Imam Hassan Al-Banna dan cita-citanya

Di dalam peperiksaan di Darul Ulum, Imam Hasan Al-Banna pernah diminta menulis sebuah karangan bertajuk, ‘Apa yang akan anda buat selepas menamatkan pengajian dan apakah cara yang anda gunakan?’ Imam Hasan Al-Banna menulis seperti berikut:

‘Saya ingin menjadi seorang guru dan pendakwah. Saya akan mendidik para pemuda pada waktu siang, malam dan waktu cuti. Saya akan mengajak keluarga mereka mengamalkan cara hidup Islam dan menunjukkan kepada mereka jalan untuk mendapatkan kegembiraan dan kebahagiaan hidup yang sebenar. Saya akan menggunakan cara-cara yang paling baik yang termampu oleh saya untuk mencapai tujuan ini melalui syarahan, penulisan dan pengembaraan di jalan raya dan lorong-lorong.’

Distinguished and explain the maxim Caveat emptor.

Caveat emptor is Latin for "Let the buyer beware." Generally, caveat emptor is the property law doctrine that controls the sale of real property after the date of closing. It is a principle in commerce where without a warranty the buyer takes the risk. It acts as a warning that notifies a buyer that the goods he or she is buying are "as is," or subject to all defects. When a sale is subject to this warning the purchaser assumes the risk that the product might be either defective or unsuitable to his or her needs. In other words, consumers need to know their rights and be vigilant in avoiding scams. For example in the private purchase of a used car, caveat emptor places an onus on the buyer to make sure the car is worth the purchase price. This is because once the transaction is complete the buyer will not receive a warranty or return option from the seller. Under the doctrine of caveat emptor, the buyer could not recover from the seller for defects on the property that rendered the property unfit for ordinary purposes. The only exception was if the seller actively concealed latent defects or otherwise made material misrepresentations amounting to fraud.

The modern trend in laws protecting consumers, however, has minimized the importance of this rule. Although the buyer is still required to make a reasonable inspection of goods upon purchase, increased responsibilities have been placed upon the seller, and the doctrine of caveat venditor (Latin for "let the seller beware") has become more prevalent. Generally, there is a legal presumption that a seller makes certain warranties unless the buyer and the seller agree otherwise. One such warranty is the Implied Warranty of merchantability. If a person buys soap, for example, there is an implied warranty that it will clean; if a person buys skis, there is an implied warranty that they will be safe to use on the slopes. A seller who is in the business of regularly selling a particular type of goods has still greater responsibilities in dealing with an average customer. A person purchasing antiques from an antique dealer, or jewellery from a jeweller, is justified in his or her reliance on the expertise of the seller. If both the buyer and the seller are negotiating from equal bargaining positions, however, the doctrine of caveat emptor would apply.

Before statutory law, the buyer had no warranty ensuring the quality of goods. In many jurisdictions the law requires that goods must be of "merchantable quality". However, this implied warranty can be difficult to enforce and may not apply to all products. Hence, buyers are still advised to be cautious. In the UK, consumer law has moved away from the caveat emptor model, with laws passed that have enhanced consumer rights and allow greater leeway to return goods that do not meet legal standards of acceptance. Consumer purchases are regulated by the Sale of Goods Act 1979. In the UK, consumers have the right to a full refund for faulty goods, however by convention, most retail companies will allow customers to return goods within a specified period (typically a month or two) for a full refund or an exchange, even if there is no fault with the product. Exceptions may apply for goods sold as damaged or to clear. Goods bought via 'distance selling', for example online or via phone, also have a statutory 'cooling off' period of seven working days. To cancel the contract is to treat the contract as if it had not been made, except that the Regulations refer to the terms. Although no longer applied in consumer law, the principle of caveat emptor is generally held to apply to transactions between businesses unless it can be shown that the seller had a clear information advantage over the buyer that could not have been removed by carrying out reasonable due diligence.

