all obligatory ritual duties imposed on individual Muslims are closely associated with place/location and time as prerequisites for their fulfilment.
In the case of prayer, it’s obligatory nature is subject to a number of conditions for it to be valid. These include that the Muslim is of sound mind, is in a state of purity, whose body is modestly covered, and who is aware and conscious of the fact that the time has come for prayer (masuk waktu), that he is facing the Qiblah, and has the intention. Unless and until all these necessary prerequisites are fulfilled, prayer will not be valid.
Our focus here is the condition pertaining to time, i.e. the arrival of the specific designated or appointed prayer time.
A Muslim must be present in person at a certain location for the time of prayer to be in effect. The arrival of prayer time may be determined either with certainty (yaqin) or by a preponderance of probability (ghalabah al-zann).
If a Muslim prays zuhur but is doubtful with regard to its time, even if in reality the time has indeed already arrived, his prayer is invalid.
Therefore, if one insists of performing prayer under that condition of uncertainty, its obligatory character is of no value whatsoever. So it is meaningless to perform prayer before, outside or beyond its designated time.
The religion of Islam teaches that when a Muslim travels and exceeds a certain distance, along the way he can either combine or shorten his prayers.
When he reaches his destination, he has to perform his religious duties in the normal manner according to the peculiarities relative to the new land, particularly its time requirements.
He must no longer subject himself to elements relative to his place of departure. Therefore, if one reaches Mecca, he is not supposed to pray according to the time relative to Kuala Lumpur.
The insistence by the Government to adhere to Dec 20 as the date for Aidil Adha proves that it is both necessary and logical to adhere to the method of sighting the moon (ru’yah) and its calculation (hisab) which is applicable and relative to this country in determining the day, i.e. the location and condition relative to us in Malaysia and not that of Saudi Arabia.
A Muslim who travels by air not only has to establish the prayer time according to the manner of preponderance of probability while onboard, but he also needs to adjust that probability based on the prayer time determined by the corresponding time on the ground below.
In addition, the science of Islamic astronomy (ilm al-falak) has defined that there are certain differences of time between lower and higher grounds.
If at sea level the maghrib prayer time is at 7.15pm, then a few more minutes must be added to that time 1000m higher up. Therefore, being more than 30,000m in the sky, a Muslim traveller must add between 15 and 30 minutes from the time for prayer determined by the time on the ground. Furthermore, while onboard an aircraft, time and the corresponding ground location become relative as both keep changing throughout the flight.
There are always exception(s) to every general rule in Islamic law. The Syariah prescribes that prayer is obligatory, period. But, on many occasions, Islam offers concessions for Muslims to carry out their religious duties relatively smoothly under difficult circumstances. For instance, if one is sick, or is travelling, one is allowed to either combine or to shorten ones prayers, or to combine both.
Even during war, it happened during the Prophet’s time that he and his Companions performed prayer in a special manner referred to as solat al-khauf. On other occasions, it occurred that they prayed subuh and asar after the times for both prayers had lapsed.
This suggests that in certain circumstances, Muslims may “suspend” their prayers until things are back to normal again.
While all Quranic exegeses (tafsirs) I have referred to acknowledge the indispensable duty to pray even during times of war, the Tafsir Baydawi affirms that according to Imam Abu Hanifah, a warrior in battle is not required to pray until the situation becomes tranquil (la yusalli al-muharib hatta yatma’inn).
Therefore, if the preponderance of probability means required in determining prayer times on an aircraft is difficult to establish, I am justified in saying that Muslims are not required to pray in the aircraft the way they normally do when they are on the ground. I am not saying that the obligation is lifted. It is just suspended.
We may also consider safety reasons for a Muslim traveller to “postpone” his prayer. Bringing stones or dust onboard for “dry ablution” (tayammum) may not be allowed by certain airlines.
The bearer of these stones and dirt may need to go through medical screening upon arrival at his destination and some countries that fear a possible health threat may put him under quarantine. On the other hand, the excessive use of water of an aircraft may affect the electronic systems of the plane. This is very likely to happen on an aircraft carrying hundreds of pilgrims to Mecca.
Any Muslim who chooses to exercise the concessions allowed must not be regarded as someone who takes religion lightly. What more if he is doing so by virtue of the fact that one of the pre-conditions of a particular obligation is not met.
Hence I maintain my position, unless and until proven otherwise, that Muslims travelling on a fast craft, jet or rocket traversing different time zones are not required (tidak dituntut) to pray until they reach their destination.
The primary reason is clear – the inapplicability of time, one of the most important conditions for the validity of prayer. If one wishes to make up the “missing” prayers during the journey, he may do so if only to soothe his anxiety.
Islam is simple and easy – how beautiful!

