Monday, December 31, 2007

No Glitter to Merdeka's Golden Anniversary Year

No Glitter to Merdeka's Golden Anniversary Year
M. Bakri Musa

By right Malaysians should still be relishing the afterglow of their 50th
Merdeka anniversary celebrations. Alas, the much-anticipated euphoria
was short lived; the grim realities of Malaysian life quickly intruded.
Even the mainstream media carry daily headlines of gory
crimes. If those were not scary enough, residents now live in fear that
their basic freedom is being threatened, not by some external enemy
rather by their very own government. Malaysian leaders mistook their
electoral mandate for a license to trample on citizens' basic rights, as
in the rights to free assembly and the freedom of conscience.
Those breaches of course did not grab the headlines in the
mainstream media; you have to read the alternative media or international
publications to get the real news. The mainstream media instead
highlighted Prime Minister Abdullah's "small" wedding to his "downstairs
lady."
The images of Malaysia projected onto the world stage towards
the end of the year were not of a modern nation poised for Vision 2020,
rather the typical backward Third World state with a stubbornly bumbling
warden as its leader.
The scenes on Al Jazeera and CNN were of the police wildly
tear-gassing and firing water cannons upon thousands of peaceful citizens
who dared exercise their basic rights to a free assembly. If those images
were not ugly enough, there was Minister of Information Zam in a fit of
latah in front of the television cameras for the whole world to see.
Zam is a poor imitation of Saddam Hussein's Information
Minister "Comical Ali." At least Ali entertained us with his outlandish
bravadoes; Zam nauseated us with his blabber.
Just as we thougt it could not get worse seeing that it was
already November when Zam was blabbering in front of an international
audience, there was Deputy Internal Security Minister Johari Baharum
declaring that only Muslims are entitled to use the word "Allah" (God).
He threatened banning the Malay version of the Catholic Church
publication that dared use the word "Allah."
The startling observation was that this moron of a minister
could get way with such idiocies. By his silence, Abdullah reveals that
he is equally moronic.
How did a nation that was so full of bubbly confidence as
encapsulated in its "Malaysia boleh!" spirit only a few years ago
descended so fast and so far, and with so few of the elite class
protesting?
To be sure, Malaysia is still far ahead of Pakistan or
Zimbabwe. Unfortunately, far too many, especially the leaders, take
comfort in this.


Annus Horribilis

Malaysians had premonitions for this long Annus Horribilis.
It began ominously with the southern part of the peninsula being flooded,
with hundreds of thousands displaced. It was the worst flooding in
decades.
Where was Prime Minister Abdullah in the hour of need? Off to
Australia for his scheduled sailing vacation and the opening his brother's
nasi kandar restaurant!
His "bright" young advisors did not see fit to advise their
man to cancel his vacation in the face of a national emergency. The old
man was of course clueless.
The floods soon receded and the residents went back to their
daily grind, helped by many generous fellow citizens and non-governmental
bodies. When you see your fellow Malaysians in need, you pitched in.
That comes way ahead of your holidays. Unfortunately you cannot really
teach these things, not even at Oxford. You either have the sense of
human decency or you do not. Fortunately many Malaysians do have it; we
just do not see it in the leaders.
Allah (if I am permitted to use that word here) must have
known that our leaders are slow learners, for a few months later there
was yet another massive flood, this time in the heart of Kuala Lumpur,
paralyzing it.
As for that grease spot whose opening was graced by the Prime
Minister, it closed soon after.


Horrible In Between

Between the terrible beginning and the horrible ending to the year, there
were plenty of hideous fillers in between.
The tenures of the Director of the Anti Corruption Agency
Zulkipli and the Chief Justice Ahmad Feiruz were not renewed. Both left
under a cloud. That should be a feather in Abdullah's cap, except that
Abdullah was intent on keeping them both! Unrelenting public pressures
forced him to back off. Abdullah may not have wanted the people to
challenge him, but they did anyway.
Ahmad Feiruz was again the "off stage" star attraction later
in the year in the infamous "Lingam tape." Again you would not find that
in the headlines of the mainstream media. Thanks to former Deputy Prime
Minister Anwar Ibrahim, we had a sniff of the filth that is the Malaysian
judiciary.
Weakened by his endless displays of ineptitude, Abdullah was
in no position to brave public opposition. A few weeks after the Johore
floods, Raja Petra Kamarudin's Malaysia-Today carried a detailed expose
of the Prime Minister acquiring a luxurious corporate jet, at public
expense of course. Raja Petra had the details nailed down; right to the
jet's tail number.
Malaysia-Today's phenomenal success is the one rare bright
spot. No wonder World Business named Raja Petra, together with Bank
Negara's Governor Zeti Aziz and former Prime Minister Mahathir among
Asia's Top 20 Progressives. Meanwhile Tokoh Wartawan Negara Zam remains
a jagoh kampong (village champion). He and those who honor him belong
there.
Raja Petra made other headlines. The police questioned him
and his wife Marina separately over some activities purported to be
harmful to the state. Presumably one of those could be his release of
the sordid details of the messy divorce settlement of one double
Muhammad, a senior UMNO operative. Raja Petra went further; he
challenged this double Muhammad to a public debate to expose this
discredited politician, but the latter chickened out.
The police interrogations went nowhere; the police were
flummoxed. Marina in particular refused to answer questions claiming
that as a Muslim she is entitled to have her husband present beside her.
Isn't it great to be a Muslim!
Lina Joy however, did not think so. Her celebrated case, a
simple and routine administrative matter of changing the religious
designation on her identity card, attracted worldwide attention when
Malaysia's top court ruled that, the norms of civilized society
notwithstanding, there is no freedom of conscience in the country.
Malaysians cannot change their religion on a whim, according to the
wisdom of Chief Justice Ahmad Feiruz.
Pursuing this theme, the religious authorities in Perak
charged a young Malay mother for "encouraging immoral activities" while
singing in her sleeveless blouse in a nightclub.
And pursuing the moronic theme again, some well-meaning
supporters ("arse lickers" would be the more appropriate though crude
term) of Abdullah nominated his late wife Endon as Anak Gemilang Malaysia
(Illustrious Malaysians). Mercifully, they withdrew her name, but not
before some very unkind jabs by bloggers. I do not blame them; instead
rap the knuckles of the idiots who set her up.
I am uncertain which was more idiotic, that or the hysterical
reactions among the leaders to a student's sophomoric rap rendition of
Negara Ku. Or that character Mat Zakaria Derus and his mansion amidst
the slums of Klang.
The annual Auditor General's Report too made headlines, again!
There was the RM 4.2 billion Port Klang Free Zone development project
debacle, and the Sports Ministry's spending sprees. The list goes on.
I am certain that the theme will be repeated next year; only
the players, projects, and price tags would vary. Well at least we can
be comforted by the fact that those boondoggles still make the headlines.
The day may come when they won't. With Abdullah in charge, that will not
be too far off.


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Muslim governments must stop playing with fire

Monday, 31 December 2007

The lesson to be learned from all this is that Muslim governments
need to address real economic problems with real economic and structural
solutions rather than cut cards with the Devil and playing around with
fire.
By Farish A Noor

The tragic and violent killing of Benazir Bhutto leaves us with many
unanswered questions. The question remains as to who was really
responsible, and some radical Islamist groups have claimed responsibility
and credit for her assassination. There is further speculation as to
whether other non-religious actors and agents were behind the killing,
and of course it remains to be seen (and discovered) as to how close or
far the links between radical groups like the Lashkar-e Tayeeba,
Jama'atul Dawa and Harkat'ul Mujahideen and conservative factions in the
Pakistani army really are.
For now, however, the murder of Benazir Bhutto serves as a painful
reminder of how violent politics has become in so many Muslim countries,
the very same countries whose citizens pride themselves as the 'abode of
peace' and 'Darul Islam', as opposed to the 'Darul Harb' or 'abode of
chaos' without. But a simple overview of developments across the Muslim
world since the 1970s will indicate that hardly any Muslim country has
even made the successful transition to popular representative democracy
of any kind: Iran's despotic Shah who ruled with an Iron Fist was finally
ousted from power by student revolutionaries, only to open the way for a
new wave of repression by the Mullahs who instituted public hangings and
the public execution of homosexuals, political opponents and those
regarded as 'deviants' by the regime. Egypt's Anwar Sadat was gunned down
in public view by members of the Gama'at Islamiyyah, who likewise opted
for the radical path of violence.
From Morocco to Indonesia radical Islamist groups have long since bid
adieu to the norms of democratic participation- but not least simply
because they have been denied the democratic option themselves.
The real crisis in the Muslim world seems to be a structural one and has
less to do with Islam or theology. In Egypt for instance, a teeming
population expanding at the rate of one million per year has created an
economy that is not only unevenly developed but also unsustainable. Only
three percent of Egyptian soil can be used for agriculture, and even much
of that is used to grow cash crops for export to the developed world: The
poor fellaheen of the rural interior grow everything from lettuce to
string beans, but these are destined for the dinner tables of developed
countries instead, while the poor live on bread and bean stew.
Faced with such stark economic realities many Muslim governments have
failed to do what is necessary: open the way for economic reform, careful
management of resources and plan and save for the future. Instead
grandiose projects have been the order of the day and corruption the
norm. The net result is social antagonism which is hardly surprising to
anyone, and the rise of workers movements and protests.
Here is where many a Muslim leader has failed doubly: Fearful of further
democratic demands they have cultivated - since the 1970s – right-wing
conservative Islamist movements as a counterweight to social
progressives, unions and workers movements. Anwar Sadat's great mistake
was to favour the radical Islamists and use them as a means to blunt the
criticisms of the progressive democrats of Egypt. But following the Camp
David accord where he was seen as a traitor to the Arab cause and a
lackey of both the USA and Israel, Sadat was assassinated by the very
same radical Islamists his regime had cultivated and protected.
If it is ultimately proven that Benazir Bhutto was murdered by a radical
Islamist, then this would be another case of the mouth biting the hand
that fed it. For it has to be remembered that it was during Benazir's
tenure that the Taliban were cultivated, armed and protected thanks to
her government's reliance on such groups and her own co-operation with
conservative Islamist parties and movements like the Jama'at'ul Ulema-e
Islam (JUI) of Pakistan. The Islamists of the JUI who worked with
Benazir's government were the ones who were constantly campaigning for
things like the implementation of Shariah Law, in a country where
illiteracy is a problem that affects almost half of its population. It is
one of the supreme ironies of modern Islamic history that the misogynistic
Taliban were bred under the gaze of Benazir's leadership, as she herself
was a product of Western Oxbridge education.
The lesson to be learned from all this is that Muslim governments need
to address real economic problems with real economic and structural
solutions rather than cut cards with the Devil and playing around with
fire. If countries like Pakistan and Egypt today seem tottering on the
verge of crisis with radical Islamists waiting in the wings, part of the
responsibility for that is the role played by Muslim leaders like Sadat
and Benazir in tolerating, and even using, these radical firebrands in
the first place.
Dr. Farish A. Noor is a Malaysian political scientist and historian
based at the Zentrum Moderner Orient, Berlin; and one of the founders of
the http://www.othermalaysia.org/ research site.


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Anwar terima sokongan luar biasa dari akar umbi

TANGGAL 22 dan 23 Disember 2007 lalu, kami melalui perjalanan yang penuh
bermakna daripada ibunegara ke desa di utara yang kononnya dikenali
sebagai 'Koridor Utara' untuk bersama menyertai Dato' Seri Anwar Ibrahim
di dalam beberapa siri ceramah dan program masyarakat.

Perjalanan ini membawa kami ke Permatang Pauh, Simpang Empat, Seberang
Jaya, Kampung Padang Benggali, Kulim, Teluk Air Tawar, Taman Lobak, Pekan
Lama Sg Petani dan Kota Sarang Semut, Alor Star. Kembara ini penuh
bermakna kepada kami, walaupun satu ketika dahulu kami juga merupakan
anak desa, tetapi perjalanan kali ini memberi satu pengajaran kepada kami
untuk merasai realiti kehidupan penduduk desa zaman ini.