In the case of Karuppanan Chellappan v Chong, the plaintiff in this action, now says that he had no knowledge of the condition laid down by the Lembaga Bandaran Cameron Highlands (LBCH) on the removal of the window protrusions at Hotel Sentosa, a four storey building which stood on Lot 26, Brinchang, Cameron Highlands. He alleged that the defendant had misled him by fraudulent misrepresentation in not divulging on this condition and had expressed that fraudulent misrepresentation in the sale and purchase agreement (SPA) by stating that it was free of any encumbrance. He further said that had he known of that condition he would certainly had not purchased the said building from the defendant. It was not in dispute that the condition on the removal of the window protrusions was not a restriction or condition that appeared on the title of Lot 26. The plaintiff further stated that he only became aware of this condition during the trial of the earlier suit - sometime in 1992. The plaintiff now seeks for reliefs mentioned in the case. In her defence, the defendant said that the plaintiff had seen the said building and was satisfied with its construction prior to the purchase. She said that the plaintiff never asked her about the window protrusions. She also said that she had already forgotten about the condition imposed by the LBCH on the need to remove the window protrusions whenever the owner of Lot 25 wished to build thereon. She denied that she had deliberately withheld the information on the condition from the plaintiff. Abdul Hamid Embong J referred to cases of Ang Hiok Seng v Yim Yut Kiu [1997] 1 AMR 917; Derry v Peek [1880] AC 14; Holmes v Jones [1907] 4 CLR and others and has held that it was clear that the plaintiff was time barred. He would therefore hold that the defence of limitation must, on the facts, succeed. For the above reasons, the plaintiffs claim is dismissed with costs.

This rule is claimed that it is not designed to shield sellers who engage in fraud or bad faith dealing by making false or misleading representations about the quality or condition of a particular product. It merely summarizes the concept that a purchaser must examine, judge, and test a product considered for purchase himself or herself. However, the common law legal maxim caveat emptor reflects the value-less acquisitive philosophy. Consumers are supposed to be careful (as in the common law principle of caveat emptor). As long as sellers do not flaunt the law, they can get away with gross exploitation, as there is no need to disclose all the information about a product. Although the consumer movement has resulted in many consumer protection laws, the philosophy still prevails. For example, the small print in insurance contracts, and the conditions hidden in footnotes (if at all disclosed) in advertised offers all point to caveat emptor in operation. These contracts require the disclosure of the original price because it might influence the buyer’s decision to enter into a contract with the seller. This means the buyer has put some degree of trust in the seller regarding the information he/she provides about the goods. To make this trust meaningful, the law imposes upon the seller a duty to disclose the true facts, for such a disclosure is regarded as indicating his sincerity.

Finally, Prophet Muhammad (pbuh) warned that selfish and dishonest traders would face punishment in the hereafter for undermining the fundamental basis of contracts. Wathilah bin Asqa’ related that once the Messenger of Allah came to them and said: “O you traders, beware of telling lies in (your business) transactions.” Prophet Muhammad (pbuh) always encouraged the Muslims to do business, as it is considered an aspect of Ibadah. This can be seen from a verse of the Qur’an: “And when the prayer ends, disperse in the land and seek of Allah’s bounty, and remember Allah much, that you may be successful.” [Q: 62:10] Of course, no action is left without regulation under Islamic law. Thus, a Muslim is obliged to be honest and fair in his business. He must shun fraud, deceit and perfidy so that his wealth is gained from healthy sources. For example, the Qur’an orders businessmen:  “Give full measure and be not of those who cause loss to others” [Q: 26:181]; “And weigh with an equal balance” [Q: 18:35]. Prophet Muhammad (pbuh) approved of and confirmed transactions which do not conflict with the principles of the Shari’ah and disapproved of and prohibited those business practices which contradict the Shari’ah’s objectives and aims. The prohibitions include transactions that involve the element of fraud or deceit, exorbitant profit or injustice to one of the contracting parties, all of which are contrary to the overriding principle of good faith and fair-dealing mentioned in the Qur’an: “Do not defraud people of their things, and do not commit corruption in the earth” [Q: 26: 183]. The elements of good faith and fair-dealing are not new in Islamic terminology because they are an integral part of the contract. The attributes of truthfulness, honesty, justice and righteousness are among the fundamental principles which Islam imposes on every Muslim in every aspect of life. Without these elements, a business contract is regarded as lacking perfection in accordance with Islamic good manners, decency and ethical standards.

The Qur’an announces a general rule that mutual consent is a condition for the validity of every kind of contract. There is no basis for excluding the hire-purchase contract from that general rule.  “O you who believe, do not consume your property among yourselves unjustly; rather, [it should be] trade by mutual consent amongst you. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you”  [Q: 4:29]. The element of mutual consent was emphasized in the  Hadith: “It is unlawful to possess the property of a Muslim without his express consent.” As evident from the Qur’an and Hadith, Islam has laid down an ethical discipline in commercial transactions for the believers to follow. Dishonest traders who contravene those rules are blameworthy and liable to punishment on the Day of Judgment. The Prophet (pbuh) strongly promoted generosity to purify one’s account of malpractices and unsuitable acts while conducting business. He emphasized that the seller and buyer should explain the good and bad points of the transaction to gain the blessing of the Almighty in the transaction.  In short, Islamic law emphasizes good conduct, decency and ethical standards of law and morality as a part of the contract. These must be molded together to ensure that justice is served to both parties, the purchaser and the seller. Only then can the objective of the Shari’ah be achieved.  