Learning from History

Tuesday April 1, 2008
Learning from history
Current leaders inherit not only the leadership and glory of the previous leaders but also the problems and diseases.
IKIM VIEWSBy IR. AHMAD JAIS ALIAS Fellow, Centre for Consultancy and Training, Ikim
IT IS worth mentioning the advice of Regent of Perak Raja Dr Nazrin Shah in his speech during celebrations commemorating the birth of the Prophet Muhammad last month.
He clearly stated that we should learn from history. He proposed that we learn from the rise and fall of nations and empires, so that we will not fall into the same traps. One of the traps is the lack of quality in leadership.
He said historical evidence showed that many people were given the opportunity to become leaders but only few rose to build civilisations and become successful leaders.
Among the mistakes made by leaders were that they became complacent, were led astray, adopted wrong decisions and made miscalculations.
The advice by the Regent is for us to ponder, now that the country is opening a new chapter of history after celebrating 50 years of independence.
Are we on the right track towards developing our own civilisation, or it is a turning point to a fully democratic society as claimed by certain quarters, especially after the 12th general election results?
The rise and fall of empires as written in history, is closely related to the quality of leadership. If we take Emperor Septimius Severus (193-211 AD) of the Roman Empire, for example, we may learn some good lessons.
Historian Edward Gibbon’s (1737-94) description of the Roman Empire is as follows: “In the second century of the Christian era, the Empire of Rome comprehended the fairest part of the earth, and the most civilized portion of mankind.”
Septimius Severus is one of the rulers who restored stability to the Roman Empire. He improved performance and increased morale by making expansive changes in the military and praetorian guard.
He restored Hadrian’s Wall and was involved in other construction projects.
He reformed grain supplies for the city of Rome, and put on games for the people to keep their support.
He freed his friends from debt and gave donations to the soldiers and people. He also heard lawsuits and began appointing his own men to the senate.
All these measures were done in the name of developing and restoring stability to the Roman Empire.
However, in another commentary, Gibbon was quoted as coming to the following conclusion: “The contemporaries of Severus, in enjoyment of the peace and glory of his reign, forgave the cruelties by which it had been introduced.
“Posterity, who experienced the fatal effects of his maxims and example, justly considered him as the principal author of the decline of the Roman empire.” (Quoted from The Decline and Fall of the Roman Empire by Edward Gibbon.)
This is one of the important lessons to ponder, that current leaders are inheriting not only the leadership and glory of the previous leaders, but also the problems and diseases left behind for them to deal with.
As Gibbon correctly concludes, while Severus was regarded as a successful leader in restoring stability and wealth to the empire, he did leave behind the effects of his cruelty and tyranny.
These later on resulted in the fall of the Roman Empire, when the people despised the corrupt regime of the Roman Empire.
Let us take the case of Severus, and relate it to our condition today. Leaders should assume leadership responsibly, so that when they leave office, they leave behind traces of glory and success for the successors.
We may also deduce that if there are weaknesses in the current leadership, the roots originate from the predecessor.
It is a great challenge to one, in assuming leadership at the lower curve of its performance, and it takes great courage to accept the predicaments and start to rebuild everything again.
The people’s confidence is the most difficult thing to be restored, once it is tainted.

The Moderate nature of Islam

Tuesday April 8, 2008
The moderate nature of Islam
Ikim ViewsBy DR WAN AZHAR WAN AHMADSenior Fellow/Director Centre for Syariah, Law & Political Science, IKIM
The Prophet himself combined his prayer on a number of occasions when such need arose.
THE fact that Islam is easy and simple does not mean that it is a simplistic or an immature religion at all.
Firstly, its theological principles are receptive of reason, sensible and comprehensible even to the minds of common people.
Secondly, in the legal sphere, Islam comprises two closely interrelated qualities: strict adherence (azimah) and concession (rukhsah).
While the former reflects religion in reality, the latter provides some flexibilities of how those realities may be exercised under special circumstances.
Under normal circumstances, Muslims are required to observe the general provisions of Islamic laws (Syariah) according to their abilities. But when a situation becomes untenable, the Muslims are allowed certain exceptions by the lawgiver.
When discerning Muslims advocate other Muslims undertake these exceptions, both the advocators as well as the receivers are not to be regarded as taking religious matters lightly, as such an exercise is still within the parameters of the Syariah.
Note that one of the most important features of the Syariah is that it is convenient.
This has been repeatedly mentioned by the Quran as well as the prophetic tradition in various sources, and is agreed upon by many jurists from the early days of Islam until now.
In addition, the overriding objective of Islamic law is the preservation of human interest, its welfare and well-being (masalih). This is possible either by means of removing evil or by acquiring goodness or benefit for man.
This can generally be further translated as the protection of religion, life, reason, progeny and property.
The Syariah sanctions that if the manifestation of this greater objective is threatened, such as during an emergency or if one is in dire need, Muslims may diverse from the specific rulings of the law.
There are Quranic and prophetic injunctions to this effect, again consolidated by Muslim jurists throughout Islamic history via various other principles and opinions.
It is the combination of the principles of convenience and preservation of human interest that makes Islam practical, progressive, dynamic, able to be relevant to changing social conditions and needs regardless of people, geographic topography and periodisation.
Problems seem to emerge when certain parties, some claiming superiority over others, attempt to deny these overwhelming principles and objectives.
They are either extremely rigid, or interpret the divinely inspired injunctions literally, or choose to ignore certain authorities from authentic Islamic sources. Consequently, they corrupt Islam and make life difficult for Muslims.
In the process, they create the impression that Islamic law is rigid, static, not progressive, not dynamic, incapable of developing in tandem with social needs and changing conditions in a given society.
The reality is, however, quite the converse. Ponder, for example, this situation.
Imam Nawawi in his commentary of Sahih Muslim says that a number of Shafi’i scholars like Ibn Sirin, al-Qaffal, al-Shashi al-Kabir and Ibn Munzir allow for prayers to be combined (jamak) for those not travelling, provided there is a reasonable need, and as long as it does not become a habit.
The proof lies in the fact that the Prophet himself combined his prayer on a number of occasions when such need arose.
This was supported by Ibn Abbas r.a., one of the well known Companions of the Prophet, in response to a question posed to him concerning why the Prophet did so.
The answer was intended not to burden the Muslim community. That notwithstanding, there was no further explanation offered, whether it was due to certain illness or any other reasons.
On another occasion, Ibn Abbas himself once gave a lecture to a number of people after Asar prayer which lasted until the time for Maghrib.
When the time for Maghrib arrived, the audience began reminding each other that the time for prayer was upon them. One of them stood up and began incessantly reminding the rest that the time for prayer had arrived.
This annoyed Ibn Abbas so much to the extent that he shouted to the man, “Are you teaching me the Sunnah of the Prophet?”, saying that he had seen the Prophet perform combined prayer for no apparent reason.
This matter was later referred to Abu Hurairah, another of the Prophet’s Companions, and he affirmed the truth of Ibn Abbas’ statement.
The above exemplifies that it is permissible for Muslims to combine their prayer even if one is not travelling, is not sick, and the whether is calm. As long as the need arises, one may do so.
In our time, the possibility of extending the permission for combining one’s prayer to other new situations warrants consideration. These include surgeons performing long surgeries; one attending a meeting of grave importance, and so on according to reasonable circumspection.
In the above circumstances, those Muslims involved are confronted by two choices: to miss their prayer altogether, or to opt for a way which allows them to combine their prayer.
Of the two, reasonable Muslims who are concerned about their prayer would choose the latter. I personally feel that in such a situation, combined prayer is to be given preference over the replacement of prayer (qadha’).
This opinion should not be perceived as trying to confuse the public. Compared to other fields of knowledge like theology, sufism or philosophy, the legal domain is relatively straightforward in nature, and significantly contributes to the facilitation of human life.
While acknowledging the fact that there are certain levels of knowledge that are not meant for laymen to understand, Islam is not a religion whereby the domain of knowledge and truth is exclusive to the clerics.
If one indulges in a certain discipline of learning, one may pursue it from the lowest to the highest levels.
If one is not able to comprehend and discern between one level to another, then one must know one’s limits and be just to knowledge and to himself.

