The Concept of Fatwa in Malaysia and its Constitutionality

Fatwa and its Islamic Institutions play an enormous role in the country. It enhances the administration while smoothening the implementation of Islamic law. Once a fatwa is published in the Gazette, it becomes a binding and enforceable law among Muslims and the Syariah Courts. Due to this reason, some might assume that Fatwa could be another form of legislation. This could be a problem because the Constitution only recognizes the Legislature to enact law. Thus, the question here is whether Fatwa and its concept is ultra vires to the Constitution?

In Malaysia, the powers to enact law are vested in the Parliament and state Assemblies.

Article 73 of the Federal Constitution provides:

 In exercising the legislative powers conferred on it by this Constitution—

(a)   Parliament may make laws for the whole or any part of the Federation and laws having effect outside as well as within the Federation;

(b)   the Legislature of a State may make laws for the whole or any part of that State.

According to this provision, it is clear why some might assume that the Parliament and state Assemblies are the only institutions responsible for law enacting in the country.

Article 74 of the Federal Constitution further provides:

(2)      Without prejudice to any power to make laws conferred on it by any other Article, the Legislature of a State may make laws with respect to any of the matters enumerated in the State List (that is to say, the Second List set out in the Ninth Schedule) or the Concurrent List.

This provision recognizes the autonomy of the State’s Legislature to enact laws that is included in the State List.

Item 1 of List II – State List provides :

1.      Except with respect to the Federal Territories (...) , Islamic law and personal and family law of persons professing the religion of Islam, (...) the determination of matters of Islamic law and doctrine and Malay custom.

The State List includes the matters of Islamic Law to be a part of the State’s jurisdiction. By extension, a fatwa can be overseen by the state government in Malaysia and it is strictly a state affair. The State regulates the manners and conducts of Islamic affairs in their respective states via “The Administration of Islamic Law enactments”. These enactments are a shared property among all State in the governance of Islamic Law.

Fatwa is legislated in two ways:

1)      MKI Fatwa Committee Meeting

This fatwa legislating process starts with the Majlis Raja-Raja (Conference of Rulers) ordering the MKI Fatwa Committee to produce a ruling or fatwa about an issue that was raised by the people. That particular issue shall be reviewed and investigated. A report shall be produced and presented during the MKI Fatwa Committee Meeting. When the Meeting has produced a fatwa, that fatwa shall be ascended to the Conference of Rulers through the National Council of Islamic Affairs (Majlis Kebangsaan Hal Ehwal Islam / MKI). After the fatwa receives the royal assent from the Conference of Rulers, it shall be taken to the State Fatwa Committee. The fatwa will then be gazetted as that State’s fatwa without any amendments.

2)      MKI Fatwa Committee Muzakarah

This fatwa legislating process starts with an application by the Muslim community or certain entities to address an issue. That particular issue shall be reviewed and investigated. A report shall be produced and presented during the MKI Fatwa Committee Muzakarah. When the Muzakarah[1]  has produced a fatwa, that fatwa shall be taken to the State Fatwa Committee. A State may decide to whether amend that fatwa or accept it without amendments and then gazette it as that State’s fatwa.

This fatwa will also be ascended to the Conference of Rulers through the National Council of Islamic Affairs. Experts will be called upon in order to provide their views and opinions pertaining to any ambiguous issues or provide a thorough briefing in order to ensure that the Fatwa Committee Members obtain accurate information before legislating a fatwa.

It is now clear that fatwa is a binding legislation which entails the force of law. The process of legislating fatwa in Malaysia is institutionalized in such a way that any verdict issued and published in the Gazette shall become binding on all Muslims and the Syariah courts. It is also considered that fatwa is simply another form of Delegated Legislation. Thus, it can be concluded that fatwa and its legislating process in Malaysia is constitutional.

Fatwa does not usurp the legislature of their constitutional powers as was perceived by some people. In addition, fatwa and its institutions never did prevented the legislature in carrying out their constitutional duties, since all the laws, including those regulating fatwa), in the country are product of the Parliament and state Assembly.