Da'ie atau Daki?

Dakwah ialah satu kewajipan dan satu kemulian bagi umat ini. Tugas menyeru kepada kebaikan dan mencegah kemungkaran ini adalah sebaik-baik kerja yang ditugaskan kepada kita. 

Setiap orang telah Allah meletakkan penghargaan sebagai khaira ummati iaitu sebaik-baik umat,hanya kerana tugas dakwah ini.

Firman Allah SWT, maksudnya:

"Kamu (wahai umat Muhammad) adalah sebaik-baik umat yang dilahirkan, (kerana) kamu menyuruh berbuat segala perkara yang baik dan melarang daripada segala perkara yang salah (buruk dan keji), serta kamu pula beriman kepada Allah (dengan sebenar-benar iman)." (Surah Ali-Imran: Ayat 110)

"Dan tidak ada yang lebih baik perkataannya daripada orang yang menyeru kepada (mengesakan dan mematuhi perintah) Allah, serta ia sendiri mengerjakan amal yang salih, sambil berkata: "Sesungguhnya aku adalah dari orang- orang Islam (yang berserah bulat-bulat kepada Allah)!" (Surah Fussilat:Ayat 33)

Apakah itu dakwah?

Dakwah ialah mengajak kepada kebaikan dan menghalang daripada kerosakan. Dakwah juga banyak pecahan dan bentuk-bentuknya. Cukuplah untuk kita faham bahawa dakwah itu hukumnya wajib kpd setiap individu dgn tahap yg berbeza-beza.

Dai bukan Daki

Sesuatu yang menyayat hati dan telah lama saya pendam dalam-dalam. Biarlah saya ceritakan supaya ia menjadi iktibar. Saya terkilan dengan beberapa kelompok manusia yang kononnya melaksanakan dakwah, melaksanakan amar makruf nahi mungkar tapi dalam masa yang sama mereka tertinggal satu elemen yang sangat penting dalam berdakwah. Peristiwa ini berlaku kepada kenalan saya sendiri. Dia hebat. Dalam banyak perkara, saya kagum dengan dia. Cuma saya terkilan dengan tindakan melulunya dalam melabel manusia dengan gelaran yang buruk. Tiada sifat berbaik sangka.

Kesilapan Kita

Kita jahil. Oleh itu, kira perlu mempelajari ilmu. Kita tidak sedar, bahawa tugas kita hanyalah menyeru manusia kepada kebaikan, bukannya melaknat manusia. Apa yang terjadi, si dai itu marahkan sahabatnya yang kononnya suka mencarut, lalu tanpa berfikir panjang sahabat itu dilabel sebagai syaitan lalu dihebahkannya pula. Apa kurangnya dia dengan syaitan? Hanya tahu memalukan orang lain sahaja!

Tembok Kebencian

Saya pasti ini adalah salah satu punca mengapa golongan yang menyeru kepada kebaikan dibenci. Mereka bukan dibenci kerana tanggungjawab Islam, sebaliknya dibenci kerana kecurangan mereka, menjual nama Islam dengan nafsu. Ramai daripada kita yang menegur, berdakwah dan menasihat kerana kepentingan peribadi seperti mahu dipandang mulia oleh orang lain.

Ada. Saya sangat pasti mengenai kewujudan golongan ini. Lebih-lebih lagi di laman sosial atau di blog. Dia akan menghentam orang itu habis-habisan, melabelnya dengan label yang keji kerana mahu menunjukkan dirinya baik. Tidakkah kita sedar, bahawa Iblis dihalau keluar dari syurga kerana ucapan keramat, "Ana khairun minhu," maksudnya "Aku lebih baik daripada dia!"

Bersangka Baik

Husnudzon. Semua orang tahu. Tahu sebut, tahu berhujah tetapi tidak tahu mempraktikkannya. Bersangka baiklah sesama makhluk. Mungkin orang yang kita tegur itu, hari ni dia tidak mahu dengar, tapi jangan sesekali kita mencanangkan keburukannya.

Pada zaman Rasulullah dahulu, Rasulullah telah menyenaraikan 360-370 nama orang munafik dan ia adalah rahsia. Ia adalah rahsia! Sedangkan Rasulullah pun merahsiakan nama orang munafik, apakah kita lebih mulia daripada Rasulullah untuk menyatakan si polan itu syaitan dan si polan itu orang yang tertutup hatinya?