The Whys and Wherefores of Writing

Tuesday April 22, 2008
The whys and wherefores of writing
IKIM ViewsBy DR MOHD ZAIDI ISMAILSenior Fellow, Centre for Science and Technology, IKIM
Insofar as Islamic intellectual tradition is concerned, the zest for books has often been described as all permeating.
APRIL 4 began with what by now is an annual affair, the 10-day long Kuala Lumpur International Book Fair at the Putra Trade World Centre.
Although one of the very few events worth attending for book lovers, it remains essentially an event for players with stakes in the book industry.
The occasion therefore, is more about writings being products to be marketed rather than as food for thought.
Writings – be they in such traditional forms as treatises, monographs, books, or in non-conventional modes – are media for the mind to express itself. As such, they play a significant role in the intellectual culture of any peoples.
Insofar as Islamic intellectual tradition is concerned, the zest for books has often been described as all permeating.
Numerous anecdotes testifying to such enthusiasm have been narrated.
The 13th Century scholar ibn Tiqtiqa, for example, reported in his al-Fakhri that a certain Caliph had sent for a certain scholar merely to share his company.
The servant who was instructed to meet the scholar later found him sitting surrounded by books which he was studying.
Having been informed that the Caliph had summoned him, the scholar answered: “Tell him some learned men are with me, and I am conversing with them. Once I have finished with them, I will come.”
The Caliph, upset as he was upon being informed of the scholar’s reply, asked his servant who those learned men the scholar referred to were.
The servant gave a straightforward answer: “In truth, O Caliph, there was no one with him.”
“Fetch him at once, regardless of what state he is in!” instantly came the Caliph’s command.
When that scholar arrived, the Caliph angrily queried: “Who were those learned men with you?”
“O, Caliph,” the scholar replied, “we have companions, trusty and trusted, whether absent or here to see, of whose talk we do not tire; they enrich us with their knowledge concerning knowledge of the past, counsel, educate, honour and dignify us; if you say they are dead you are not wrong, and if you say they are alive you do not lie.”
With such a witty reply, the Caliph knew that the scholar was referring to books, and did not therefore mind his tardiness.
Books are indeed the product of the human mind; as such, like any other mental act or operation, they are intentional. There are always reasons for one to write a book.
Ibn Hazm of Andalusia (Muslim Spain) (d. 1064) in his al-Taqrib, a treatise on logic, enumerated seven reasons for one to compose in a meaningful manner.
First, an author may have something original to write.
Second, he may want to complete something that had been left uncompleted.
Third, he may want to put right something that was erroneous.
Fourth, he may want to clarify and explain matters that are mysterious, abstruse or complicated.
Fifth, he may shorten, without omitting anything vital, a work by another person that is too long.
Sixth, he may want to gather information from numerous independent sources.
Seventh, he may want to assemble things that hitherto had been scattered like beads, and thread them together again.
In fact, ibn Hazm was alleged to have considered the above as the only categories for which scholars and perceptive people write.
That, however, is the opinion of a scholar of the 11th century in a place now part of Europe.
Eight hundred years later, in another part of the globe, the Indian Sub-Continent, we find the prolific Siddiq b. Hassan Khan al-Qinnawji (d. 1889) echoing the same sentiments in his three-volume Abjad al-’Ulum.
Al-Qinnawji argued that composition is of seven types from which no intelligent scholar can escape.
First, something having no precedence, which he therefore invents.
Second, something deficient, which he therefore completes.
Third, something abstruse, which he therefore explains.
Fourth, something lengthy, which he therefore abridges without affecting any of its original meanings.
Fifth, something scattered, which he therefore combines.
Sixth, something mixed or confused, which he therefore puts into order.
Seventh, something regarding which its author was in error, which he therefore corrects.
If ever we are writers with conviction, which of these groups do we consider ourselves?