Di Permatang Pauh, kami melawat Wisma Yayasan Aman di mana Dato' Seri
Anwar berucap di hadapan 300 orang hadirin serta menerima penyertaan 250
orang ahli baru keADILan. Walaupun sederhana, Yayasan Aman lengkap dengan
kemudahan termasuk asrama dan makmal komputer dengan kemudahan Internet.
Bangunan ini juga mempunyai sebuah perpustakaan dan kemudahan lain
seperti dewan serbaguna. Di sinilah, Sdr Din Merican telah 'ditabal'
sebagai ahli Anwar Ibrahim Club (AIC), pada umur 68 tahun, Sdr Din
Merican menjadi ahli yang tertua AIC. Tetapi sepertimana kata-kata ramai,
walaupun berusia 68 tahun, Din masih tetap segak dan bergaya serta
semangat menentang ketidakadilan.
Di setiap majlis, kami menyaksikan kehadiran orang ramai yang sungguh
menganggumkan untuk mendengar mesej daripada Dato' Seri Anwar mengenai
perpaduan kaum, tolak ansur, keadilan dan pengurusan kerajaan yang
bertanggungjawab.
Anwar bukan pro-Hindraf
Beliau memberitahu hadirin, beliau yang merupakan pemimpin berbangsa
Melayu dan beragama Islam, beliau tidak akan sekali-kali mengenepikan
masalah bangsa Melayu khususnya yang mana berhubung kait dengan artikel
153 Perlembagaan Malaysia, pada masa yang sama beliau juga akan bersikap
adil dan prihatin terhadap penderitaan serta kemiskinan kaum India dan
Cina yang diketepikan. Inilah prinsip keadilan yang perlu ada pada setiap
insan. Tiada pemimpin yang layak menerajui negara bertuah ini jika dia
tidak berdiri di atas prinsip keadilan.
Sudah tentunya beliau bukanlah pro-Hindraf, beliau cuma menyokong hak
HINDRAF yang dijamin oleh perlembagan untuk berhimpun secara aman. Beliau
juga berjanji untuk membela nasib kaum India yang sedang mengalami masalah
ekonomi dan sosial yang serius kerana dipinggirkan oleh Kerajaan UMNO dan
Barisan Nasional pimpinan Dato Seri Abdullah Ahmad Badawi.

Ceramah beliau di Taman Lobak, Lunas dihadiri lebih kurang 7000 orang,
majoritinya kaum India. Mereka menyambut kehadiran Dato Seri Anwar dengan
penuh semangat, tampak di wajah mereka satu harapan untuk pemimpin rakyat
ini membela nasib mereka.
Dato' Seri Anwar memberikan mereka beberapa contoh kes rasuah besar
pemimpin negara dan salah guna kuasa, serta kelemahan pentadbiran
kerajaan hari ini. Beliau berkata, pemimpin UMNO dan Barisan Nasional
terlalu sombong dan bongkak serta tidak langsung mempedulikan masalah
rakyat.
Jumpa intelektual Melayu
Di Kulim, Kedah, beliau juga bertemu dengan sekumpulan golongan
intelektual Melayu Islam untuk sesi dialog membincangkan masa hadapan
Melayu serta rakyat Malaysia berkenaan Agenda Ekonomi Malaysia yang
beliau kemukakan. Beliau berkata, agenda ini adalah jalan baru menuju
kearah kemajuan negara serta bangsa Melayu di abad ke-21 ini.

Di Teluk Air Tawar, dimana Ketua Umum Parti Keadilan Rakyat ini berucap
dihadapan 5000 orang, beliau memberitahu bahawa pimpinan UMNO peringkat
akar-umbi telah melancarkan kempen kotor yang menyatakan beliau sekarang
merupakan seorang yang pro-India dan menentang kaum sendiri.
Beliau memberi jaminan kepada mereka yang beliau tidak akan berganjak
dari perjuangan beliau untuk membela nasib kaum sendiri. Tetapi sebagai
seorang Muslim, beliau dibesarkan untuk percaya bahawa keadilan harus
ditegakkan untuk seluruh rakyat Malaysia kerana prinsip keadilan inilah
yang menjadi tiang utama keharmonian dan kestabilan negara.
Ucapan beliau disambut baik, kami menanyakan pendapat beberapa orang
hadirin dan mereka sekarang sedar bahawa UMNO telah melancarkan satu
kempen kotor desperado menentang Dato' Seri Anwar.
30,000 dengar ceramah

Ceramah Perdana di Kota Sarang Semut pada malam 23 Disember menyaksikan
puncak lawatan Dato' Seri Anwar ke Utara. Lebih kurang, 30, 000 hadirin
yang majoritinya Melayu hadir membajiri Markas PAS Kedah untuk mendengar
amanat daripada Dato' Seri Anwar Ibrahim dan Tuan Guru Dato' Seri Hj.
Abdul Hadi Awang. Pemerhatian kami, Dato Seri Anwar berada di kemuncaknya
apabila beliau membuatkan hadirin duduk mendengar dengan teliti dan
memberikan respon yang baik kepada ucapanya walaupun sudah lewat malam.
Beliau membangkitkan isu rasuah, salahguna kuasa dan kelemahan
pentadbiran Abdullah Ahmad Badawi. Beliau menyeru rakyat kali ini untuk
memberikan undi mereka sebaik-baiknya supaya kita boleh bergerak ke satu
era baru di bawah sebuah kerajaan yang mengutamakan khidmat untuk rakyat.

Perjalanan kali ini penuh dengan memori bermakna. Tidak selalu kita ini
orang Bandar sedar bahawa rakyat di desa sungguh istimewa, setia dan
punyai semangat untuk berkerja keras. Mereka adalah rakyat yang telah
lama ditindas oleh pemimpin yang korup.
Kami juga sedar bahawa mereka tidaklah senaif mana, mereka mampu
berfikir untuk diri mereka mana yang baik dan mana yang buruk. Jika
diberikan input dan fakta kepada mereka, mereka mampu membuat keputusan
yang bijak untuk diri, keluarga dan komuniti mereka.
Suasana kali ini sungguh kuat untuk satu perubahan, kita mesti mengambil
peluang keemasan ini untuk menjadikan perubahan itu satu realtiti semasa
pilihanraya umum ke 12 yang mendatang. Inilah masanya untuk kita
mencampakkan lambing dacing ke Laut China Selatan.

* Rahimi Osman adalah salah seorang Pembantu kepada Dato' Seri Anwar
Ibrahim dan Din Merican merupakan Pengarah Program Parti Keadilan Rakyat


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Malaysian Hindu loses bid to ban Muslim conversion

http://asia.news.yahoo.com/071227/3/3cv9a.html

PUTRAJAYA, Malaysia (Reuters) - Malaysia's highest court threw out on
Thursday a bid by a Hindu woman to stop her estranged husband from
converting their youngest son to Islam.

Her case is another sign of strain in the social fabric of the multi-
racial nation, where many non-Muslims believe their rights are being
trampled by the Muslim majority.

R. Subashini took legal action after her husband converted himself and
their elder son, now four, to Islam in 2006. She says she now fears
the husband wants to take their two-year-old, who still lives with
her, and convert him to Islam as well.

The Federal Court rejected her request for an injunction on technical
grounds, leaving her free to try again, but one judge noted the
court's jurisdiction was limited, given the husband was now a Muslim
and therefore governed by Islamic or sharia law.

"The civil and sharia courts cannot interfere with each other's
jurisdiction," said Nik Hashim Nik Abdul Rahman, one of two judges who
dismissed the case. One judge dissented.

Family law has become an emotional battleground between Malaysia's
religious communities, with non-Muslims complaining civil courts are
too willing to surrender jurisdiction to their Islamic counterparts in
cases involving a Muslim conversion.

Marriages between Muslims and non-Muslims are forbidden in Malaysia,
so once a non-Muslim spouse converts to Islam, the union is broken,
lawyers say. While it can still exist under civil law, in reality the
Islamic court does not recognise it.

A lawyer for R. Subashini said that although his client's case failed
on a technicality, the judges' comments made it clear they recognised
the husband's right, as a newly converted Muslim, to have recourse to
the Islamic courts.

"The High Court has jurisdiction to hear matters when this is a non-
Muslim marriage but the husband also has a right to sharia court under
Islamic Law," lawyer K. Shanmuga said when asked by reporters to sum
up the ruling's significance.

R. Subashini, a 29-year-old clerk, had initially asked the High Court
to prevent her husband from gaining custody of both their sons through
the sharia courts.

Her husband, a 32-year-old businessman, had converted to Islam and
when he conveyed the news to his wife, she attempted suicide and was
admitted to hospital.

After her hospitalisation, she discovered her husband had converted
their eldest son to Islam.

Her lawyers had told the Federal Court the civil system was the right
place for this case because she was not a Muslim.

They cited a landmark ruling by the Federal Court in July which stated
that if one party was a non-Muslim, the sharia court had no
jurisdiction. This was a rare ruling that went against a tide of
decisions granting jurisdiction to the Islamic courts.

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Friday, December 28, 2007

The Malaise-nisation of Malaysia :Mkini-Malaise, Chinese and Indians (Part 1)

http://www.malaysia kini.com/ columns/73190

Malaise, Chinese and Indians (Part 1)
Helen Ang Oct 4, 07 11:34am

When the lawyers walked in Putrajaya, I'd wondered if police would baton
charge them, like it did the public who last protested at KLCC over the
fuel
price hike. On balance, I thought not. If the black coats had been
manhandled, they'd have been more than happy to sue, I reckon.

Umno veteran Shahrir Abdul Samad hopes the march will not spread to other
things. I have a diametrical view and wish the show of disapprobation
would
spread further. That's why the Walk for Justice was a gloaming (that faint
light seen before sunrise).

To have had cautious Chinese even participate in last Wednesday's walk is
already a positive development. The Malaysian-Chinese ethos is best
characterised by their catechism "Don't get involved" . it's what parents
teach children and wives preach to husbands who show even a sliver of
political activism.

But the real axis of Chinese existence resides in the mantra: "It's the
economy, stupid", a tagline from Bill Clinton's presidential election
campaign. However frayed at the edges and broken at the seams the system
is,
as long as there is a thread left hanging, on which to make a half decent
living, the Chinese will be prepared to stomach the malaise.

This malaise is the systemic rot in Malaysian institutions, both statutory
and quasi-government (e.g. the mass media that is controlled and owned by
ruling parties). The Chinese have mainly thus far been indifferent to
their
rotting surroundings, well at least in public but we don't know what's
whispered at home.

It is this public apathy that has allowed Barisan Nasional to stake the
middle ground, for instance when Umno minister - with legal schooling,
without portfolio - Nazri Abdul Aziz equated the march and marching
lawyers
with the opposition. It is BN political opponents and the usual suspects,
i.e. the NGO types, who normally dissent against the status quo.

'Naysayers and detractors' have been accused by PM Abdullah Ahmad Badawi
of
painting a dark and bleak picture of Malaysia. Government critics, says
Abdullah, are discordant voices. Actually, these are lonely, overburdened
soloists when there should be a strident chorus.

The tai-ko syndrome

Referring to the Lingam tape, Shahrir also says the Bar Council should not
be 'overly sensitive' to matters yet unverified, reports national news
agency Bernama.

Why were the lawyers antsy on the implications of the video . to which
mainstream media has been self-consciously coy about attaching names,
incidentally? On a personal level, some of those lawyers may need to
submit
in the courtroom before some judges they lack faith in.

But the national pall over the judiciary includes a deficit in upholding
the
Federal Constitution which has been amended more times than there are
independent years in Malaysia; defending 'the rule of law', some
promulgated
to lawfully benefit particular privileged people; asserting civil
jurisdiction uncivilly jostled by syariah, etc, etc.

Nonetheless, the average man on Petaling Street may not care about lofty
ethics, rarefied separation of powers, yadda-yadda if they do not see
these
as bread-and-butter issues. Such parochial insularity is why there are
Chinatowns the world over . we Chinese prefer to keep ourselves to
ourselves.

A Chinatown product is MCA. It is a runner and fixer, operating on petty
levels through eternal 'internal discussions' with da Boss. Its service
centres assist Ordinary Joe or Ong Ah Ngiau and Koh Ah Kow to meander
through red tape, say, in applying for trading licences or filling
bureaucratic forms in triplicate. The nature of this communal party speaks
volumes about the Chinese credo.