Hikmah Kebijaksaan

Allah berfirman maksudnya: "Serulah ke jalan Tuhanmu (wahai Muhammad) dengan hikmat kebijaksanaan dan nasihat pengajaran yang baik, dan berbahaslah dengan mereka (yang engkau serukan itu) dengan cara yang lebih baik sesungguhnya Tuhanmu Dialah jua yang lebih mengetahui akan orang yang sesat daripada jalan-Nya, dan Dialah jua yang lebih mengetahui akan orang-orang yang mendapat hidayah pertunjuk."(Surah An-Nahl: Ayat 125)

Apa yang kita faham tentang hikmah? Ibnu Katsir mentafsirkan hikmah itu dengan kemampuan seseorang menerima teguran kita. Kalau orang tua, tegurlah dengan cara orang tua. Kalau kawan-kawan, tegurlah dengan cara kawan.

"Jika kamu menegur saudaramu dalam sembunyi (face to face), maka kamu telah menjalankan tanggungjawabmu, sebaliknya jika kamu menegurnya di khalayak umum, maka kamu telah membogelkannya di depan orang ramai." ~Imam Syafie

Keburukan orang lain bukannya bahan untuk dijadikan senda tawa, atau topik umpatan, sebaliknya keaiban orang lain harus kita pelihara. Jika dia sudah insaf, Alhamdulillah. Jika masih belum insaf, teruskan berusaha. Itu saja.

Menanam Bunga

Bagi saya, orang yang berdakwah ini sama seperti orang yang menanam bunga. Ini bukan kerja yang hasilnya ekspres. Kita tidak boleh mengaharap bahawa jika hari ini kita dakwah, esok dia akan berubah. Tidak sama sekali! Sama seperti orang menanam bunga, kerjanya tidak akan selesai dengan hanya menyemai benih. Dia perlu menyiram, membaja dan melindungi pokok daripada serangan serangga perosak.

Dakwah juga memerlukan kita perlu dekati mad'u hari-hari. Nasihat setiap hari. Sayang pun setiap hari. Dan itu terlaksana jika kita menjalinkan hubungan persahabatan kita dengan mereka yang baik. Usah kita mudah melaknat pokok yang belum berbunga, kerana itu mungkin tanda bajanya masih kurang, airnya tidak cukup, atau mungkin persekitarannya tidak sihat. Siapa tahu? Atau mungkin juga kerana Tuhan memang tidak mahu dia tumbuh berbunga, siapa boleh bantah?

Kesimpulan

Harus kita ingat, kewajipan kita ialah menegur kesalahan, menasihati kekurangan dan mencegah kemungkaran. Allah tidak menyuruh kita mengumpat apatah lagi mencanang keburukan orang lain. Persaudaraan Islam itu perlu dijaga bahkan asas dalam berdakwah ialah kasih sayang. Jangan lagi menegur kerana benci atau dendam. Tegurlah kerana sayang.

Jangan membenci pelaku maksiat, sebaliknya benci hanya kepada maksiat yang dilakukan. Akibat jahil dan tidak berhikmah, orang lain bukan sahaja menjadi semakin jauh daripada Islam sebaliknya membenci Islam. Siapa yang mahu bertanggungjawab di atas perkara ini? Kita selalu menghina orang lain kerana kesilapan yang dilakukannya, tapi pernahkah kita mendoakan mereka? Adakah kita dai atau daki?

Menggapai Revolusi Pemikiran

    Aku yakin bahawa nasib negara Malaysia terletak dalam tangan rakyatnya. Apabila rakyat inginkan perubahan, nescaya rakyat berupaya memberi kesan. Rakyat Malaysia berkuasa untuk menaikkan pemimpin seperti juga rakyat berkuasa menggulingkan mana-mana pemerintah. Rakyat juga mampu mengubah tahap sosio-ekonomi negara supaya ia bertambah baik atau bertambah buruk.

    Majoriti rakyat Malaysia adalah Melayu. Melayu itu pula semestinya Muslim (dipersetujui dalam perlembagaan dan pentakrifan Kamus Dewan). Melayu mempunyai satu semangat yang tidak mungkin terhalang apabila ia membara. Melayu mempunyai akhlak yang dicemburui semua jenis masyarakat di sekitar dunia. Melayu mempunyai sifat kasih sayang semula jadi yang tidak berbelah bagi hingga menyebabkan Melayu mudah diambil kesempatan.