Arguing your case

Tuesday January 8, 2008
Arguing your case
The right to be heard depends on the circumstances of each case.
ARTICLES OF LAW by BHAG SINGH
THE right to be heard is a principle of natural justice. If action is to be taken against a person and he will face punishment or be deprived of his rights, then he must be given an opportunity to defend himself.
Justice must not only be done but it must be seen to be done. As such, a person who is presiding over a tribunal that hears a complaint must not have an interest in the outcome or be biased. The rule on bias is interpreted very liberally so that if it can be shown that there is likely to be bias, this rule will be considered to be breached. One does not have to show actual bias.
An opportunity to be heard would mean being informed before a response is required to be given to the specific allegations, and charges are made against the person.
In some cases, knowing what the allegations are may not be sufficient. The person against whom action is to be taken may want to know who made the allegations. To exercise the right to question the complainant effectively, professional assistance may be required. The person in such a situation may want to be represented by lawyer.
In an ordinary court of law, all evidence and witnesses must be made available to give evidence and to be cross-examined by the person against whom the allegations are made. Such cross-examination may not only be aimed at getting answers to specific questions, but also to test the witness’s credibility.
The common law courts provide an example of a scenario where the principle of a right to be heard operates at its most liberal level. Of course, there may be restrictions on disclosure of evidence or identification of witnesses, but these are exceptions rather than the rule.
Otherwise the extent to which this principle can be relied upon depends on the situation and the law that applies in the context of stated facts. In such situations there may, on one hand, be restrictions against disclosure and on the other hand, a measure of discretion vested in the tribunal involved.
Where, for example, a person is detained under the Internal Security Act 1960 and the detention order is challenged in accordance with the rules under the Act, legal representation may be allowed but disclosure of evidence and witnesses may be restricted on grounds of national security or public interest.
On the other hand, the right to be heard may be viewed in a different light where the scenario involves a voluntary organisation such as a society under the Societies Act 1966, and where the members have come together to promote their interests.
In situations where action is proposed against a member, it is likely that confidential aspects and sources of the information will not be an issue. However, a question that often arises in such a situation is whether a person is entitled to be represented by an advocate and solicitor.
For those involved in voluntary bodies, what is the approach to be taken when a person faces a disciplinary committee or a committee is set up to look into a complaint against him, and such person wants to be represented by an advocate and solicitor?
The answer will depend on what the constitution or rules of the organisation say, with regard to such legal representation. If the constitution or rules provide for such representation, then it must be allowed. Failure to do so could affect the validity of the proceedings.
However, if the constitution or rules are silent, then it is up to the management committee to decide whether to allow the representation by an advocate and solicitor.
If the committee decides not to allow legal representation in such a situation, it would not be doing anything wrong. However, I feel that such a committee should exercise discretion to allow a person to be legally represented and to present his arguments.
Even though this is not a legal right, his being allowed to be represented by counsel will show everyone that he has been allowed every avenue to defend himself. Apart from that, this could provide the committee with a more extensive consideration of the issues involved.
A third situation is where an employee is dismissed without being given a reason and the employee goes to the Industrial Court, seeking to be reinstated. It is often argued that if a domestic inquiry was not held before such a person was dismissed, the dismissal should be declared null and void.
However, this is an approach that has not been well received in recent years. The courts have taken the view that even though the domestic inquiry was not held before the dismissal, the employee still has the opportunity to present his case in the Industrial Court where the full merits can be considered.