In conclusion, fatwa and its institutions do not stand as challenges to the legislature and legislating process of the country. It is here, where we appeal that people should try to understand that the legitimacy of fatwa is enabled by the legislative enactments of various states and federal Territories in the country by which each is validly guaranteed by the Consitution. It is now clear that there is no gain in challenging the legal status of fatwa in Malaysia.

---

[1] Muzakarah means the discussion or debate among Muslim scholars or leaders.

Explain why is it crucial to learn social studies in the university

   Universities play an important role in the development of human society. Institutions that bear the prestige of an alma mater are responsible in promoting the evolution of knowledge. Places like Al-Azhar and Oxford are examples of many historical universities that had contributed to the upbringing of many scholars. Subjects like history and sociology are important in the advancement of human development. In addition, it is crucial to learn social studies in the university in order to produce graduates who understand humanity better, to help students develop essential thinking skills and to act as inspiration for students. 

   Learning social studies is crucial in producing graduates who understand humanity better. Social studies classes often focus on learning about people in other countries. This is meant to expand students' worlds in order to encompass a national and international community. Social studies also focus on differences and similarities between people, helping students learn to get along within their immediate community. Because social studies focus on human interactions, they teach students how to act compassionately within society. Perhaps the most important lessons social studies teach are understanding and tolerance for people across the world. 

   Furthermore, students can develop essential thinking skills by learning social studies. Its assignments promote reading at the evaluation, synthesis, analysis and interpretation levels. It also stimulates critical thinking skills through writing and analytical thinking. It is in social studies that students learn skills ranging from reading a map to making an argument. Students learn how to assess the validity of evidence, evaluate conflicting points of view and apply facts to making decisions. These are the capabilities which are exclusive to individuals with essential thinking skills. 

   Moreover, social studies education has the power of inspiration. It is in social studies classrooms that students learn that an individual with great convictions or a committed group can change the world. It is also in the mentioned classroom that students learn the words and deeds of people, such as Muhammad and Martin Luther King, Jr. Students take inspiration from them through the historical changes that they have commenced. Facts will prove that might and intelligence are not exclusive to any particular race, but are assets of mankind. 

   In conclusion, the mentioned reasons prove that it is crucial for students to learn social studies in the university. However, what are the methods in order to strengthen the social studies curriculum? Initiatives like international exchange programs and out-of-class sessions may indeed be effective. Definitely, it is up to us to take the benefits from such education.

A passage from my soon-to-be book: "It Was Just Not Meant To Be"

A passage from my soon-to-be book: "It Was Just Not Meant To Be"

"...

His heart whispered hoping she hears it, 'It is better to have loved and lost, than to have never loved at all. Thank you for teaching me how to feel, love AND pain. I will never forget you. You were my best friend. And you were, and still is, the one. But, I learned that you can’t know those types of things. You can only trust what you feel in your heart and take a blind leap of faith. That’s what life's about. You know, we’re not put on this earth to live perfect lives, where we never get hurt or we never make mistakes. We’re put here to hurl ourselves headfirst into this crazy world, and the bruises and scrapes we get along the way; they just mean you're living life.

..."

"...

Her heart tries to whisper back, 'Sometimes we want something so bad, we practically write the script on how it should go, even though we know better. There’s no such thing as the perfect relationship; there are always lumps. But why do the lumps have to be bad? Maybe instead of trying so hard to create the ideal, we should embrace the not so perfect. Because sometimes it’s the imperfections that make the memories you really cherish. Maybe life is like a cross country road trip. You can get so focused on the enormity of the mission ahead, staring straight out of the expansive road as you fail to notice the stuff you're passing by right at that moment. It is not that I am trying to break your heart. But, I just don't want to ruin your iman.

..."

Please, tell me how you think...

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.

Alone

ALONE By : Edgar Allan Poe

From childhood's hour I have not been

As others were; I have not seen

As others saw; I could not bring

My passions from a common spring.