    Namun, Melayu mempunyai masalah yang besar. Melayu tidak akan bangkit selagi perutnya kenyang. Melayu tidak akan bangun selagi tilamnya empuk dan selesa. Melayu tidak akan sama sekali bangkit selagi ditawarkan kelebihan duniawi. Melayu itu hebat. Apabila ditikam dan ditetak, tubuh Melayu boleh menjadi kebal. Apabila ditentang, parang Melayu boleh terbang bersama semangatnya membakar semua halangan. Apabila ditekan, Melayu boleh menanti dalam kesabaran dan harapan. Hanya Allah yang Maha Mengetahui akan kehebatan Melayu. Namun, apabila Melayu dilemparkan wang pada mukanya, matanya menjadi buta. Apabila Melayu ditawarkan jawatan dan kuasa, tubuhnya menjadi layu. Apabila dijaga supaya perutnya tetap kenyang, akalnya menjadi tumpul dan bodoh.

    Aku lihat pemuda Melayu sudah terlalu terbawa-bawa dengan hiburan. Pemuda Melayu sudah tidak lagi memikirkan nasib keluarganya. Pemuda Melayu tidak lagi memikirkan keutamaan Islam dalam kehidupan. Pemuda Melayu tidak lagi menghiraukan keadaan sekelilingnya yang akan memusnahkan dunia.

    Melayu yang tua pula sudah terlalu taksub dengan nostalgia dahulu kala. Melayu tua terlalu taksub dengan pemimpin lama. Melayu tua terlalu berpegang kepada idealogi lama. Melayu tua takut akan sebarang perubahan dan menghalang semua usaha mujaddidin negara.

    Aku yakin, jika kita kekal dalam keadaan ini, nescaya kita tidak mungkin akan maju. Kita akan dibelenggu pemikiran sekular. Kita akan dipenjara pendidikan sekular.Kita akan ditekan pemerintahan sekular. Marilah kita sedar akan perjuangan kita. Demi Allah, kita akan bersatu dan berjuang dengan membawa REVOLUSI PEMIKIRAN dalam diri setiap Muslim di seluruh negara dan dunia.

Cranky Old Man

When an old man died in the geriatric ward of a nursing home in an Australian country town, it was believed that he had nothing left of any value.

Later, when the nurses were going through his meagre possessions, They found this poem. Its quality and content so impressed the staff that copies were made and distributed to every nurse in the hospital.

One nurse took her copy to Melbourne .. The old man's sole bequest to posterity has since appeared in the Christmas editions of magazines around the country and appearing in mags for Mental Health. A slide presentation has also been made based on his simple, but eloquent, poem.

And this old man, with nothing left to give to the world, is now the author of this 'anonymous' poem winging across the Internet.

Cranky Old Man.....

What do you see nurses? . . .. . .What do you see?

What are you thinking .. . when you're looking at me?

A cranky old man, . . . . . .not very wise,

Uncertain of habit .. . . . . . . .. with faraway eyes?

Who dribbles his food .. . ... . . and makes no reply.

When you say in a loud voice . .'I do wish you'd try!'

Who seems not to notice . . .the things that you do.

And forever is losing . . . . . .. . . A sock or shoe?

Who, resisting or not . . . ... lets you do as you will,

With bathing and feeding . . . .The long day to fill?

Is that what you're thinking?. .Is that what you see?

Then open your eyes, nurse .you're not looking at me.

I'll tell you who I am . . . . .. As I sit here so still,

As I do at your bidding, .. . . . as I eat at your will.

I'm a small child of Ten . .with a father and mother,

Brothers and sisters .. . . .. . who love one another

A young boy of Sixteen . . . .. with wings on his feet

Dreaming that soon now . . .. . . a lover he'll meet.

A groom soon at Twenty . . . ..my heart gives a leap.

Remembering, the vows .. .. .that I promised to keep.

At Twenty-Five, now . . . . .I have young of my own.

Who need me to guide . . . And a secure happy home.

A man of Thirty . .. . . . . My young now grown fast,

Bound to each other . . .. With ties that should last.

At Forty, my young sons .. .have grown and are gone,

But my woman is beside me . . to see I don't mourn.

At Fifty, once more, .. ...Babies play 'round my knee,

Again, we know children . . . . My loved one and me.

Dark days are upon me . . . . My wife is now dead.

I look at the future ... . . . . I shudder with dread.

For my young are all rearing .. . . young of their own.

And I think of the years . . . And the love that I've known.

I'm now an old man . . . . . . .. and nature is cruel.

It's jest to make old age . . . . . . . look like a fool.

The body, it crumbles .. .. . grace and vigour, depart.

There is now a stone . . . where I once had a heart.