Planning a will

Tuesday January 22, 2008
Planning a will
Articles of Law: By BHAG SINGH
Though the law provides for how property is to be inherited, sometimes the legal rules can work unfairly.
WE often hear of the importance of making a will. Many organisations offer will-writing services for the individual. Of course, there are many who do not like to talk about the subject because this means discussing action to be taken in contemplation of death. And different people have different perceptions about planning for such an event.
However, the fact remains that death is inevitable. The end of one’s life is the start of a chain of events, which revolves around the property left behind. Who gets what and how much becomes the next issue in this development when the grieving is over.
To whom and in what manner the inheritance will pass can be the subject of much heartache in some cases. The creation of a will can avoid much discomfort and inconvenience, and help minimise possible difficulties.
For those professing the Islamic faith, only a specific and lesser part of the estate can be willed away and even then to those not otherwise entitled as a matter of right under Syariah principles. In the case of non-Muslims, the Distribution Act 1958 will apply to regulate distribution if there is no will or if the distribution of the inheritance is not stipulated.
In the case of non-Muslims, there is a degree of freedom that is a near absolute to deal with one’s property and provide to whom and in what proportion it will go after the death of the donor.
Of course, those who enacted the law and amended it from time to time have done so to ensure that the devolution and transmission of property on a person’s death happens in an equitable manner. But in enacting laws, all the situations that are likely to arise cannot always be foreseen and this can result in an unsatisfactory scenario.
A reader wrote in to say that when his friend died, he left behind a wife and three children. There is only one house in which the family lives and just enough money for the children to attend a local institution of higher learning.
However, the friend did not make a will and as a result, his wife and children did not inherit the full share of the house he left behind. This is because the deceased’s mother is still alive though very old and hardly in need of the money. But her other children who are the brothers and sisters of the deceased insist that their mother must get her share.
Indeed this is the law because by virtue of section 6 of the Distribution Act 1958, the mother of the deceased would be entitled to one-quarter of the estate. Section 6 (1) (g) of the Distribution Act states as follows:
“If an intestate dies leaving a spouse, issue and parent or parents, the surviving spouse shall be entitled to one-quarter of the estate, the issue shall be entitled to one-half of the estate and the parent or parents the remaining one-quarter.”
The reader wrote that the brothers of the deceased insisted that their mother should get her share. This is because he believes that when the mother dies, they will inherit the one-quarter share that she inherited. This puts the wife and the children of the deceased in a quandary because if they are compelled to part with a quarter of the house and a quarter of the money, their lives will be seriously disrupted, as will the children’s plans to further their studies.
This is indeed a sad situation. In an ideal scenario, the mother who does not need the money or the property is likely to give all or most of it back to the deceased’s family who needs it more and, therefore, no difficulty will arise.
However, in some cases the mother may be very advanced in age and is being looked after by her children who are the brothers and sisters of the deceased.
In such cases, theoretically, the quarter share will go to the mother of the deceased. However, in reality because of the advanced age and condition of the mother, the money and property is likely to go to the brothers and sisters of the deceased because the mother may not need the money or may not even be around after a while.
Should this happen, the family of the deceased will feel aggrieved for the brothers and sisters of the deceased will end up getting the mother’s share of the property.
The law in such circumstances causes an injustice in a manner of speaking. Its laudable purpose of wanting to provide for a parent would have resulted in serving no purpose in so far as the parent is concerned, and depriving the immediate family of what they view as belonging to them.
However, in the absence of a will, that is exactly the law. The unfairness of the situation highlighted here can be made somewhat less harsh by setting out appropriate provisions in a will so that the parent can be provided for and yet the property does not indirectly go to the brothers and sisters.
This can be done if the mother is given a life interest in the house and the money is held in trust for her to use during her lifetime; the balance goes to the family when she dies. In this way, the mother would have been provided for and any residue will remain with the immediate family.
In order to avoid the occurrence of such a situation, a person who has property and wishes to provide for his loved ones must understand the principles of law that govern inheritance. But that alone is not enough.
The person must also give thought to various possibilities and eventualities, and provide for a fair distribution of the inheritance, according to the events that actually take place.