A goldfish outlook to one's rice bowl will not help keep malaise at bay.
National policies assuredly impact on Chinese lives, be it through
education
diktats and missed educational opportunities, escalating cost of private
healthcare, down sliding professionalism in public healthcare or simply
the
rot permeating too many institutions of governance.

What apolitical Chinese should ponder on is this: if you don't go to
politics, wouldn't politics come to you?

Chinese fears and the cabal

Politics comes knocking on our door in many guises; in Little Napoleons
attempting to impose a race quota in private sector employment, for one.
Earlier, there was Maybank at the same on its appointment of legal firms.

To a Chinese child growing up, the bogeyman is the 'mata' or cop, who if
he
is a naughty boy will spirit him away into the night. It's perhaps no
coincidence that the police force is overwhelmingly Malay. However, the
average, law-abiding adult Chinese will have no cause to blip on the
police
radar. Which is not to say, though, that he is able to evade police
altogether. Driving, he can't skirt roadblocks.

This is fasting month and despite being starved of food and parched of
drink, our hardworking cops are assiduously on the job. So like it or not,
Ah Ngiau in his shiny Honda or Ah Kow in his spotless Toyota will have to
wind down his automatic window to be addressed in greasy tones by the
mata.

The Royal Commission to Enhance the Operation and Management of the Royal
Malaysia Police has made 125 recommendations. If the crucial
recommendations
objected to by police (and the force's political patrons) were to be
implemented, it might go some way towards wiping away some of the
sliminess.

Among the recommendations are those on safeguarding the human rights of
detainees in police custody. This is largely an Indian community concern
and
more on it in Part 2 of my article.

One other recommendation is to amend Section 27 of the Police Act 1967
which
confers on police the power to regulate assemblies, meetings and
processions.

Malaysians are curbed of freedom of assembly, be it to demonstrate against
impending toll hikes, petrol price spike and runaway inflation or to
gather
for a Bersih ceramah without fearing violent dispersal. DAP
secretary-general Lim Guan Eng revealed there are 7,000 personnel in the
Special Branch. What are their policing duties, pray tell.

If it's the economy that is dearest to the Chinese heart, then the least
this economically- driven minority should expect is the right of peaceful
congregation at its chambers of commerce.

But when 'the' (I detach myself from association by refraining from saying
'our') MCA forebears bartered race dignity for their bowl of gruel, they
left a legacy that has echoed through time. Their descendants inheriting
the
mythical social contract are serenaded with song of these chambers of
commerce to be burnt down and music of keris slicing the air.

Have police ever given any assurance they would protect buildings from
arsonists or the public from politicians who run amok?

What Chinese kow-tow to

The lawyers had walked and submitted a memorandum to express their loss of
confidence in the direction that the judiciary is heading. This action has
been construed by certain notables (renowned for their other enlightened
utterances) in government as being "disrespectful" of judges.

Taking the discussion tangentially, who or what do the Chinese respect?
Besides money, the Chinese respect authority and titles. It is abject
conditioning to a habit of fear that makes them so mindful of the pecking
order.

Lee Lam Thye's elevated 'Tan Sri' title puts him at par with the Chinese
billionaire tycoons and socially at the top of the food chain. Perhaps in
appointing Lee to the three-man Malay-Chinese- Indian panel to tackle the
Lingam tape, the government believed that Lee commanded respect and
credibility in Quadrant Two.

As someone proud to be Chinese and a denizen of this quadrant, I'm willing
to say I have no respect for Lee given his chequered history in politics.
He
may be seen either as a role model for Chinese pragmatism or as a walking
example to dissuade idealism in the young. You choose.

Lee has lent his name to several government campaigns as well as the
National Service which has overseen the wasteful, unforgivable deaths of
14
teenagers and it is a programme that should not have seen the light of
day.
Lee is hardly a Justice Bao to be tasked with reviewing tape or judiciary.

It is unadulterated feudalism to deem that title, authority and integrity
must necessarily be mutually inclusive. While we want a Royal Commission
on
the video clip and the baggage it carries, there was the Royal Commission
on
police to which there has been no discernible follow-up action - as far as
public opinion goes - for improving the trustworthiness of police.

Do we even realise how in over-legislated Malaysia and with our
overpowering
police we're all easily 'criminals' in the making? Jeff Lee Kwong Yong,
19,
spent half a year in Kajang prison because he could not produce his MyKad
to
show the police and could not remember his IC number. Yes, the law does
allow his punishment as such.

We can rue that there's no 'political will' to revamp our decayed
institutions. Well, it's simple; simply because establishment leaders and
their beneficiaries have a vested interest in maintaining the racket and
theirs is the will to power in perpetuity.

The will to change is to be found in Atan, Ah Kow and Arumugam ('dan
lain-lain' in NEP parlance). Crisis or no in the judiciary, where is the
Independent Police Complaints and Misconduct Commission, IPCMC? It was to
have been set up by May 2006, according to the Royal Commission's
timeline.

This is the present status of the IPCMC: The Attorney-General' s chambers
has
prepared the second draft of the bill. We do not know how far the AG's
version deviates from the first draft prepared and published by the Police
Royal Commission. Perhaps the PM, as minister-in- charge or Umno man
ministering to police, has some answers.

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Narcotizing The Masses Through Religion

Narcotizing the Masses Through Religion
M. Bakri Musa

In the 19th Century, tiny Britain was able to humiliate the great Chinese
Empire and subdue its masses by making opium readily available to them.
It was also highly lucrative for the British, with the poor Chinese
bearing the heavy burden. To be fair, Chinese leaders from the Emperor
on down were fully aware of the dangers, but despite their valiant
efforts they were unable to prevail against the British.
Today Muslims, Malays in particular, are being similarly
narcotized, not by opium but by an equally potent agent: religion.
Unlike the Chinese of yore who were victims of a malevolent foreign
power, with Malays it is our leaders who are doing it to us, and with
good intentions too. They want us all to end up in Heaven! Touching!
The Muslim masses today, like the Chinese of the 19th Century,
were not unwilling victims. They are not to be blamed, just like we
cannot blame a patient who is in great pain wanting a powerful
painkiller. It may not cure the underlying disease but at least it
relieves the suffering. Likewise when your daily existence is terribly
painful – the fate of the vast majority of Muslims – you too need
immediate relief. It would be cruel and inhumane to deny that.
The familiar official indices readily reveal the targic
reality of daily existence of the Muslim ummah: high mortality and low
literacy rates, pathetic per capita income, gross abuses of human rights,
women deprived of their basic dignity, and oppressive governments. It is
obvious to all, except the leaders. Visit the slums and squatters of
Bangladesh, Indonesia and Pakistan, and the anguished reality of
unbelievable depravation will hit you hard even if you try to avoid it.
Muslim leaders should worry less about their followers ending
up in Heaven and focus more on the monumental task at hand of lifting the
masses out of their current living hell. It may be argued that if
religion brings relief to their daily struggle, so be it. That is a
delusion; the narcotizing effect of religion is even more destructive.


Hard Work of Leadership

Making sure that your citizens are fed, educated, and housed so they could
have a reasonably decent life to pursue their dreams and realize their
potential is no easy task. While there are well-established and proven
principles out there, there is no simple solution or ready path for a
particular society. Each has its own unique challenges; its leaders must
carve their own distinctive path. That would demand, aside from the
mandatory diligence, intelligence, and integrity, an even greater sense
of humility on the part of leaders.
The problems and challenges are infinite in their
manifestations, and great intelligence is required in recognizing and
elucidating them. The humility is for the inevitable pitfalls and
failures that would humble you and sap your confidence. Humility is also
needed so you could learn from your failures and from others, including
your adversaries.
These necessary leadership qualities do not come naturally,
nor are they easily acquired. Consequently and far too often, the
tendency is for incompetent leaders to resort to simplistic solutions or
endlessly mouthing meaningless slogans: "Bring back the Caliph!"
"Implement the Sharia!" "Establish an Islamic state!"
The masses pick their cue from the leaders. No surprise then that they
are only too willing to senselessly "martyring" themselves. Working hard
to acquire the necessary skills to make themselves useful to society is
much more mundane but necessary undertaking. Nor does it grab the
headlines.
The American scholar Abdullahi Naim wisely observed that the
experience of the vast majority of Muslims across the world today is
about "struggles for constitutionalism and human rights, economic
development, and social justice, not about the quest for Islamic states
to enforce sharia." Naim's words should be emblazoned all over our
masjids, ministries, and country.


First Tie Your Camel

Allah will not change the fate of a people unless they first change
themselves, goes the wisdom of the Quran. That in turn takes leadership.
Islam recognizes the supreme importance of leaders. At Friday and other
congregational prayers, it is customary for the Imam to lead the dua
(supplication) seeking Allah to provide wisdom and health to the Sultans
and leaders so they could lead their people along the path of
righteousness.
Our culture too recognizes the importance of leadership, hence
the observation: Endah negri kerana penghulu (Great leaders, great
society!). It is not enough for us to pray that our leaders would lead
us along the straight path. We must also do our part and exercise due
diligence in choosing our leaders and then attentively monitor their
performances.
As per the wisdom of our Prophet Muhammad, s.a.w., first tie your camel
securely, then pray to Allah that it does not escape. To put that in
current political perspective, we must first choose our leaders wisely,
meaning, scrutinize them thoroughly before casting our votes, then pray
to Allah that we get leaders with integrity and competence. Praying
alone will not secure your camel, or guarantee you honest leaders. Nor
should we assume the one who could lead us in prayers is the one most
competent to lead the nation.
Even a determined and wise Chinese Emperor could not withstand the
narcotizing power of opium. Religion is even more so. Given a
leadership woefully lacking in integrity and competence, religion can
have a stranglehold more tenacious than the most potent opiate.
To Malays today, religion is less a salve for the soul and more a narcotic
to make us escape the world and perversely, as God is everywhere in this
wonderful universe, away from Him.


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Amalan menghidupkan malam, pagi raya Aidilfitri

Oct 07, 07

Dalam beberapa hari lagi Ramadan yang mulia akan melabuhkan tirainya yang
menandakan berakhirnya kemuliaan bulan ini dan disusuli pula dengan
kedatangan Hari Raya Aidilfitri, atau menurut bahasa Arabnya ialah ˜Idul
Fitri yang bermaksud kembali kepada fitrah.

Ini kerana sepanjang sebulan di bulan Ramadan, seseorang itu telah
memenuhkan agenda bulan tersebut dengan pelaksanaan amal ibadat yang
mampu menjadikannya sebagai hamba Allah yang terbaik seperti membaca dan
bertadarus al-Quran, bersolat jamaah sama ada solat-solat fardu dan
tarawih, bersedekah, beriktikaf dalam masjid, memberi atau menyediakan
juadah berbuka puasa kepada mereka yang berpuasa dan banyak lagi.


Seolah-olah amalan yang dilakukan itu menjadikannya bersih serta suci
bagaikan anak-anak kecil yang baru dilahirkan oleh ibu-ibu mereka, inilah
yang dikatakan kembali kepada fitrah, selagi mana seseorang tidak
memelihara fitrah selepas Ramadan, maka tidak mustahil fitrah dirinya
terdedah kepada virus yang menjerumuskannya ke dalam lembah kehinaan.


Walau bagaimanapun kejayaan mentarbiahkan diri sebulan pada bulan Ramadan
dan berakhir dengan sambutan Aidilfitri, tidak disia-siakan kerana Allah
SWT memuliakan mereka dengan hari raya seperti yang diungkapkan-Nya
menerusi ayat 185 surah al-Baqarah yang bermaksud: "Dan supaya kamu
cukupkan bilangan puasa sebulan Ramadan dan supaya kamu membesarkan Allah
dengan Takbir dan Tahmid serta Takdis kerana mendapat petunjukNya dan
supaya kamu bersyukur."


Sesungguhnya umat Islam merayakan hari raya ini dengan penuh kesyukuran
dan dengan pelbagai jenis amal bakti yang diredai oleh Allah SWT, di
antaranya solat Hari Raya, ziarah menziarahi di antara sesama mereka,
bersedekah dan lain-lain lagi.