But inside this old carcass . A young man still dwells,

And now and again . . . . . my battered heart swells

I remember the joys . . . . .. . I remember the pain.

And I'm loving and living . . . . . . . life over again.

I think of the years, all too few . . .. gone too fast.

And accept the stark fact . . . that nothing can last.

So open your eyes, people .. . . . .. . . open and see.

Not a cranky old man .

Look closer . . . . see .. .. . .. .... . ME!!

Remember this poem when you next meet an older person who you might brush aside without looking at the young soul within ... . . .

we will all, one day, be there, too!

Tariq Ramadan: Muslims Must Fight Unjust Laws

World leading contemporary Islamic philosopher and thinker Prof Tariq Ramadan has offered six principles of governance which break the stereotype that frames Muslim administrations as anti-democratic and anti-human rights.

In a lecture organised by Penang Institute yesterday, Tariq listed rule of law, equal citizenship, universal suffrage, accountability, separation of powers and ethics in politics as basic democratic principles which must be complied with by Islamic governments.

Tariq (right) – a professor of Contemporary Islamic Studies at Oxford University – said that citizens must honour the ‘agreement’ in their countries which sets the rules (of law) in their daily interpersonal relationships.

For example in Malaysia, Muslims – as any other citizens of other religions – must abide by the law as they have accepted the framework of the country, added Tariq in his lecture titled ‘Islam, Democracy and Human Rights: The Awakening of the Muslim World’.

However, citizens must struggle within the given framework to oppose existing (or new) laws which are unjust, said Tariq, adding “And you know how many laws in this country need reform”.

The remark elicited a loud round of applause and laughter from the 300-odd crowd – comprising Penang government officials, academicians, politicians and NGO activists – who attended the three-hour lecture.

But an amused Tariq told the participants that their response to his comment made him feel like he was with the opposition, which he clarified he was not.

“I am not with the opposition, not in political terms. But in philosophical terms, I say something which is very true, your model is not perfect and your mores are not perfect,” he said.

“That in the name of justice, in the name of your conscience, as a Muslim, Buddhist, Christian or whatever you are, in the name of the citizenship you have, it is your duty to stand up for what is right, if not for your government, it is for the people who live in your country,” he added, to more applause from the audience.

“Don’t put me in the political landscape of your country. I don’t care, for if one day you come into power and you are in acceptance of injustice, you will have my wrath against you. This is the way principles are maintained,” he stressed.

‘Unity must be based on what is right’

Later, Tariq – the grandson of Hassan Al-Banna who founded the Muslim Brotherhood – said the Muslims must not be united based on what is wrong for to do so is not being powerful but weak.

The 49-year-old Swiss citizen of Egyptian origin also took part in a panel discussion with Islamic Renaissance Front chairperson Ahmad Farouk Musa, Lembah Pantai MP Nurul Izzah Anwar, Universiti Islam Antarabangsa Malaysia assistant professor Maszlee Malik and Penang Institute executive director Prof Woo Wing Thye.

Meanwhile, Tariq elaborated at length on the second principle – equal citizenship – which must be present in Islamic governance to ensure the government practised democracy and human rights.

He said that citizens must not only be equal before the law but must participate in the narrative that binds them as a nation.

He described Malaysian society as being “pluralistic”, saying that it is a society with different cultural and religious backgrounds.

“But every citizen, no matter what their origin or their religion, should be treated equally,” he said, followed by loud applause from the floor.

“Don’t talk about my citizenship as if I am a minority. I am a citizen, you get it? Equal citizen means don’t ask me about my history or where I come from but where we are going together.”

‘Jews welcomed as part of ummah’

Tariq then cited a situation where the Prophet when arriving in Medina – which Muslims described as the first Islamic government or society – had welcomed the Jews as part of the community or “ummah”.

He said “ummah” in Islam is not only from the spiritual aspect or an organised structural community at the local level but meant that a community was “part of us and have the same rights and duties as us”.

He added that no community is better than the other just because they are Muslims.

“It is not by discriminating others that you are going to be the best,” he quipped, to another round of loud applause, which he attempted to halt but which ended with much laughter from the crowd.

Tariq then advised that a citizen of a country must observe the laws, speak the language to express himself or herself, and must be loyal.

“If you are a loyal citizen, you would want the best for your nation. But a loyal citizen is always critical. Blind loyalty is dangerous, sectarian and racist,” he added.

http://www.malaysiakini.com/news/203955

Canny’s rapist-killer faces the gallows

According to the Penal Code under S.302, whoever commits murder shall be punished with death. 