Role of Clubs and Societies

Tuesday May 6, 2008
Role of clubs and societies
ARTICLES OF LAW WITH BHAG SINGH
The recent media spotlight on Balkis has drawn public attention to the rights of a society and the parameters from which it operates.
THE goings-on in the Wives of Selangor Assemblymen and MPs Welfare and Charity Organisation (Balkis) have attracted much attention of late. This has also drawn attention to the existence of Organisations of Wives of State Assemblymen and Members of Parliament in other states in the country.
There are many organisations that engage in charity work. Not all of them come up for public discussion though some do, albeit for a limited period of time.
As such, organisations and their activities come into public discussion, people are keen to know the different issues involved. Whilst the law provides the parameters for their existence and the constitution provides guidance, this alone might not provide all the answers.
What has resulted in particular attention being drawn in the case of Balkis is the transfer of a large of sum of money to another organisation, following the unfavourable outcome of the recent elections.
The issues
If those who head the organisation and those who speak on their behalf are listened to, then all is proper and well and nothing contrary to law has been done. On the other hand, if you listen to those who have publicly criticised the transfer of funds, it would appear to suggest that all is not well.
Leaving aside the allegations and counter-allegations, it would help us to understand the situation better if the mechanics of such activities and undertakings are appreciated and understood.
In our country, if seven or more people are involved in any common activity, they are required to register as a society under the Societies Act 1984. Except for a limited number of situations, charity work is usually carried out by entities registered as societies.
A society is, by law, defined as any club, company, society, partnership of seven or more persons but excludes from its definition any company incorporated under any law, a trade union or any other association for carrying on business that has as its object acquisition of gain for its members.
A society would therefore be a group of people desiring to engage in and advance their interest in matters such as sports, religion, recreation, and cultural activities. Of course, it also provides for registration of religious bodies of those who are not Muslims; political parties are also registered as societies.
It would appear that Balkis is registered as a society. This being the case, the members would no doubt be governed by the Societies Act 1984, and the constitution, which they have adopted.
Nature of a society
A society is entitled to act and conduct its activities within the framework of its constitution, as long as it does not contravene the parameters set out in the Act.
In most cases, a society’s constitution will provide for the holding of a general meeting to decide on such issues as the dissolution of the society and in consequence, the disposal of its assets. Of course, such a decision may not be completely in the hands of its members. If, for example, the organisation has obtained tax-exempt status from the revenue authorities, guidance from such authorities will be essential.
Otherwise the affairs of the society are entirely in the hands of its members. If a general meeting of members is required to dissolve the society, it is likely that the stipulated number of days' notice will need to be observed.
If the required number of days' notice is not given, then the convening of the meeting would be irregular but not illegal. The difference is that an irregularity can always be waived by the members present if the constitution provides for it, and in many cases it does.
Even if the irregularity of the meeting is not challenged, the decision of the meeting will still stand, albeit as a decision that is irregular. Only a member of the society has the locus standi to challenge the irregular decision; a person who is not a member will not have the locus standi.
Charity front
However, what has been said earlier is in relation to how a society exists and function as well as the rights of its members.
The basis and general position would apply in an absolute sense where, for example, a society is registered by fishing enthusiasts to interact among themselves and engage in activities that are of interest to them and which they enjoy.
In such a situation it is up to the members to decide on the subscription they want to collect from themselves, whether to approach people who like to help them in the enjoyment of their hobby, how they want to spend their money, where they want to fish and how they wish to dispose of the fish, whether by selling or consuming it among themselves.
And if they feel that they do not want to continue, they can dissolve the society. As long as they do not contravene the Act or the law of the land, no one has any right to question them.
However, the matter takes on a different dimension if an organisation is set up and funds are sought from the public, more so if the public are led into believing that they are donating for charity. Beyond the legal issue, there is the matter of ethical consideration and moral responsibility to fulfil the expectations of donors on the basis of representations made.
Real situation
In order to establish any wrong-doing, it is necessary to know the constitutional framework of the organisation involved. It is relevant to know whether only the name of the organisation has the word “charity” or are its objects to concentrate its activities on charity, or is charity one of its activities?
Or is it the case that the funds were collected on the basis that they were expressly to be used for charity and kept as a separate fund? Were representations made to donors that their money would be used exclusively for charity? It is necessary to be aware of all these aspects with regard to each organisation to be able to say whether there has been any wrongdoing or improper conduct.
In the case of the recent controversy, the real answers can only be obtained and conclusions made following a full disclosure of the relevant facts that relate to the constitutional framework and administrative decisions that have been made.
That apart, the “controversy” was partly precipitated by the haste with which the monies were disposed. The public is left wondering why there is a need to dissolve the association if the wives of these state assemblymen and members of parliament were genuinely inclined to do charity work. They could merely have changed the name and carried on with their charity work!

Protected Rights

Tuesday May 13, 2008
Protected rights
Articles of Law by BHAG SINGH
Our country’s top leadership continues to remind the citizens that unity, regardless of race, is a cherished goal and an essential element for continued well-being and progress.
Small disputes have the potential to develop into racial issues. Grievances of some legitimate expectations not being met have on occasion been somewhat exaggerated. On the other hand, there is a tendency for some groups to suggest that their rights and interests are being eroded.
But the nation's founding fathers had great wisdom. They crafted the Constitutional documents to ensure preservation and protection of basic rights. At the same time, they incorporated flexibility in the broader interests of the nation that they were establishing.
Ever mindful of the potential for disruption to racial harmony, subsequent leaders acted to amend the Sedition Act 1948 to make it seditious to even question matters that have come to be regarded as “sensitive” by reference to specific parts of the Federal Constitution.
Sensitive issues
The matters referred to as sensitive are in fact in relation to provisions that seek to provide both protection and balance on the aspect of life in the country, which are prone to trigger conflict if not dealt with in a prompt and adequate manner when these issues are touched upon.
Part III of the Federal Constitution deals with the subject of Citizenship. Article 152 deals with the position of Malay as the national language. Article 153 provides for the reservation of quotas for Malays and the natives of Sabah and Sarawak in matters relating to education, public service as well as permits and licences for operations of trade and business, amongst others. Article 181 deals with the sovereignty of the rulers of the states.
In respect of these matters it becomes an offence by the mere fact of questioning the rights and status as provided. Such questioning, unless it is in relation to the implementation, constitutes a seditious tendency and therefore amounts to sedition.
Numerous prosecutions under the act have taken place in the past based on speeches or statements questioning Malay special rights or words such as “abolish Tamil or Chinese medium schools in this country”, or amending article 152 to do away with rights under it.
Such rights are not only constitutionally enshrined, but any discussion of the subject is also restricted by law.
Mentri Besar issue
The suggestion that a non-Malay be appointed a Menteri Besar or deputy Menteri Besar and the reaction to it provides an interesting insight into the mindset of those who made the suggestion and those who reacted to it.
Anyone who cares to familarise himself with the state Constitutions will know that both in the case of what were formerly the Federated Malay States and the Unfederated Malay States, the Menteri Besar must be of the Malay race and profess the religion of Islam.
Some state Constitutions do have a provision for the appointment of a deputy Menteri Besar and some do not. Where there is no such provision, any such appointment whatever the race of the person appointed would be merely ad hoc and therefore give neither any Constitutional right nor power.
Of course the Constitution of the state of Perak is an example of a scenario that treats this aspect a little differently. It allows the Sultan with discretion to waive either one or both requirements whenever he considers it expedient to do so. However, the fact is that the power is with the ruler of the state.
On other occasions, there are yet different kinds of qualifications. The Constitution of Sabah, for example, has a provision that excludes a person from being appointed Chief Minister if he is a citizen by naturalisation.
Malay reserve land
Similarly, flexibility is reflected in the provisions relating to Malay reserve land in Peninsular Malaysia.
The provisions are to be found in state legislation that existed well before Merdeka and continue thereafter. This is because the Federal Constitution provides that any land in a state which immediately before Merdeka Day was Malay reservation in accordance with the existing law would continue as Malay reservation land.
The phrase “Malay holding” is used in all these laws to describe such land. The gist of the law is that no “Malay holding” can be transferred, charged, leased or otherwise disposed of by any person not being a Malay. Of course, executive discretion has been exercised to meet the need to charge or sell such land to corporations, amongst other.
At the same time, not every agreement to buy Malay reserve land by a non-Malay is illegal, invalid, null and void. Whether there is intent to evade the legislation is a relevant factor. In Foo Say Lee v. Ooi Heng Wan, the parties entered into an agreement relating to a piece of such land.
On signing the memorandum, the buyer, who was the plaintiff, paid the defendant, the seller, $1,500 and the balance of $3,500 was to be paid on the transfer of the land to the plaintiff. At the date of the agreement, the land was still held by a Malay. Condition 3 of the Agreement provided that the sale was subject to the approval of the Kelantan Government and the ruler in council.
Section 13A(i) of the Kelantan Enactment gave the power, as I believe it still does, to the ruler in council in his discretion to approve a transfer of a right or interest in Malay reservation land to any person not being a Malay. In holding that the agreement was not by the mere fact void Azmi C.J. in the Federal Court said:
“I am unable to come to the conclusion that any agreement to transfer such land by a method so provided by the Enactment and therefore null and void under Section 12; not could it be said that the agreement is an attempt to evade the provisions of the Enactment”.
Conclusion
Flexibility was incorporated in the laws created by our founding fathers and the present generation needs to understand, appreciate and implement these clearly enshrined basic principles as a basis to create a peaceful, stable and progressive environment.