From the same source I have not taken

My sorrow; I could not awaken

My heart to joy at the same tone;

And all I loved, I loved alone.

Then- in my childhood, in the dawn

Of a most stormy life- was drawn

From every depth of good and ill

The mystery which binds me still:

From the torrent, or the fountain,

From the red cliff of the mountain,

From the sun that round me rolled

In its autumn tint of gold,

From the lightning in the sky

As it passed me flying by,

From the thunder and the storm,

And the cloud that took the form

(When the rest of Heaven was blue)

Of a demon in my view. 

I call for a TOTAL BAN on pornography

I believe that pornography should be put to an end!

We can put so much effort in SOPA and ACTA to fight for the 'rights' of multinational companies, making them richer and richer. Why is it so hard for us to save the future generation. 

Undeniably porn destroys the mind, corrupts healthy mentality and goes against every single moral understanding of mankind. 

I'm sad that porn made our children rotten.

Jamie is 13 but he's now on the Sex Offender Register after online porn warped his mind...

Jamie was ten years old when he saw his first pornographic sex scene. During a sleepover, a classmate offered to show him ‘some funny pictures’ on his laptop.‘At first I found it a bit scary and a bit yucky,’ Jamie told me as he shifted uncomfortably on his chair during our therapy session.‘I didn’t know it was possible for people to do those sort of things — and there were lots of nasty close-ups. But it gave me funny feelings and the pictures started to stick in my head.’For the next three years, while his parents assumed he was using his computer for his homework, Jamie visited porn websites for up to two hours a night.Even when his school performance began to suffer, they had no idea of the murky world their shy, quiet son was inhabiting while upstairs in his bedroom.While it’s not his real name, Jamie is typical of the young men I meet. He explained: ‘The websites led me to other websites and soon I was looking at even weirder stuff I could never have imagined — animals, children, stabbing and strangling.‘I stopped leaving my room and seeing my friends because when I was away from the pornography, I was dying to get back to see what else I could find.’And it was only when the police came knocking one morning that Jamie’s secret life was exposed.After identifying that someone in the house was accessing child porn, they took Jamie’s laptop away for examination.  Jamie is only 13 — and he still hasn’t even kissed a girl, let alone had sex.Though he is only a child himself, the result is that he has been put on the Sex Offender Register, blighting his life for the foreseeable future.Even with intensive therapy, Jamie still suffers from deep shame — ‘as if it is written across my forehead’ — which has led him to fear he will never be able to form a healthy relationship with a woman.As he told me at a recent session: ‘It still makes me think I might never have a proper girlfriend — because the pictures still come back to me sometimes. It make makes me want to shout, “Stop, stop.” But sometimes they still won’t go away.’Jamie’s story is not unique. He is just one of the growing number of young patients referred by social services, youth offender services and police to the Portman Clinic — where I work as a psychotherapist. I would never normally consider speaking out in this way. But after much thought, I have come to the conclusion this is no longer just a private problem. It is a public health problem.

http://www.dailymail.co.uk/news/article-2135203/Jamie-13-kissed-girl-But-hes-Sex-Offender-Register-online-porn-warped-mind-.html

PPSMI: A new perspective.

Talking about old school... A memory when i was young...

   Let’s not discuss whether PPSMI promotes English in students. Or whether it makes Math and Science easier or difficult. No. But, let’s take a look from a new point of view. The real problem behind the implication of PPSMI. The problem ist not about its concept, but it is about its implementation in Malaysian education.

   Why the local politicians discussed something which was somewhat out of their expertise, without the consultation from the real experts of Academia and suddenly made the decision for the Academic Society? I mean come on, no one can ever prove that the Minister of Education of Malaysia of the time is a teacher or is still in the Academic working society. He is neither teacher, lecturer nor student. Neither are the other politicians who made this decision.