Rape is dealt under S.375 of the Malaysian penal code'. According to this section a man is said to commit "rape" who has sexual intercourse with a woman under the mentioned circumstances. 

Under the S.376, whoever commits rape shall be punished with imprisonment for a term of not less than five years and not more than twenty years, and shall also be liable to whipping. Whosoever cause death whilst committing or attempting to commit rape shall be punished with death or imprisonment for a term of not less than 15 years and not more than 30 years, and shall also be punished with whipping of not less than 10 strokes. 

In the case of Ahmad Najib Aris, the accused has convicted the rape and murder of a woman named Canny Ong Lay Kian. Rape and murder are serious crimes against the state. The accused has exhausted all his legal avenues to overturn his death sentence. In fact his efforts were in vain. This means that his case was heard and tried at several courts. 

This case was first tried at the High Court. According to S.22(1) of Act 91, the criminal jurisdiction of the mentioned court includes that the High Court may try all criminal matters and may pass any sentence allowed by law. However, the High Court generally practices to confine itself to try offenses which carry the death penalty. Ahmad Najib has in fact committed an offense of aggravated rape and murder against the state making Lay Kian his victim. According to S.302 and S.376, Ahmad Najib can and will possibly be punished with death. 

Facing capital punishment, Ahmad Najib has brought his case to the Court of Appeal. According to S.50(1) of Act 91, the Court of Appeal has the appellate jurisdiction to hear and determine any criminal appeals against any decision made by the High Court in the exercise of its original criminal jurisdiction. Ahmad Najib was not satisfied the High Court’s decision. He made and appeal to the Court of Appeal. The Court of Appeal has made a decision that is not in the favour of Ahmad Najib. 

Ahmad Najib still tries to bring his case in court, with hope that he might be proven innocent and free from all of the charges against him. Ahmad Najib appeals his case to the highest court in Malaysia, the Federal Court. According to S.87 of Act 91, the appellate jurisdiction of the Federal Court includes the court to hear and determine any criminal appeal from decisions of the Court of Appeal. However, the Federal Court has indeed decided that the accused, Ahmad Najib Aris, has been found and proven guilty. Unfortunately, after exhausting all his possible legal options, the rapist-killer of Lay Kian faced death row.

Martial Court

Martial Court is a military court. The Court-Martial has jurisdiction over any member of the various military forces in the country. It consists of a President and at least two officers who must be present during a trial. The Armed Forces Act 1972 is used in martial court in Malaysia. The Armed Forces are dealt with simply as an entity in their own right. This is an act to amend and consolidate the law relating to the establishment of the Armed Forces of Malaysia.

Jurisdiction And Powers Of A Court-Martial

S.103(1) of Act 77 provides the Martial Court the jurisdiction to try any person subject to service law for any offence which is triable by court-martial. The same section also provides the mentioned court the jurisdiction to award for any such offence any punishment authorized by this Act for that offence.

S.88(1) also includes the jurisdiction of Martial Court to civil offences committed whether in the Federation (of Malaysia) or elsewhere (outside of Malaysia).

S.88(2) defines as what is meant by ‘civil offence’. ‘Civil Offence’ means any act or omission punishable by the law of the Federation; or which, if committed in the Federation, would be punishable by that law.

S.88(3) explain the example of specific punishment for specific cases like offences relating to treason, murder, manslaughter, rape.

If the court could not award punishment, convicted person shall be liable to punishment not less than dismissal with disgrace from His Majesty's service in the case of an officer or detention in the case of a serviceman.

S.112(4) provides that the power of the martial court includes imposing death sentence or any less punishment. However capital punishment can only be sentenced by a unanimous decision.

Court Members

S.105(1) defines the composition of members of the Martial Court. This includes the President and not less than 2 other officers.

S.105(3) clearly states that the members appointed must be at least of 2 years in service whether attached, seconded or on loan.

S.103(4) then further elaborates that the bench sitting or the panel members of a trial against an officer or a warrant officer. Only with a minimum of five officers, may the Court Martial try any offence punishable by death. However, if the members are less than five officers, the Court Martial shall not award punishment more than 2 years imprisonment.

Eligibility Of Court Members

S.105 explains the eligibility of the said court members. The officers may appoint other members to be in the Court Martial (Army, Navy or Air Force), but the officer shall belong to the same service. In the event where the previous officer is not available, it is acceptable to appoint members from different service but must have the requisite qualification and the consent of the other service.

Quorum Of Court Members

According to S.105(4), in the advent of a hearing with the quorum for court of five members or more, the president shall be an officer or above the rank of lieutenant-colonel or its equivalent; and shall be appointed by the order of the officer convening the court-martial.