Is the political situation for real

Tuesday May 13, 2008
Is the political situation for real?
CERITA LAH BY KARIM RASLAN
It’s getting harder to interpret political developments in the country with just about everyone trying to stake a claim to the future. The disorder we’re experiencing is just that: random and inexplicable.
IT'S a naked power grab out there,” my friend said as he dragged on his cigarette. “No one’s in charge and there’s no over-arching strategy – everyone’s just trying to figure out an angle and stake a claim for the future.”
With Umno diminishing day-by-day – witness its recent lacklustre 62nd anniversary and the Barisan Nasional languishing in its shadows – once-peripheral players are beginning to assert themselves.
Unsurprisingly, it’s getting harder to “interpret” political developments, and my cigarette-smoking friend’s world-weary cynicism may well appear to be the best reading of what’s going on.
There are lurches to right and left – moves to restore the credibility of the judiciary that are then undermined by a spate of incomprehensible sedition charges that only serve to compromise a security apparatus that we had thought was supposed to be in the process of being cleaned up.
Back in the 80s and 90s we “knew” that events were being driven from above – that Tun Dr Mahathir Mohamad mainly (and then occasionally Tun Daim Zainuddin or Datuk Seri Anwar Ibrahim) were the “game-players”.
They were the latter-day dalang or puppet-masters – directing policy-making, creating billionaires out of lowly managers and accountants, dispensing favours and issuing instructions.
They also destroyed and – with equal verve – removed political opponents and overturned state governments.
Well, that was the past.
Nowadays we can no longer look to the Umno elite and expect to understand what’s going on. The disorder we’re experiencing – the Indonesians would call it zaman edan – is just that: random and inexplicable.
There is no logic to any of it save that individuals are seeking to stake a claim to the future; just hear MCA vice-president Datuk Ong Tee Keat’s recent public statements on multi-racial politics.
So how do we interpret all these random events? How do we make sense of them and place them in their proper context?
Let me tell you about the factors I’m watching at the moment and why:
Firstly, I’m keeping an eye on Sabah leaders. If we accept the idea of Sabah and Sarawak as the “fixed deposit” for the Barisan Nasional administration then it pays to understand how one key community perceives the current political situation.
The Kadazans – most of whom are Christian – have been among the most poorly treated of all Malaysia’s minority communities. By dint of long-term Federal connivance the Kadazans have been turned into second-class citizens in their own state.
And now with the rise of Islamic conservatism, Malaysia’s largest Bahasa Melayu-speaking Christian congregation, the Sidang Injil Borneo (with well over half a million followers in Sabah and Sarawak alone) is now experiencing an unpleasant push on their religious freedoms albeit ameliorated by a recent court decision to allow judicial review of the use of the word “Allah”.
If Anwar’s ambitions of becoming Prime Minister are to materialise, he will need to win over this embittered community and their frustrated leadership.
Upko chief Tan Sri Bernard Dompok and PBS head Datuk Seri Pairin Kitingan remain deeply sceptical of Anwar. Still it would be unwise to underestimate Anwar’s powers of persuasion. If men like Pairin change their views, power in Putrajaya may also shift.
Secondly, the Malay rights debate. Contrary to what the participants in the recent Kongres Permuafatkan Melayu think, this is a non-issue. With well over 60% of the national population the Malay-Muslim community dominates Malaysia’s public life whether through Umno, PKR or PAS.
At this stage we cannot be certain which of the three parties will prevail, but whatever happens I’m sure Malaysia will remain a fairly conservative, majority Muslim nation-state with a strong Malay cultural milieu.
It’s foolhardy to think that the Malay community has suddenly changed; if anything it is just fragmented.
Still, this fact seems to have escaped DAP chairman Karpal Singh in particular and a number of his party leaders who continue to harp on about a “Malaysian Malaysia” whilst being unable to win over any prominent Malay figures into their party.
Certainly the position of party adviser Lim Kit Siang would be greatly enhanced if he had some heavyweight Malay party members alongside him.
PAS’ studied silence on this issue meanwhile, is an indication of the inherent complexity. Frankly they’d rather not be drawn into the debate.
However, it has to be said the politician who can take charge of this issue, energise the community and show a capacity to lead will in turn be able to claim the mantle of Malay leadership.
In this respect Umno’s top brass have been totally unimpressive. Their regressive appeal to the royal houses accompanied by primordial cries of “ketuanan” (supremacy) are only serving to divide the Barisan.
Still, both Umno veteran Tengku Razaleigh Hamzah and Anwar have attempted to articulate progressive alternative visions and it will be interesting to see the extent to which these ideas take root.
Thirdly, is the deteriorating economic environment. With prices of household goods rising almost daily, the Government is finding it ever more difficult to shield the population from the impact of global inflation.
If this continues the Prime Minister’s prospects are not good.
The unhappiness that’s currently being felt in the socio-political sphere will inevitably seep into the broader population, creating a receptive ground for small-scale, localised demonstrations such as the recent anger over the toll roads.
As these gather in intensity and frequency, the Government will be hard-pressed to manage the situation.
So, take your ringside seat at the new spectator sport that is Malaysian politics. Suspend your incredulity and shock if only for moment. Yes, these men and women are our leaders – we elected them.
Maybe you’ll need some stronger than a cigarette now?