What they've should have done was to at least have consultation with the society that they want to implement this upon. They've should've formed a board, consisting of teachers from primary schools, secondary schools, SBP's, SBT's, MRSM's and any other party that plays a contributing role in educating the children of Malaysia.

   The mistake was when the politicians only fuelled the government's ego and made the decision that was going to affect the future of the 

next generation of 

Malaysian. I speak for the students of Malaysia. "What are we? Are we that expendable until you could simply wage our future? Just because we're minors and underage, never did meant that we could never think for ourselves and can't give our own critical opinions."

   I mean really?

Losing, or is it?

A memory from high school...

Losing isn't actually is losing.

So verily, with the hardship, there is relief...

In His holy verses of the Quran, Allah reminds every single one of us that behind every cloud there is, and be sure that there IS, a silver lining.

For example,

me. losing most of my things. really taught me a lesson. That not everything that we think that was bad, heavy, hard and sad is actually what it is. And I'm not saying that "everything would be better in the end". What I'm saying to you is that it is actually a blessing in disguise. I lost my things. That showed me how my parents truly loves me.

Another example is that when you think that you're losing a friend. I have a few friends that are actually good at heart. However, guilt is killing them from the inside. They think that they are the ones who made mistakes and they are the cause of a dying friendship. But, in truth they are not. Their growing guilt makes them feel that they have to part, but in fact there's no need.

For only through hardship, you and your relationships will be tested. This is a test from Allah. A mere test from your Lord. First, you have to realize that it is a TEST. A test that you are not bound to fail. With patience, faith and god-consciousness, you can never fail. Even though that it seems that you are failing, it is actually another test itself.

You will fail when you decide you are. You have lost everything when you say you have. You will lose a friend when you act like it is. It's up to you.

I chose my path and made my decision. I haven't lost anything.

My things - I will replace them with something more high-tech anyway.

My health - it's recovering

My friend - someone that can never be replaced and I'm not planning on losing that someone anytime soon.

Just know that in the end, everything's gonna be alright. If it's not alright, then it's not the end. Trust me on this one.

Something worth sharing. Pt. 3

Love is a beautiful thing, so full of every good word in the dictionary. What makes love ugly is when we confuse lust with love and tarnish love’s good name. How about love (or as I said, feelings) for a significant other? Sometimes I worry about my feelings for my significant other. Would it ruin me? Would it lead me to actions I take based on these feelings? I hope not. I can only agree partly when I hear people say that love before marriage is not love at all. I don’t really believe so. I believe that love is love at ANY age. True love, yes, there is only the one and only Allah SWT. The difference is, before marriage, there are many boundaries to watch. And a higher probability of committing sins. I once told this to a friend of mine who advised me not to confess to the person I have feelings for. The advice wasn’t really necessary (but I appreciate the effort anyway) because that was truly out of question. That would be too embarrassing for me. I told my friend that there was nothing to be worried about, that I wasn’t that kind of person. I believe that if I confessed to a guy, it would only be after my marriage so I wouldn’t get involved with any type of zina (what’s zina in English? Adultery?). And I certainly do not want to be involved in THAT. I believe that although I MAY or COULD be married to my boyfriend, or my classmate or a friend from the same school, there is a FAT chance that high school relationships end up that way. So I don’t get too excited, too overwhelmed, and too giddy. Teenage heartbreaks hurt the most. There is a possibility that as important as my significant other may seem to me now, he may not be in the future. Allah knows better.  I am not against this act of confessing. Some find it as a step for them to move on. I am not one of these people. I just feel that I am not strong enough. Ya Allah, I am not strong enough. Besides, what is the purpose of confessing anyway? At this age I mean. Confess, then what? I’d rather keep my feelings secret than confess and wait for a response. I don’t say it out loud but I do get the feeling, we ALL do. When we confess, we kind of expect a certain type of reaction, right? So I choose not to. I think we should all think about our studies at the moment. STRAIGHT A+ XDATANG BERGOLEK TAU. Remember that at this age, when you choose not to tell a person about what you feel for him/her, Allah will look at you and love you more (that is, if you don’t have any long-term plans).These feelings I have for this person are just feelings. I don’t plan on doing anything with them. Allah is not punishing me by granting me feelings that could or may cause me to do acts that are sinful. Allah loves me so He is giving me a platform to SHINE, an obstacle He knows I can overcome. InsyaAllah. Allah, I will never love You as much as You love me but I will try to love You all I can. Update:  Loving Allah is the greatest feeling you could ever feel. I am certainly glad that I have discovered this feeling when I am still exploring my teenage hood.  I’d be more than happy to share with everyone. It has shown me paths that were invisible to me before. We are forgetful and we need to be reminded.