Kemuliaan Hari Raya
Kemuliaan Hari Aidil Fitri diterangkan oleh Allah di dalam Al-Quran dan
oleh Rasulullah di dalam beberapa hadisnya.


Oleh itu umat Islam amat digalakkan untuk menghidupkan malam Hari Raya
sama ada Hari Raya Puasa atau Hari Raya Korban.


Sehubungan dengan inilah Allah berfirman di dalam Al Quran menerusi ayat
185 surah al-Baqarah yang bermaksud: "Dan hendaklah kamu mencukupkan
bilangan (hari terakhir Ramadan 30 hari) dan kamu mengagungkan Allah
(bertakbir raya) atas petunjuk-Nya yang dianugerahkan kepada kamu agar
kamu menjadi orang-orang yang bersyukur."


Kemuliaan Hari Raya juga diterangkan di dalam Hadis seperti sabda
Rasulullah s.a.w. yang bermaksud: Daripada Umamah r.a. bahawasanya Nabi
Muhammad s.a.w. telah bersabda barang siapa mengerjakan amal ibadah pada
malam Hari Raya Aidilfitri dengan mengharapkan keredaan Allah semata-mata
hatinya tidak akan mati pada hari kiamat sebagai matinya hati orang-orang
yang kafir ingkar pada hari kiamat.


Daripada hadis di atas dapatlah kita membuat kesimpulan bahawa Hari Raya
satu perkara yang disyariatkan dalam Islam dan pada Hari Kiamat kelak
orang-orang yang beriman dan beramal soleh hatinya hidup bahagia dan
gembira kerana berjaya mendapat balasan yang baik dan keredaan Allah
azzawajallah hasil daripada amal-amal kebajikan yang mereka kerjakan di
dunia seperti berpuasa di bulan Ramadan.


Sebaliknya orang yang kufur dan ingkar hatinya mati mereka hampa dan
kecewa pada hari itu kerana dimurkai oleh Allah dan mereka ditimpa dengan
seburuk-buruk balasan.


Terdapat juga hadis-hadis yang lain yang menceritakan tentang
menghidupkan malam Hari Raya seperti hadis yang diriwayatkan oleh Imam
Tabrani r.a. yang bermaksud:


"Barang siapa menghayati malam Hari Raya Aidil Fitri dan malam Hari Raya
Aidil Adha dengan amal ibadah sedang dia mengharapkan keredaan Allah
semata-mata hatinya tidak akan mati seperti hati orang-orang kafir."


Umat Islam digalakkan menyambut Hari Raya Aidil Fitri dengan tahmid
sebagai bersyukur kepada Allah bersempena dengan hari yang mulia itu. Ini
diterangkan di dalam Al-Quran dan juga di dalam hadis Rasulullah s.a.w.


Firman Allah SWT, maksudnya: Dan supaya kamu cukupkan bilangan puasa
sebulan Ramadhan dan supaya kamu membesarkan Allah dengan Takbir dan
Tahmid kerana kamu telah mendapat petunjukNya dan supaya kamu bersyukur."


Daripada hadis pula sebagaimana sabda Rasulullah s.a.w. diriwayatkan oleh
Abu Hurairah r.a. maksudnya: Hiasilah Hari Raya kamu dengan Takbir dan
Tahmid.


Di dalam hadis yang lain Rasulullah s.a.w. bersabda daripada Anas r.a.
maksudnya: Hiasilah kedua-dua Hari Raya kamu iaitu Hari Raya Puasa dan
juga Hari Raya Korban dengan Takbir, Tahmid dan Taqdis.


Ini bermakna, seseorang muslim itu adalah digalakkan agar menghidupkan
malam hari raya dengan amalan-amalan yang boleh mendekatkan dirinya
kepada Allah bagi menjamin hatinya tidak akan mati pada hari kiamat.


Adalah lebih baik mengemas rumah, menjahit baju yang masih belum siap,
menggosok pakaian raya untuk persiapan solat pagi raya bagi membesarkan
Allah, menggantung langsir dengan niat mencantikkan rumah, kerana Allah
suka kepada yang indah dan cantik, daripada menghabiskan sepanjang malam
raya dengan menonton rancangan televisen, apatah lagi rancangan hiburan,
filem, seloka Aidilfitri, mendengar lagu raya yang mengasyikkan, kerana
tindakan itu sedikit sebanyak boleh menjejas pahala yang kita raih
sepanjang bulan Ramadan.


Aktiviti pagi raya
1. Aidilfitri digalakkan bersarapan terlebih dahulu.


2. Mengenakan pakaian raya yang baru (tapi ia bukan satu kemestian) serta
berwangi-wangian bagi orang lelaki.


3. Bersegera pergi ke tempat solat, sama ada masjid, surau, dewan terbuka
atau di tanah lapang, iaitu dengan melalui jalan lain dari jalan yang
dilalui sebelum menunaikan solat.


4. Antara amalan yang patut dilakukan pada Hari Raya Aidilfitri ialah
amalan berziarah. Amalan ini adalah bertepatan dengan suruhan agama Islam
itu sendiri.


5. Pada pagi Hari Raya, umat Islam yang telah kehilangan saudara-mara
akan mengunjungi pusara mereka dan menghadiahkan Surah Al-Fatihah atau
bacaan surah Yaasin.


6. Kemudian mereka akan berkunjung ke rumah jiran tetangga, sanak saudara
dan rakan taulan.


Ini kerana mereka akan bermaaf-maafan dan melupakan kesilapan yang
lampau. Pada asasnya, Hari Raya adalah hari untuk bergembira,
bermaaf-maafan, dan hari untuk mengeratkan tali persaudaraan di kalangan
umat Islam di samping meraikan kejayaan beribadah kepada Allah.


7. Menceriakan suasana hari raya dengan memberi anak-anak sampul duit
raya (sebagai amalan 'idkhal as-surur' iaitu menggembirakan orang lain
terutama kanak-kanak.) - mks.


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Kita tonton sahaja keruntuhan kubu terakhir Melayu?

Oct 06, 07

BERNAMA melaporkan, Menteri Pembangunan Luar Bandar dan Wilayah Datuk Seri
Abdul Aziz Shamsudin berkata, program-program pembangunan bidang pertanian
dan penternakan akan diberikan tumpuan oleh Risda dan Felcra dalam usaha
menjayakan pembangunan Koridor Ekonomi Pantai Timur (ECER) nanti dalam
usaha meningkatkan pendapatan pekebun dan petani di kawasan terbabit.

Jika dibaca pada permukaannya sahaja, apa yang dinyatakan oleh Abdul Aziz
itu memang menjanjikan kesenangan dan kebahagiaan. Siapa tidak mahu
pembangunan?


Seperti yang digambarkan akhbar Siasah keluaran terbaru, hati rakyat di
Pantai Timur mungkin dibuai penglipurlara baru. Memang, sejak akhir-akhir
ini, ECER menjadi dendangan baru para pemimpin kerajaan. Seolah-olah,
gagasan itu adalah habuan dari syurga kepada penduduk Pantai Timur.
Mereka bagaikan berlumba-lumba mencanangkan ECER.


Sebuah akhbar harian baru-baru ini melaporkan, Timbalan Perdana Menteri,
Datuk Seri Najib Tun Razak berkata, pembangunan ECER yang meliputi
Terengganu, Kelantan, Pahang dan daerah Mersing di Johor akan merapatkan
jurang pertumbuhan ekonomi antara negeri-negeri itu dengan kawasan Pantai
Barat Semenanjung.


''Negeri di Pantai Timur ini, kalau tidak dilakukan suatu usaha yang lebih
daripada biasa, kadar pertumbuhan ekonominya mungkin akan lebih rendah
berbanding negeri di sebelah Pantai Barat," katanya.


Hebat! Tentu rakyat di Pantai Timur tak mahu ketinggalan di belakang
negeri-negeri di sebelah Pantai Barat. Mereka pasti mahukan pertumbuhan
ekonomi yang sama dan setaraf.


Jika kenyataan-kenyataan itu dipegang sepenuhnya, menurut Siasah,
menjelang perasmian ECER bulan ini, rakyat di Pantai Timur bolehlah
berkira-kira untuk memetik bulan dan bintang.


Tetapi, berapa ramaikah orang-orang Melayu Pantai Timur yang sedar dan
tahu bahawa antara perancangan utama ECER ialah pengambilalihan 66,736 km
persegi tanah rezab Melayu yang merupakan 40 peratus kawasan ECER? Sebuah
badan yang didakwa badan amanah akan ditubuhkan.


Blogger Maverick SM (maverickysm.blogspot.com - Cakap Tak Serupa Bikin)
adalah orang yang pertama yang dikesan melahirkan kecurigaan terhadap
selera besar di sebalik gagasan ECER itu.


Siasah membangkitkan, pemilik-pemilik tanah rezab Melayu tersebut hanya
mempunyai dua pilihan. Pertama, pemilik menukarkan tanah mereka dengan
unit-unit saham dalam amanah tersebut. Kedua, menjual terus tanah mereka
kepada amanah itu. Apa ni?!!


Memang benar ECER akan diuruskan oleh Petronas, sebuah syarikat berkaitan
kerajaan (GLC). Tetapi, saham GLC juga boleh dimiliki oleh syarikat
asing, terutama syarikat-syarikat dari Singapura yang mengamuk seperti
singa bulur untuk menelan syarikat-syarikat dalam negara ini. Contohnya,
lima peratus saham TM Holdings pernah dijual kepada sayap pelaburan
strategik Singapura, Temasek Holdings.


Pernahkah para pemimpin yang riuh-rendah dengan projek ECER itu memikirkan
nasib yang mungkin menjerat pemilik tanah-tanah rezab Melayu itu?


Adakah mereka tidak risau apa akan terjadi kepada badan amanah yang akan
mengambilalih 66,736 km persegi tanah rezab Melayu itu jika tiba-tiba
syarikat asing termasuk dari Singapura mempunyai pengaruh yang besar ke
atas Petronas yang menguruskan ECER?


Persolannya, sebesar mana sahaja suara badan amanah itu jika syarikat
asing mempunyai pengaruh yang besar dan tak terlawan?


Kedah dan Perlis sudah disiytiharkan sebahagian dari Koridor Utara.
Korporat yang menguruskan Koridor Utara ialah Sime Darby. Sime Darby
semakin muktamad ditelan oleh Synergy Drive. Bagaimana kalau satu hari
nanti Synergy Drive ditelan oleh sang bulur dari luar?


Bulan ini, akan dibagakkan pula gagasan yang dipanggil ECER atau Koridor
Timur - lantaklah apa pun namanya.


Penubuhan apa jua koridor datang dengan aktanya yang tersendiri. Laman web
Pertubuhan Profesional Melayu dan Pewaris Bangsa (ProWaris) melaporkan
Datuk Abdul Ghani Othman, Menteri Besar Johor mengakui bahawa terdapat
kemungkinan bahawa Akta IRDA 664 tidak digubal dengan tatacara
sepatutnya.


Menteri Besar Johor itu menjawab isu yang dibangkitkan oleh ProWaris
mengenai hakikat bahawa akta itu bercanggah dengan Perlembagaan
Persekutuan yang bercirikan demokrasi berpelembagaan kerana Akta IRDA 664
dan Pembangunan Wilayah Pembangunan Iskandar (WPI) mengenepikan hak Bangsa
Melayu, menggugat kesucian agama Islam dan mencabar kedaulatan Raja dan
Negara.


Siapa boleh menolak hakikat bahawa akta yang dibuat untuk Koridor Utara
dan Koridor Timur juga mempunyai ciri-ciri yang sama?


Persoalan yang lebih besar untuk difikirkan ialah apa akan terjadi kepada
kubu terakhir orang-orang Melayu? Kedah, Perlis, Kelantan dan Terengganu
ialah kubu terakhir orang-orang Melayu. Lebih tepat lagi, tanah-tanah
rezab Melayu walau di mana pun, adalah kubu terakhir orang-orang Melayu
dari segi wilayah. Adakah kita mahu menjadi penonton sahaja kepada
keruntuhan kubu terakhir Melayu di Kedah, Perlis, Kelantan dan
Terengganu, lebih-lebih lagi di tanah-tanah rezab Melayu?