By virtue of S.105(5), in the advent of a hearing with the quorum for court of less than five members the Presidents shall be above the rank of major or its equivalent, must be appointed by order of the officer convening the court-martial; and unless, in the opinion of the convening officer, or its equivalent is not available.

The Ranks Of Court Members And The Accused

However, S.105(6) indicates that if the accused is or above the rank of brigadier- general, the president shall be or above the rank of the accused. Furthermore, the other members shall be or above the rank of colonel.

S.105(7) further provides that if the accused is or above the rank of colonel, the president shall be or above the rank of colonel. Moreover, the other members shall be or above the rank of lieutenant-colonel.

S.107(8) then provides that if the accused if or above the rank of lieutenant-colonel, at least two members (other than the president) shall be or above the rank of lieutenant-colonel.

Convening Authorities

S.104(1) clarified that the Martial Court may be convened by qualified officer authorised by the Yand Di-Pertuan Agong or any officer under the command of an officer authorised by Yang Di-Pertuan Agong.

The qualifications of ‘qualified officer’ is The Chief of Armed Forces Staff, The Chief of the Army, The Chief of the Navy, The Chief of the Air Force, or any officer not below the rank of colonel or its equivalent who is in command of a body of troops, or of a body of naval command, or of a body of the air force.

Court Sitting

S.107(1) stated that the court-martial may sit at any place specified by the authorities, whether within or outside the Federation. The trial may even be convened outside the territorial limits of his command.

Court Decision

S.112(1) indicated that the decision of the court-martial will be made by votes of the majority of the court members. In the event when the votes are equal, the court-martial shall then acquit the accused as by virtue of S.112(2)

Depressingly, if the accused was found guilty of his crimes, the accused shall be awarded the sentence. However, S.112(3) clearly states that A finding of guilty where the only punishment which the court can award is death shall not have effect unless it is reached with the concurrence of all members of the court; and where, on such a finding being come to by a majority of the members, there is no such concurrence, the court shall be dissolved and the accused may be tried by another court-martial.

If there is no unanimous decision, the court shall dissolve and the accused along with the case shall be re-tried in another court martial.

In the event of equal votes on the sentence or question arising after trial, S.112(5) provides that the president shall have a second or casting vote.

Sentence and Punishment

According to S.89(2), the choices of sentences are death, imprisonment no longer than 14 years, dismissal with disgrace from His Majesty's service, dismissal from His Majesty's service, forfeiture of seniority of rank or, in the case of an officer whose promotion depends upon length of service, forfeiture of all or any part of his service for purposes of promotion.

S.89(2) also defines the punishments for officers which are dismissal of an officer from the ship to which he belongs, fine, severe reprimand, reprimand, where the offence has occasioned any expense, loss or damage, stoppages.

S.90(2) then defines the sentences upon servicemen which includes death, imprisonment not exceeding 14 years, work dismissal, on probation not exceeding two years, may be punished if the serviceman is still in active service, field punishment not less than 90 days if the offender is still active on service, reduction to the ranks, forfeiture of seniority of seniority of rank if in the case of warrant officer or noncommissioned officer, a fine where the offence is desertion or forfeiture of service, severe reprimand or reprimand if in the case of warrant officer or non-commissioned officer, forfeiture of good conduct medal or good conduct badges or both either in addition to or in lieu of any other punishment and stoppage where the offence has occasioned any expense, loss or damage

Night

Are you afraid of the dark? Unsurprisingly, most people are. People tend to fear what they have no knowledge of. In this case, people can't see in the dark, and they don't know what is in front or behind them. I have a friend that is afraid of the dark. She can't even sleep without a night light. You got to give her some credit - she does have a red-belt in Taekwondo-Do. But who could tell that this spunky and rebellious girl was afraid of the dark. I mean really, my three year old brother is braver than her. Hehehe. If she's reading this, she can kill me later...

Sorry... FD, just joking around... Hehehe...

But for me, I like the dark. It makes me feel at peace. I tend to sleep really early - like right after Isyak. Then I wake up around midnight. I perform solah and say my prayers. Grab a midnight snack. Watch a movie or two. Update my facebook and blog. Wait till Subuh.

I like the night. The cool air; the peace and tranquillity that comes with it. Sometimes, the silence would be broken by baby brother's or baby sister's crying. I would enter the room, hold them in my arms and lullaby them to sleep. I fix them a bottle of milk each and rock until they fall asleep. At least my parents could have a nights rest.

I like the night. Listening to the house as it breaths; the doors creek and the air conditioner running. Knowing that all my loved are fast asleep. It made me feel safe.