Taking loved ones for granted

Taking loved ones for granted


SIGHTS AND SOUND
By Xandria Ooi

THE other day, my mum called to tell me that she and my fa-ther were considering buying two placements in a memorial park as their final resting place ''when the time comes''.

I know very well that there will come a time when we will leave this world, but it is not something I often think about.

It is okay to plan for birthdays, weddings and retirement, but planning for death is not the norm. Not because it is not logical or practical, but to think of death is to bring on fear.

My boyfriend asked me a few days ago if I fear death.

“No, but I fear pain. But what I fear most of all, are the deaths of my loved ones.”

Just the mere thought of not seeing my parents and brother again cripples me with fear. When my parents speak of where they would like their final resting place to be, I am afraid to listen and refuse to take it seriously.

My grandfather was taken ill recently, and when I paid him a visit I was reminded that even the strongest and healthiest of us will not stay that way forever.

My father is 53 this year. He goes to the gym a few times a week, takes care of his diet and is far from old. He is able to fix almost anything in the house and he still takes cares of me like he always does.

All these years, I have looked upon my father as someone who is infallible, strong and able to find a solution to any problems that I may have.

It scares me to think of the day when he will not be as he is now, when time and age catches up. I would rather not see the lines around his eyes, or how tired he looks at times. I don’t want to notice him limping a little sometimes because his feet hurt.

My father is not a superhero, but sometimes it is easy to forget that because of how well he takes care of the family and me. Too often, I take his love and his health for granted.

When someone loves you unconditionally, it is easy to be careless with that love, because you assume that it will always be there.

You forget to say thank you, or be polite, or even do something nice in return.

During a meeting with the managing director of a company who is interested in working with me on an endorsement project, he said something to me that no one has ever said before.

“No offence Xandria, I think your work is great but the reason you are here is because of your mum.”

“Your mum is such a good person. I think what you are today is because of your upbringing. So you have to thank your mum and dad,” he told me with a smile.

I couldn’t be happier or more proud hearing this. I have always wished that people could see that. My mum is my manager, and I have had people being nicer to me than they are to her.

Some have even been downright insensitive and rude to her, but sugary sweet to me.

I have never understood that. Being a manager of a company is not an easy task, and if the company runs smoothly, it is very much due to good management.

My career has been on a steady climb because my mum is an amazing businesswoman and manager. I have manners, respect, compassion and faith because my parents have taught me that.

I have written in a previous article that if someone should praise me, they should praise my parents 10 times over.

Many have asked me during interviews if I feel that my mum is overprotective as my manager, and my answer is that I am much more protective of her.

Even then, I cannot be a hypocrite. I cannot expect people to be nice and kind to my mum when there are many times when I have also hurt her with my impatience and attitude.

The worst part of it is that the hurt she experiences because of me is much more painful than those inflicted by others.

And the irony is that it is often easier to be nicer to acquaintances and friends, than it is to be mindful of the feelings of our loved ones.

Mother’s Day has just passed and Father’s Day is around the corner. Being able to celebrate these occasions is just a reminder of how fortunate we are to have known unconditional love.

Death is inevitable and maybe if we stop and think about death once in a while, we would appreciate life better.

The first picture posted in my blog

This is the first picture posted on my blog. Picture given by YA Abu Bakar...

My First Blog Entry

13th May 2008
2.27 pm

This is my first posting on my own personal blog created in the chambers of YA Abu Bakar bin Daud, the Syariah High Court Judge of Selangor.