Ini bukan soal perkauman. Mempertahankan kepentingan bangsa sendiri,
selagi tidak merampas dan menyamun hak bangsa lain, tidak sepatutnya
menjadi satu kesalahan.


Lebih dari itu, adakah bangsa-bangsa lain dalam negara ini akan hidup
senang-lenang, mewah dan makmur jika orang-orang Melayu akhirnya miskin,
merempat dan mengakibatkan pelbagai gejala sosial?


Naib Presiden PAS, Haji Mohamad Sabu pernah menyatakan, kita tidak akan
senang kalau jiran kita susah. Kalau mereka senang, katanya,
sekurang-kurangnya mereka tidak akan meminta-minta kalaupun mereka tidak
memberikan apa-apa kepada kita.


"Kita boleh nampak dengan jelas, bila Indonesia menghadapi masalah ekonomi
misalnya, kita pun akan dapat tempiasnya," kata beliau memberikan contoh.
(http://penarikbeca.blogspot.com/)


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"Should Muslims Integrate into the West?"

Should Muslims Integrate into the West?

by Uriya Shavit
Middle East Quarterly
Fall 2007
http://www.meforum.org/article/1761

The veil has become the center of a European fight over how to balance
expressions of Muslim identity with the Western idea of citizenship.[1]
How can states achieve a balance between republicanism and minority
rights? Can majorities in liberal, Western nation-states, force a dress
code upon minorities? While Muslim societies have debated various
garments and coverings for women through the twentieth century,[2] the
issues are broader. Often, Muslim commentators in the West couch their
arguments in the Western discourse of the balance between individual
rights and public interest.[3] However, the personal freedom versus
integration debate is only one context of the polemic; another is the
dichotomy between two types of nationality and between two sources of
legitimacy. Here, Muslim scholarship on migration sheds more light than
Western political theory.

Immigration to Expand the Muslim Nation

Muslim jurists since the ninth century have considered Muslim residence in
non-Muslim societies to be dangerous. Not only might residence abroad
weaken faith and practice, they argued, but migration to non-Muslim areas
might also strengthen non-Muslims in their wars against Islam. However,
the pronouncement was not absolute. Some scholars legitimized living
among the infidels so long as Muslims living outside Islamic lands had no
alternative, were helpful to the Muslim cause, and were able to practice
their religion. Here the Islamic concept of nationhood comes into play.
While Muhammad established a nation with territorial dimensions, to
belong to it, one only had to become Muslim in faith and practice. Thus,
throughout the Middle Ages, Muslims who lived under Christian rule could
still be considered part of the Muslim nation.[4]

Throughout the Ottoman period, contacts between Muslim societies and the
West were largely limited to trade, diplomacy, and occasional pilgrimage.
While migration from Islamic lands to Western countries became more common
after the nineteenth century, it was only when the European demand for
manual labor grew after World War II that the phenomenon grew in earnest.

Renewed migration led Muslim jurists to reexamine religious attitudes
toward Muslims living in non-Muslim societies. For the past thirty years,
some jurists have sought to define the identity and duties of these
emigrants. Through new institutions dedicated to migration and, more
recently, using the Internet and satellite television, they both publish
literature dedicated to the subject and answer queries from Muslims in
the West, a process that facilitates a center-periphery relationship.
Most influential among them is Yusuf al-Qaradawi, the Egyptian-born and
Qatar-based Sunni jurist who heads the European Council for Fatwa and
Research, a body established in London on March 29, 1997, to address in
uniformity questions relating to Muslim migration.[5] He also hosts a
weekly question-and-answer program on Al-Jazeera, watched by millions of
Muslim immigrants, and heads the supervising committee of
IslamOnline.net, one of the world's largest Muslim Internet portals,
which clai!
ms to receive a million hits daily.[6]

Regardless of sect, legal school, nationality, or political status, Muslim
jurists from Arab countries have reached similar conclusions as to the
proper status and role of Muslim emigrants to the West. To ban or ignore
mass Muslim migration to the West would only alienate immigrants, they
found. Muslim jurists concentrated instead on constructing a
legal-religious framework to maintain emigrants' Muslim identities while
using the diaspora in the service of Islam.

Their judgment called upon Muslim immigrants in the West to place
religious identity above national and ethnic identities and to promote
the interests of a global Muslim nation. The jurists' consensus involved
five points: First, a greater Islamic nation exists of which Muslims are
members wherever they live. Second, while living in a non-Muslim society
is undesirable, it might be legal on an individual basis if the immigrant
acts as a model Muslim. Third, it is the duty of a Muslim in the West to
reaffirm his religious identity and to distance himself from anything
contrary to Islam. Hence, he should help establish and patronize mosques,
Muslim schools, cultural centers, and shops. Fourth, Muslims in the West
should champion the cause of the Muslim nation in the political as well
as the religious sphere, for there should be no distinction between the
two. Lastly, Muslims in the West should spread Islam in the declining,
spiritual void of Western societies.

Such a consensus developed for several reasons. The political atmosphere
proved fertile ground for renewed religiosity. The decline of pan-Arabism
in the 1970s and the Islamic Revolution in Iran at the end of that decade
suggested that political Islam rather than pan-Arabism could appeal not
only to Muslims in the Middle East but also to Muslims in the West.

Fear of Westernization also catalyzed the process. In the early 1980s,
scholars, especially in Saudi Arabia, developed a paradigm of "Western
cultural attack." They believed that Europe and the United States sought
to use textbooks and television, among other tools, to weaken Islam and
Christianize Islamic countries. Some clerics suggested that Muslims
should counterattack and recruit Muslim immigrants to undermine Western
societies from within, using the same means that they believed Western
societies employed to undermine Muslim societies.[7] Muslim immigrants,
they believed, could be a powerful weapon in the struggle between the
West and Islam.

Here, the political theories of Sayyid Qutb, an Egyptian Muslim
Brotherhood activist executed by the Egyptian government in 1966, had
resonance. Qutb argued that contemporary Muslim societies were as
misguided as their pre-Islamic predecessors and that a pioneering group
of devout Muslims should immigrate to prepare from afar for the
reinstitution of a true Islamic reign.[8] Qutb's ideas narrowed the
distinction between contemporary Muslim and non-Muslim societies and
legitimized residence outside majority Muslim countries. These ideas
bestowed an honorable aura upon migration. Though few jurists followed
his ideas to the letter, he influenced many.

Such theories also played well in contemporary Middle Eastern politics.
Most Arab governments are despotic.[9] While authoritarian regimes worked
to suppress the Islamist challenge at home, they did not hesitate to
assist Islamists in the exportation of their ideas. This was particularly
the case with Saudi Arabia, which dedicated billions of dollars to the
establishment of Islamist educational institutions, cultural centers,
mosques, and media.[10]

Why did some Muslims in the West seek—and eagerly adopt—a reaffirmation of
their Muslim identity? In the early 1980s, many Muslims who had immigrated
to the West as laborers in the years after World War II recognized that
their residence was not as temporary as they had once intended. As their
financial situation improved and their political consciousness developed,
they began to ponder their identity and roots. When doing so, many of them
noticed they were surrounded by large communities of other Muslims; while
in absolute numbers Muslims consisted of only a small percentage of the
Western societies they immigrated to, most resided in industrial areas,
amplifying an illusion of mass.[11] This introspection coincided with the
Western embrace of multiculturalism, which challenged nation states'
traditional quest for homogeneity and unity.[12] However, at the very
time when immigrants from Muslim societies were encouraged to explore
their origins, the oil embargo and later the!
Islamic revolution, terrorism, and the Rushdie fatwa sparked increasing
anti-Islamic sentiment in the West. Together, these factors led some
Muslim immigrants to identify themselves by their religion, which they
considered under attack, rather than by ethnic or linguistic affiliation.

Cultural factors also encouraged religious revival. Most Muslim
immigrants, even those who did not regularly practice their faith, came
from conservative backgrounds. They promoted the sanctity of the family
and a distinction between gender roles, stipulated obedience to parents,
did not tolerate premarital sex or homosexuality, and demanded modesty in
the public sphere. As the second generation of these migrants matured,
growing Western liberalism challenged these values. Muslims in the West
encountered the feminist revolution, the sexual revolution, gay rights,
and the collapse of parental authority. To settle their anxieties about
the breakdown of authority and morals, some parents sought to reaffirm
the Muslim identities of their families. Religion provided an appealing
moral response that ethnic heritage could not. However, religiosity was
not only imposed by parents. For some of the younger generation, the
first-class status they enjoyed in Islam compared favorably to !
the marginalization many felt within European societies.[13]

Theorizing Muslim Immigrants' Roles and Identity

As Muslim Arabs established themselves in Europe, Islamic jurists
developed a legal framework to accommodate them. However wary they might
be of the temptations facing Muslims in the West,[14] jurists, aware that
migrants are in the West to stay, have retroactively bestowed legitimacy
upon all types of migration—whether its purpose is labor, commerce,
political refuge or studies.[15] Even 'Abd al-'Aziz bin Baz, a strict
Saudi scholar who from the 1980s until his death in 1999 was the highest
religious authority in the kingdom, left the door for migration open
because of its benefits for da'wa (proselytizing).[16] Still, legitimacy
was not without commitment. Most theologians conditioned their consent
strict demands for Muslims in the West to maintain their religiosity.

Many jurists believe Muslim migrants to the West have only two paths to
follow: reaffirmation of Muslim identity or its complete abandonment.
Such an understanding places a burden upon immigrants' shoulders: While
religious leaders acknowledge migrants' membership in the Muslim nation,
scholars insist emigrants should comprehend the gravity of their
situation and work to amend it. To reside in the West, a Muslim must make
sure his and his family's identity are strictly maintained and the Shari'a
remains the comprehensive source regulating all aspects of their lives.

Reaffirmation of Muslim identity involves three duties: First, it mandates
unity among Muslims. In his book Islam Behind its Boundaries, Muhammad
al-Ghazali, a renowned Egyptian jurist who was in charge of da'wa for
Egypt's ministry of awkaf (religious endowments), wrote that "loyalty
[should be] to Islam, not to race. The brotherhood of Muslims is the
first connection, even if places and times have distanced."[17] Qaradawi
agreed. He wrote:

With Muslims being a minority in those non-Muslim countries, they ought to
unite together as one man. Referring to this the Prophet (Peace and
Blessing be upon him) is reported to have said: "A believer to his fellow
believing brother is like a building whose bricks cement each other."
Hence, Muslims in those countries have to unite and reject any form of
division that is capable of turning them an easy prey for others.[18]

Success in resisting temptation and seduction for himself, his spouse, and
his offspring conditions the legality of any immigrant's residence in a
non-Muslim society. Qaradawi continues, "I told brothers and sisters
living in the West that if they find it extremely difficult to bring up
their children as Muslims, they should return to their countries of
origin."[19] To defend the family from assimilation does not mean
seclusion from all that is Western but rather living according to Islamic
jurisprudence. The process is ongoing. Parents newly settled in the West,
for example, have sent queries to Muhammad Hussein Fadlallah, one of the
leading Shi'i authorities in the Arab world, about the permissibility of
allowing their children to watch Western television, to which he ruled
that parents should forbid shows which might weaken their children's
minds but encourage their children to watch anything on Western
television that could strengthen them.[20]

Theologians have also reached a broad consensus that to be able to screen
the negative influences of residing among non-Muslims or infidels, Muslim
immigrants to the West should dedicate themselves to an Islamic texture of
life. This requires participation in Muslim organizations and
associations. According to Ghazali, the cornerstone for such efforts
should be the establishment of Muslim schools that maintain immigrants'
"relation to their heritage, traditions and rituals as if all that
changed in their lives is their location." He also calls for the
establishment of mosques and clubs to bring Muslims together in order to
encourage Muslim men to marry Muslim women and not infidels.[21] The
recommendations of Fadlallah are similar.[22]

Migration therefore is a privilege only for the strong in faith. For
example, Fadlallah instructs an Iraqi who left his homeland for higher
studies in a Western country fourteen years earlier and subsequently
sought political asylum that if migration does not cause him to deviate
from Islam, then he might stay abroad, but if he fears his religiosity
might weaken, he must return to his homeland.[23] In response to another
inquiry, Fadlallah offers the principal of comparison: The immigrant
should examine whether his presence in a new location causes him to
suffer more or less hardship in terms of practicing his faith.[24] A
similar principal of comparison is invoked in a ruling of the European
Council for Fatwa and Research in response to a query by a Muslim
residing in Brussels.[25]

Most Muslim thinkers further advance the debate over migration with
consideration of proselytizing. In his doctoral dissertation at Morocco's
King Muhammad University, for example, Muhammad al-Qadi al-'Umrani argues
that when the criteria legalizing migration is met, it should be
encouraged for da'wa (proselytizing).[26] Shi'i scholars Yusuf Najib and
Muhsin 'Atawi also validate migration on these grounds.[27]

Rather than be a threat, migration under the right circumstances can be an
opportunity to advance the divine plan for a world where there are no
nations but the Muslim nation and no political parties but God's. Ghazali
urges migrants to be "pioneers" in spreading religion,[28] and Qaradawi
argues, "Muslims in the West should be sincere callers to their religion.
They should keep up in mind that calling others to Islam is not only
restricted to scholars and sheikhs, but it goes far to encompass every
committed Muslim."[29] According to Khalid Muhammad al-Aswar, an Egyptian
author, Muslim immigrants constitute the new frontier settlements of
Islam, defending its values and its interests.[30] He compares the Muslim
to the moon: When not shining in one land, it shines in another.[31] Here,
Fadlallah also agrees. "We expect you [immigrants] over there to be the
callers for Islam, so that new positions will open for us and so that you
open for Islam new prospects,"[32] he instruct!
s. Yusuf and 'Atawi suggest it is the duty of Muslim immigrants to
enlighten the world with Muhammad's prophecy.[33]

Here, the popular literature encourages proselytizing. Some Arabic
newspapers report mass conversions of Christians to Islam. For example,
Asharq al-Awsat related the story of a young woman named Debbie Rogers
who converted with thirty of her friends.[34] A 1997 Egyptian book
published stories of recent Western conversions to Islam and suggested
mass migration is taking place in Europe despite the "Zionist-inspired"
campaign against Islam.[35] And Islamway.com, one of the world's most
popular Internet sites for Muslims, offers stories of new converts
alongside guides for proselytizing.[36]

Dual Loyalty?

If Muslim jurists insist Muslim immigrants avoid assimilation and reserve
loyalty to the Islamic nation, should Western governments regard Muslim
immigrants as disloyal? Not according to the jurists. Both Fadlallah and
Qaradawi, for example, emphasize obedience to laws of the receiving
states and urge new immigrants to avoid acts that harm the security of
those states.[37]

This is not a case of doublespeak. Islamist jurists do not view the Muslim
nation and the West as equivalent structures. They interpret the secular,
liberal nature of Western states as mere social mechanisms enabling
Muslims to practice Islam to its fullness. 'Umrani, for example, argues
that if Muslims know how to hold on to their civilian and legal rights in
societies that raise the "slogans of freedoms and rights for all people,"
then they should have no problem in adhering to the Islamic law.[38]

Yet, there is another, deeper aspect of Western society that allows
Islamist jurists to regard immigrants' loyalty to Western nations as not
damaging: They believe Western civilization to be marked by a moral and
spiritual void and believe that Westerners will, therefore, gravitate
toward Islam. 'Umrani, for example, has no doubt that Westerners will
sooner or later embrace Islam.[39] He sees the Western nation-state as a
temporary entity while the Muslim nation is both eternal and universal.

However, dualism is only allowed because theologians do not consider it
harmful to Islam. Islam and not the interests of the European
nation-state remains the benchmark for any political action. Fadlallah,
for example, argues that Muslims might serve in Western parliaments but
only so long as they guard the interests of Muslims.[40] The European
Council for Fatwa and Research evokes the same principle in response to a
query about Muslims contending in municipal elections.[41] The role of the
Muslim immigrant is to do his best to promote the interests of his
nation—that is, the Muslim nation. Because Islam is blind to boundaries,
jurists argue that promoting its cause is not limited to a specific
community or country but to Muslims everywhere. Thus, Qaradawi argues, it
is necessary to "adopt and champion the rights of the umma" be it in
"Palestine, Kosovo, Chechnya," or any other place where Muslims fight for
autonomy and statehood.[42]

Assimilationist Dissent

For mainstream Muslim jurists, Islam is not a culture, a religion, or a
tradition, but rather an alternative type of nationality which claims
jurisdiction over all aspects of human activities. A Muslim can also be a
citizen of a Western nation state, yet the Western nation state is
tolerated only because it is bound to dissolve and because its weaknesses
may be of use to the Muslim cause.

Many Muslims do not accept such a view in practice, and some—within and
outside the Muslim world—criticize it. Sa'id Lawindi, an Egyptian
academic and journalist who resided in Paris for eighteen years, argues
that Muslims in Europe should follow the model provided by European
Jewry, acting Western in their relations with European society while
living true to their religion at home.[43] 'Amr Khalid, a
Birmingham-based Egyptian television preacher who remains influential
despite his lack of formal religious training, calls on Muslim immigrants
to become an active and constructive part of their adopted non-Muslim
societies. Though he sees Islam as the only solution for all aspects of
life, the role he envisions for Muslim immigrants is that of improving
the West's image of Islam rather than Islamizing Europe. He encourages
integration and broad social initiative.[44]

Many European Muslims also reject or remain ignorant of the roles which
jurists assign them. Even some practicing and devout Muslims, while
believing in the concept of the Muslim nation and in Islam as the future
for Europe, insist upon their independence from any particular
contemporary religious authority and emphasize their duty towards the
society in which they reside and not a larger Muslim nation. They may
advocate coverings for women on one hand and yet seek integration on the
other.[45]

Conclusions

Nevertheless, because Islamist jurists in the Arab world have considerable
resources, they at times drown out or wear down more pro-assimilation
voices. The collision between Western interpretations of personal freedom
and some Islamist interpretations of Muslims' rights and duties is
inevitable. For mainstream Muslim jurists, Islam trumps all aspects of
human activities.

Herein lays the challenge. Many ethnic and religious minorities seek to
establish an autonomous sphere within multicultural societies, but only
Arab Muslim jurists consider such an autonomous sphere to constitute a
substitute for the liberal state itself. Many ethnic and religious
minorities attempt to speak for their countries of origin through the
political systems of their adopted countries, but only Arab Muslim
jurists regard their Muslim nation as overstretching the boundaries of
all nation-states in its political demands.

How then should liberal nation-states, using the principals of liberalism
and multiculturalism as their shield, deal with individuals who resist
their very existence? How can Western societies distinguish between those
Muslims who seek a place for their beliefs and traditions within a
pluralistic framework and those who adhere to a school committed to the
destruction of that framework? Perhaps a good point of departure would be
to understand that it is not veils that matter, but the individuals and
ideas that are behind them.

Uriya Shavit is currently a scholar of the Minerva Foundation, a
subsidiary of the Max Planck Society, and author of the forthcoming Wars
of Democracy: The West and the Arabs from the fall of Communism to the
War in Iraq (Dayan Center, Tel Aviv). He thanks Ursula Apitzsch, Felicia
Herrschaft, David Shavit, and Lance Weldy.

[1] John R. Bowen, Why the French Don't Like Headscarves: Islam, the State
and Public Space (Princeton: Princeton University Press, 2007), pp. 13-4;
BBC.com, Oct. 5, 2006.
[2] Buthaina Sh'aban, "Mukadama," in Nazira Zin ad-Din, ed., Al-Sufur
wal-Hijab [The unveiling and the veil], sec. ed. (Damascus: Al-Mada
Publishing Company, 1998), pp. 7-33; Din, Al-Sufur wal-Hijab, pp. 154-86.
The debate centers around Qur. 33:32, 53, and 59: 24:30.
[3] Muhammad as-Shaf'i, "Al Munqabat … wal Tawasul" [The fully veiled …
and the progression], Asharq al-Awsat (London), Oct. 13, 2006; Fareena
Alam, "Behind the Veil," Newsweek International, Nov. 27, 2006.
[4] Sami A. Aldeeb Abu Salieh, "The Islamic Conception of Migration,"
International Migration Review, Mar. 1996, pp. 37-57.
[5] Qararat wa-Fatawa al-Majlis al-Urubbi lil-Ifta wa al-Buhuth [Decisions
and religious edicts of the European Council for Fatwa and Research]
(Cairo: Dar al-Tawj'i wa al-Nashr al-Islamiya, 2002), pp. 5-10.
[6] Gary R. Bunt, Islam in the Digital Age: E-Jihad, Online Fatwas and
Cyber Islamic Environment (London and Sterling, Va.: Pluto Press, 2003),
pp. 147-60, 165.
[7] For an overview of the cultural attack debate, see Uriya Shavit,
"Al-Qaeda's Saudi Origins," Middle East Quarterly, Fall 2006, pp. 3-13;
Muhammad 'Abd al-'Alim Marsi, Ath-Thakafa…wal-Ghazu ath-Thakafi fi Duwal
al-Khalij al-'Arabia [The culture … and the cultural attack in the Arab
gulf states] (Riyadh: Maktabat al-'Abikan, 1995), pp. 129-72.
[8] Sayyid Qutb, Ma'alim fi at-Tarik [Milestones], first ed. (Damascus:
Dar Dismask, 1964), pp. 9-10, 21-3, 30-1; Muhammad Hafiz Diyab, Sayid
Qutb: Al-Khitab wal-Idiolojiya [Sayid Qutb: The rhetoric and the
ideology] (Beirut: Dar al-Tali'ah, 1988), pp. 90-8.
[9] Freedom in the World, 2006 (Washington, D.C.: Freedom House, 2007), p.
15.
[10] Khalid Muhammed al-Aswar, Al-Jaliyat al-Islamiya fi Uruba:
Al-Manafidh, al-Mushkilat, al-Hulul [The Muslim diasporas: The origins,
the problems, and the solutions] (Cairo: Dar al-I'tisam, 1998), p. 68;
Hasan 'Ali al-Ahdal, "Dawr Rabitat al-'Alam al-Islami fi Nashr at-thakafa
al-Islamiya khrij al-'Alam al-Islami" [The role of the Muslim World League
in spreading the Muslim culture outside the Muslim world], in Hawiyat
al-Muslimun wa Thaqafatuhum fi Uruba (Rabat: Matba'at al-M'aarif
al-Jadida, 1995), pp. 141-8.
[11] Muslims in the European Union: Discrimination and Islamophobia, The
European Monitoring Centre on Racism and Xenophobia, Vienna, 2006, p. 22;
'Abd al-Majid Bakr, Al-Aqaliyat al-Muslima fi Uruba (Saudi Arabia: Hayat
al-Ighatha al-Islamiya al-'Alamiya, 1992.)
[12] Rogers Brubaker, "The Return of Assimilation? Changing Perspectives
on Immigration and Its Sequels in France, Germany, and the United
States," in Christian Joppke and Ewa Morawska, eds., Towards Assimilation
and Citizenship: Immigrants in Liberal Nation-states (New York: Palgrave,
2003), p. 39.
[13] Bowen, Why the French Don't Like Headscarves, pp. 66-8.
[14] Muhammad al-Kadi al-'Umrani, Fiqh al-Usra al-Muslima fi al-Muhajar
[The Religious law of the migrating Muslim family] (Beirut: Dar al-Kutub
al-'Ilmiya, 2001), part I, pp. 53-65; Najib Yusuf and Muhsin 'Atawi,
Dalil al-Muslim fi Bilad al-Ghurba [Reference of the Muslim in foreign
countries] (Beirut: Dar at-Ta'aruf lil-Matbu'at, 1990), pp. 21-31.
[15] 'Umrani, Fiqh al-Usra al-Muslima fi al-Muhajar, p. 29-127; Yusuf and
'Atawi, Dalil al-Muslim fi Bilad al-Ghurba, pp. 31-2.
[16] 'Abd al-'Aziz bin 'Abd-Allah bin Baz, "Hukm as-Safr kharij ad-Duwal
al-Islamiya" [The rule of traveling outside Muslim lands], accessed Mar.
29, 2007; idem, "Hukm as-Safr ila al-Kharij lil-Dirasa wa Ghyriha" [The
rule of traveling abroad for study and other purposes], accessed Mar. 29,
2007; idem, "As-Safr ila al-Kharij" [Travel abroad], accessed Mar. 29,
2007.
[17] Muhammad al-Ghazali, Mustaqbal al-Islam kharij Ardihi: Kayf Nufakir u
fihi? (Amman: Orient Public Relations, Publishing and Translation, 1984),
p. 138.
[18] Yusuf al-Qaradawi, "Duties of Muslims Living in the West," Islam
Online.net, May 7, 2006.
[19] Ibid.
[20] Muhammad Hussein Fadlallah, Tahaduyat al-Muhajir, bayna al-Asala wal
Mu'asara [The challenges of the immigrant between rootedness and
modernity] (Beirut: Dar al-Malak, 2000), p. 125.
[21] Ghazali, Mustaqbal al-Islam kharij Ardihi, pp. 155-7.
[22] Fadlallah, Tahaduyat al-Muhajir, bayna al-Asala wal Mu'asara, pp.
87-8, 92-5.
[23] Ibid., p. 89.
[24] Ibid., pp. 75-86.
[25] Qararat wa-Fatawa, p. 30.
[26] 'Umrani, Fiqh al-Usra al-Muslima fi al-Muhajar, pp. 29-127.
[27] Yusuf and 'Atawi, Dalil al-Muslim fi Bilad al-Ghurba, pp. 31-2.
[28] Ghazali, Mustaqbal al-Islam kharij Ardihi, p. 104.
[29] Qaradawi, "Duties of Muslims Living in the West."
[30] Aswar, Al-Jaliyat al-Islamiya fi Uruba, pp. 7-8.
[31] Ibid., p. 313.
[32] Fadlallah, Tahaduyat al-Muhajir, bayna al-Asala wal Mu'asara, p. 82.
[33] Yusuf and 'Atawi, Dalil al-Muslim fi Bilad al-Ghurba, p. 32.
[34] Mar. 18, 2001.
[35] Yasir Hussein, Al-Islam Mustaqbal Uruba (Cairo: Dar al-'Amin, 1997).
[36] "Amazing Interview with a 14-years Old New Muslimah," Islam Way
Radio, accessed Mar. 29, 2007.
[37] Qaradawi, "Duties of Muslims Living in the West"; Fadlallah,
Tahaduyat al-Muhajir, bayna al-Asala wal Mu'asara, p. 88
[38] 'Umrani, Fiqh al-Usra al-Muslima fi al-Muhajar, p. 4.
[39] Ibid., p. 51
[40] Fadallah, Tahaduyat al-Muhajir, bayna al-Asala wal Mu'asara, p. 334.
[41] Qarart wa Fatawa, p. 95.
[42] Qaradawi, "Duties of Muslims Living in the West."
[43] Sa'id Lawindi, Fubiya al-Islam fi al-Gharb [The Islamophobia in the
West] (Cairo: Dar al-Akhbar, 2006), pp. 136-7.
[44] Amr Khalid, "Between Integration and Introversion," accessed Mar. 29,
2007.
[45] Author interviews with eighteen Muslims, Frankfurt am Main, Germany,
Nov. 2006-May 2007; author observations in mosques and centers.

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Pipes explains Islamic economics in Jerusalem Post

Islamic Economics: What Does It Mean?

by Daniel Pipes
Jerusalem Post
September 26, 2007
http://www.danielpipes.org/article/4973

While the outside world hardly noticed, a significant and rapidly growing
amount of money is now being managed in accord with Islamic law, the
Shari'a. According to one study, "by the end of 2005, more than 300
institutions in over 65 jurisdictions were managing assets worth around
US$700 billion to US$1 trillion in a Shari'ah-compatible manner."

Islamic economics increasingly has become force to contend with due to
burgeoning portfolios of oil exporters and multiplying Islamic financial
instruments (such as interest-free mortgages and sukuk bonds). But what
does it all amount to? Can Shari'a-compliant instruments challenge the
existing international financial order? Would an Islamic economic regime,
as an enthusiast claims, really imply an end to injustice because of "the
State's provision for the well-being of all people"?


Timur Kuran, professor of economics and political science at Duke
University.

To understand this system, the ideal place to start is Islam and Mammon, a
brilliant book by Timur Kuran, written when he was (ironically, given
heavy Saudi backing for Islamic economics) King Faisal Professor of
Islamic Thought and Culture at the University of Southern California.

Now teaching at Duke University, Kuran finds that Islamic economics does
not go back to Muhammad but is an "invented tradition" that emerged in
the 1940s in India. The notion of an economics discipline "that is
distinctly and self-consciously Islamic is very new." Even the most
learned Muslims a century ago would have been dumbfounded by the "Islamic
economics."

The idea was primarily the brainchild of an Islamist intellectual,
Abul-Ala Mawdudi (1903-79), for whom Islamic economics served as a
mechanism to achieve many goals: to minimize relations with non-Muslims,
strengthen the collective sense of Muslim identity, extend Islam into a
new area of human activity, and modernize without Westernizing.

As an academic discipline, Islamic economics took off during the
mid-1960s; it acquired institutional heft during the oil boom of the
1970s, when the Saudis and other Muslim oil exporters, for the first time
possessing substantial sums of money, provided the project with "vast
assistance."

Proponents of Islamic economics make two basic claims: that the prevailing
capitalist order has failed and that Islam offers the remedy. To assess
the latter assertion, Kuran devotes intense attention to understand the
actual functioning of Islamic economics, focusing on its three main
claims: that it has abolished interest on money, achieved economic
equality, and established a superior business ethic. On all three counts,
he finds it a total failure.

1) "Nowhere has interest been purged from economic transactions, and
nowhere does economic Islamization enjoy mass support." Exotic and
complex profit-loss sharing techniques such as ijara, mudaraba, murabaha,
and musharaka all involve thinly disguised payments of interest. Banks
claiming to be Islamic in fact "look more like other modern financial
institutions than like anything in Islam's heritage." In brief, there is
almost nothing Islamic about Islamic banking – which goes far to explain
how Citibank and other Western majors host far larger Islam-compliant
deposits than do the specifically Islamic banks.

2) "Nowhere" has the goal of reducing inequality by imposition of the
zakat tax succeeded. Indeed, Kuran finds this tax "does not necessarily
transfer resources to the poor; it may transfer resources away from
them." Worse, in Malaysia, zakat taxation, supposedly intended to help
the poor, instead appears to serve as "a convenient pretext for advancing
broad Islamic objectives and for lining the pockets of religious
officials."

3) "The renewed emphasis on economic morality has had no appreciable
effect on economic behavior." That's because, in common with socialism,
"certain elements of the Islamic economic agenda conflict with human
nature."

Kuran dismisses the whole concept of Islamic economics. "[T]here is no
distinctly Islamic way to build a ship, or defend a territory, or cure an
epidemic, or forecast the weather," so why money? He concludes that the
significance of Islamic economics lies not in the economy but in identity
and religion. The scheme "has promoted the spread of antimodern … currents
of thought all across the Islamic world. It has also fostered an
environment conducive to Islamist militancy."

Indeed, Islamic economics possibly contributes to global economic
instability by "hindering institutional social reforms necessary for
healthy economic development." In particular, were Muslims truly
forbidden not to pay or charge interest, they would be relegated "to the
fringes of the international economy."

In short, Islamic economics has trivial economic import but poses a
substantial and malign political danger.

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Skandal PKFZ: Anwar mahu Liong Sik, Kong Choy disiasat

Dec 26, 07

KUALA LUMPUR, 26 Dis (Hrkh) - Bekas Timbalan Perdana Menteri, Dato' Seri
Anwar Ibrahim menggesa kerajaan menubuhkan Suruhanjaya Siasatan DiRaja
bagi menyiasat skandal penyelewengan dalam pelaksanaan projek Zon Bebas
Pelabuhan Klang (PKFZ).

Anwar mahu Badan Pencegah Rasuah (BPR) menyiasat skandal ini yang
dianggapnya sebagai satu skandal penggunaan wang rakyat yang besar.


Dalam satu kenyataan medianya, Anwar mendakwa bahawa bekas Menteri
Pengangkutan Tun Dr Ling Liong Sik dan Menteri Pengangkutan, Dato'Seri
Chan Kong Choy mengeluarkan surat sokongan sehingga menyebabkan kerajaan
terpaksa menyelamatkan Lembaga Pelabuhan Klang (LPK).


Katanya, surat tersebut ditulis Ling pada 28 Mei 2003 (pada hari Ling
meletak jawatan) sementara Chan pula menulis tiga surat masing-masing
pada 23 April 2004, 8 Disember 2005 dan 23 Mei 2006.


Kesemua surat itu antara lain berbentuk sokongan memberikan komitmen
kerajaan sebagai penjamin untuk apa-apa liabiliti LPK untuk PKFZ, kata
Anwar baru-baru ini.


Kata Anwar, ia merupakan jaminan kerajaan kerana surat itu mengandungi
perkataan yang bermaksud "kami akan pada setiap masa di masa hadapan
memastikan LPK berada di dalam kedudukan untuk memenuhi liabiliti mereka
di dalam jumlah pembayaran semula selagi mana jumlah pembayaran semula
masih lagi tidak dilangsaikan..."


Liong Sik dan KOng Choy didakwa menulis surat sokongan supaya kerajaan
mengambilalih syarikat Kuala Dimensi Sdn Bhd (KDSB) yang merupakan
kontraktor kepada PKFZ .


Manakala empat anak syarikat ialah Special Port Vehicle Bhd, Transshipment
Megahub Bhd, Valid Ventures Bhd dan Free Zone Capital Bhd.


Berdasarkan jaminan tersebut, syarikat-syarikat berkenaan, mengeluarkan
bon bernilai RM4.6 bilion untuk Kuala Dimensi dan menerima rating AAA
dari Malaysia Rating Corporation Bhd bagi projek PKFZ, katanya.


Anwar berkata, menurut dasar kerajaan, hanya Menteri Kewangan atau kabinet
yang boleh mengeluarkan apa-apa bentuk jaminan bagi pihak kerajaan.


"Ketika saya menjadi Menteri Kewangan, perkara sebegini tidak pernah
dibenarkan berlaku," katanya. - mks.


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Stop Arabising Malay Culture?

TREND MENGURANGKAN RASA BERDOSA

Saya benar-benar kebingungan. Bagi seorang yang hidup 11 tahun
diperantauan, kembali ke Malaysia di era seperti hari ini, memang
membingungkan. Semasa di Ireland, saya sudah mendengar tempias American
Idol yang sesekali menghiasi dada akhbar Irish Independent dan lain-lain.
Talk of the town kadangkala diisi dengan isu siapakah yang sepatutnya
mewakili Ireland ke acara Eurovision Contest yang sememangnya tempat
pertama pertandingan itu sinonim dengan penyanyi dari Ireland zaman
berzaman khususnya penyanyi seperti Johnny Logan. Namun ia hanya acara
biasa. Kerja-kerja harian orang ramai berlangsung seperti biasa... tiada
yang luar biasa.

Saya terkasima semasa bersiap-siap untuk pulang ke tanah air for good,
ketika membaca pengumuman nama Rais Yatim diberikan peranan sebagai
Menteri Kebudayaan kabinet Pak Lah yang baru. Hairan bin Ajaib, apa yang
saya kenal tentang Rais Yatim, menimbulkan tanda tanya. Mengapakah
seorang menteri yang begitu genius khususnya dalam hal ehwal berkaitan
undang-undang, tiba-tiba ditempatkan sebagai menteri di sebuah
kementerian yang menguruskan hal ehwal zapin dan joget, pesta budaya dan
orang filem Malaysia yang sering berbalah sesama sendiri. Adakah ini
menjadi langkah ke arah memandulkan politik Rais Yatim?

Namun, kehairanan saya terjawab apabila saya membaca temuramah bersama
Rais Yatim di akhbar The Star bersama HL Wong [17 April 2004] di bawah
tajuk "Stop 'Arabising' Malay Culture" atau "Berhenti MengArabkan Budaya
Melayu". Tegasnya, temuramah itu menggambarkan misi Rais Yatim yang mahu
mengembalikan semula identiti Melayu yang padanya telah terpadam oleh
proses Islamisasi yang diterjemahkannya sebagai Arabisasi. Antara budaya
Melayu yang mahu ditonjolkan kembali adalah budaya tari menari. Orang
Melayu tak mungkin dapat dipisahkan daripada tari menari kerana ia telah
mendarah daging di dalam tubuh kita, tegas beliau.

Nampaknya apa yang dinyatakan oleh beliau benar-benar terealisasi di dalam
masyarakat kita. Usahlah pergi jauh, kampung saya sendiri telah terasa
kesannya. Seingat saya, kali terakhir kampung saya dihiruk-pikukkan oleh
Joget Lambak ialah semasa saya masih di bangku sekolah rendah. Itu
bererti Joget Lambak telah pupus di kampung saya semenjak 20 tahun yang
lalu. Tetapi pupusnya Joget Lambak bukanlah kerana kampung saya telah
diArabkan seperti bangsa Sudan. Bangsa Sudan membuang bahasa asli mereka
dan mengambil sepenuhnya Bahasa Arab sebagai bahasa pertuturan mereka.
Kampung saya masih pekat 'kome', 'mike' dan sambal belacannya. Namun yang
pasti, apabila masjid makin ramai yang datang, perempuan makin ramai yang
tutup aurat, emak ayah makin gemar menghantar anak ke kelas fardhu 'ain,
maka dengan sendirinya Joget Lambak terketepi dan terhakis dari
keMelayuan orang kampung saya. Tetapi saya kekal sebagai salah seorang
daripada beberapa orang anak kampung yang reti Bahasa Arab.

Tetapi, selepas 11 tahun saya meninggalkan kampung, saya dikejutkan dengan
suatu pengalaman pahit di malam itu. Hanya beberapa ratus kaki dari rumah
saya, kenduri kahwin jiran yang siang tadi diTahlilkan dan di'doa
selamat'kan oleh Imam kampung, malam ni berjoget terlambak-lambak.
Berdentam-dentum dram dan gitar, anak-anak muda terloncat-loncat dan
lebih mendukacitakan saya, ia berlaku bersebelahan masjid. Aduh...
gelisah saya sepanjang malam di samping anak-anak saya yang tidak boleh
tidur akibat kebisingan mereka yang berlanjutan hingga ke tengah malam.
Walaupun anak saya lahir di bandar yang penuh orang mabuk dan saling
berbunuhan sesama sendiri (di Belfast), namun fitrahnya masih merintih
kedamaian yang
dibunuh 'orang kahwin' malam itu.

RAKYAT KETAGIH HIBURAN

Fenomena hiburan melampau sememangnya menakutkan saya. Kalau di Ireland,
rancangan realiti TV mencari bakat baru berlangsung satu demi satu,
tetapi di Malaysia, lima program berjalan serentak. Ada untuk remaja, ada
untuk kanak-kanak, ada untuk ibu bapa dan ada juga untuk orang tua yang
sudah senja. Lagu-lagu lama muncul kembali supaya jiwa rakyat yang hari
ini telah beruban, terusik kembali untuk mengenang zaman remaja mereka di
taman-taman bunga. Semua berhibur, semua berkhayal dan semua terbang ke
cloud nine masing-masing.

Iklan mesti menghiburkan, pendidikan mesti menghiburkan, ring tone telefon
bimbit juga mesti berlagu hiburan, malah ceramah agama juga mesti ada
unsur hiburan. Mana-mana agenda yang tiada unsur hiburan dengan
sendirinya terpinggir. Kehidupan masyarakat kita sudah 'entertainment
centered'. Segala keperluan hidup diarahkan kepada hiburan malah wang
yang dicari dengan penat lelah, amat mudah ditaburkan kepada sms demi
memenangkan idola masing-masing. Akhirnya terhibur menjadi tujuan hidup!
Mana-mana yang tidak menghiburkan, tiada makna dan tiada nilai.

Namun, mungkin akibat desakan kemahuan Islam yang masih ada nyawa,
suara-suara menegur masih kedengaran walaupun tidak begitu diendahkan.
Mufti berfatwa, pendakwah menegur, pemimpin mengeluh. Namun untuk
berundur daripada dunia hiburan, jiwa sudah ketagihan. Bagai penagih yang
keluar masuk pusat serenti, begitulah rakyat yang sudah ketagih hiburan.
Sembahyang, sembahyang juga. Tapi kemudian kembali berhibur. Tarian dan
lagu-lagu pathetic terus didendangkan, namun nama-nama Tuhan diselitkan
jua. Akhirnya muncullah suatu trend baru dalam masyarakat kita di mana
Islam menjadi kosmetik paling murah tapi laku.

Persoalannya, salahkah berhibur? Tentu tidak salah... namun hiburan yang
bagaimana? Mentor saya memberikan analogi yang menarik. Katanya, nasyid
umpama iklan. Iklan yang berkesan adalah iklan yang berjaya meningkatkan
penjualan produk. Tetapi jika yang dikenang hanyalah iklan dan kecantikan
paras rupa modelnya, sedangkan barangan tidak terjual malah tersisih dari
pasaran, maka iklan itu sudah tersasar. Produk yang diiklankan, pelakon
iklan yang naik saham!

Nasyid menjadi wadah 'mempromosikan' Islam dengan citarasa yang
kontemporari. Nasyid bertujuan 'memperkenalkan' Tuhan. Namun bagi yang
mendengar nasyid cintan cintun dan rap sampah sarap hari ini, berapa
ramai yang 'membeli' Tuhan? Adakah cinta kepada Ilahi meningkat selepas
menghayati nasyid seperti itu? Walaupun ada penyanyi wanita tergamak
mengheret jubah dan tudung ke pentas tari menari, atau yang lelaki
menyelitkan kalimah-kalimah Arab di celah caca merba nyanyiannya itu,
persoalannya yang manakah yang laku? Adakah Islam semakin laku? Adakah
Tuhan semakin dibesarkan? Amat pelik, jika nasyid itu kononnya
mempromosikan Islam tetapi Islam tetap tidak laku di pasaran. Jika ia
sebuah iklan, maka nasyid hari ini menjadi contoh iklan yang tidak
berkesan. Iklan laku, barang tak
laku. Nasyid laku, Tuhan tetap terpinggir dan dilupakan.

APAKAH SEMUA INI?

Inilah soalan yang membingungkan saya. Kita melihat bagaimana menyebut
kalam-kalam iman seperti Insya Allah, Alhamdulillah, Syukur, Ameen dan
lain-lain sudah menjadi seperti adat. "Semoga Tuhan memurahkan rezeki
saya dalam bidang ini!", Tuhan mana yang mengurniakan kemurahan rezeki
dalam bentuk maksiat dan kebinasaan jati diri? Kepada Tuhan manakah, si
artis tadi berdoa? Habis, apa ertinya mereka yang berpenat lelah melawan
hawa nafsu dan syaitan dalam kehidupan sedangkan dalam keadaan menaja
maksiat, Tuhan masih mengurniakan kemurahan rezeki? Saya masih ingat
bagaimana salah sebuah kumpulan ditemuramah oleh televisyen tentang
rahsia kejayaan dan keyakinan diri mereka. Mereka menjelaskan bahawa
mereka ada sejenis meditation. Apabila diminta membuat demonstrasi,
mereka yang terdiri daripada beberapa lelaki dan seorang perempuan
berpegangan tangan membentuk bulatan dan... AL-FATIHAH! Selepas itu ketua
kumpulan membacakan doa sambil menadah tangan, memohon supaya Allah
melindungi band mereka dari kekalahan dan mala petaka bahaya. Terpegun
saya menontonnya. Wartawan tersebut pula mengucapkan syabas kerana
walaupun kumpulan tersebut menyanyikan lagu kontemporari dan moden,
tetapi masih tidak lupakan agama!

Bingung saya memikirkan hal ini. Apakah sebenarnya kefahaman mereka
tentang Islam? Adakah mereka benar-benar memaksudkan bahawa Allah, Tuhan
Muhammad, Tuhan Abu Bakr, Tuhan Imam Syafie, adalah Tuhan yang sama boleh
mengurniakan keredhaanNya kepada acara henjut-henjut mereka di dalam
konsert tersebut? Apakah pelajar-pelajar Akademi Fantasia benar-benar
percaya bahawa di alam bukan Fantasia, Allah SWT telah menghalalkan
perlakuan mereka hanya kerana sebelum jamming, mereka memberikan salam?
Seperti orang yang makan daging yang unknown, baca sahaja Bismillah dan
baham! Lantaklah daging tu babi ke atau lembu mati dilanggar kereta, yang
penting tadi Bismillah telah dibaca. Err... saya benar-benar kebingungan.

Akhirnya, saya sampai kepada suatu kesimpulan. Saya terkenangkan kepada
hadith riwayat Huzaifah, bahawa Nabi Muhammad SAW telah memperingatkan
bahawa di akhir zaman, kebenaran itu masih bertahan tetapi bezanya dengan
Islam di zaman silam ialah, Islam di akhir zaman ini berdebu, samar-samar
dan berasap. Jika realiti di akhir zaman ini begitu, ini bererti Islam
tidak boleh dinilai dengan pandangan mata biasa kerana di dalam suasana
yang berdebu lagi berasap, dua biji mata di kepala ini akan
kemerah-merahan, kabur, berair dan kelam penglihatannya.

Sesungguhnya yang perlu dicelikkan demi mencari kebenaran di akhir zaman,
adalah mata hati! Hati telah kenal Tuhan kerana dia datang dari Tuhan.
Dia tahu di mana nilai kebenaran. Sebab itu Nabi Muhammad SAW menyuruh
kita meminta pandangan hati dalam menilai kebenaran. Dosa itu adalah apa
yang mendatangkan keresahan di hati dan kebaikan pula mententeramkan
jiwa. Asalkan hati itu bersih, ia akan meilhat dengan pandangan Allah.
Pandangan Allah itu adalah world view yang berasaskan tauhid. Tauhidic
Mindset itu adalah suatu pandangan yang menilai kehidupan ini berasaskan
pandangan Tuhan. Apa yang baik di sisi Allah, baiklah padanya, dan apa
yang keji di sisi Allah, kejilah terhadap dirinya. Hakikat ini tidak
dapat dicapai oleh mata kasar, namun yang perlu disuburkan adalah pada
mata di hati yang kenal Tuhan dan tahu ke mana ia patut pergi.

Oleh yang demikian, adanya rap dan pop yang dinasyidkan, adanya penari dan
penyanyi yang bertudung dan berjubah, adanya juara Akademi Fantasia yang
berlatar belakangkan agama, hanyalah kosmetik Islam. Kita masih mahu
berhibur tetapi kita sedar yang kita sudah terlalu terhibur. Kita sedar
hiburan kita sekarang adalah dosa. Maka dengan adanya kosmetik Islam
tersebut ia dapat mengurangkan rasa berdosa. Sama seperti seorang artis
yang pergi umrah. Menangis-nangis di depan Kaabah dan kemudian balik ke
KL berdansa semula. Namun diceritakan kepada wartawan perasaannya semasa
berumrah itu. Sedangkan tidak sedikit pun kemungkarannya yang
ditinggalkan. Namun, dengan menggunakan hasil nyanyian itu untuk
mengerjakan umrah, ia dapat mengurangkan rasa berdosa tersebut. Sama juga
seperti orang yang menyamun harta orang lain, menipu dan menindas,
kemudian sedekah sedikit hasil kerjanya itu kepada rumah kebajikan.
Kurang sedikit rasa berdosa.

Sedangkan apa yang saya belajar, apa yang Imam al-Ghazali tegaskan di
dalam pengajarannya ialah: Membuat sesuatu yang tujuannya adalah untuk
sekadar mengurangkan rasa berdosa sedangkan diri masih dibiarkan
bergelumang dengan dosa, adalah DOSA YANG PALING BERDOSA! Allah..
selamatkan kami dari fitnah akhir zaman.

@ ABU SAIF
Cheras, Kuala Lumpur
17 Ogos 2005


"Melayu itu kaya falsafahnya
Kias kata bidal pusaka
Akar budi bersulamkan daya
Gedung akal laut bicara"
[Usman Awang]

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