Assalamualaikum.-The Daydreamer-

Something worth sharing. Pt. 2

Yes, I admit, as a teenager, it is no piece of cake. I have tried before but this time it is different. This time, I not only believe that Allah is with me, I know that Allah is with me. By saying this, I do not mean to say that I didn’t believe in Allah before, I just didn’t often turn to Him when I was in trouble. My faith was not strong enough. In this era, I realise that people might see my change as an act of hypocrisy and some think I am doing this to make myself look good. But how long can they judge me so? I believe that if I hold on to my beliefs long enough, they will start to believe in me, too. I am aware that some may say I am leading myself to mild public isolation. But which is more important, what the society thinks of me, or what Allah thinks of me? It may seem hard when we see that the people around us who play a major role in our lives turn away. Allah was the reason I existed in the first place. And when I say that, I feel that I can no longer doubt my decision. I say it with my whole heart and I believe. I believe in You, Allah. I see now. I can finally take a deep breath and feel calm. And you know what? It feels really good. I am glad that I made this decision. I am happy that everybody can accept my change. They can understand that I am doing this because it is a willing choice and they respect me for that. Although we all come from different family backgrounds, they can accept my stand. I am still me, unchanged and they know that I am not judging them or trying to make them feel bad that they didn’t make the same decision. That they chose to express what they feel for their significant other, which they choose to completely banish the person from their life. What I am doing is just a choice I am making for myself. I do not expect everyone to do what I do. I do not consider myself an example neither am I a role model. I am not saying this is the best option one can take. I am saying that this is something I CAN do. Everybody has their own way of handling their problems, their decisions to make. That is their right and I will not violate it. We live in a society where not everyone is the same. Accepting people for who they are and who they aren’t just makes the organisation stronger. We should be focusing on what matters in life, the certain. Lately, I have been wasting my time doing ‘uncertain’ things. And I feel troubled. But I forget sometimes, that Allah is constantly with me, watching over me. He is my lover whom I have yet to know. We tend to take Allah ever so lightly, don’t we? We are weak and imperfect, believing in only what we see. When will we get to the point where we can just close our eyes and have faith? Hopefully, soon. Wouldn’t that be nice? =) Sometimes I feel like a bad person. There are certain times where I would cry as I pray because of the sins me committing. Then I would also cry when I think about the fact that I only cry when I am troubled by a problem and I realise Allah is the only ONE that never ever leaves my side. He is always here for me, isn’t He? He loves me, and although I can say I love Allah too, I feel that THAT is a lie I am telling myself. How can I love one I do not KNOW? How can I love ONE when I previously did nothing to get to know Him? So, I am determined to make Him my on-top-of-the-list lover.

Something worth sharing. Pt. 1

   I got this from a close friend. After reading it, I found that it’s worth sharing with the whole world. Something such as beautifully written would be greatly appreciated by anyone who reads it. It touched me in a sense where I realized part of what I've been losing sight of for some time. To find your way in this life and for the hereafter. That is the real journey that all of us are going through. To realize that every single each and every one of us are only fellow travellers to the grave.   The "day dreamer", a true friend and a great writer.

***

Assalamualaikum.“I am not looking for a husband at this age. I am merely exploring the essence of my teenage hood, that is, without disobeying Allah’s laws.”There has been quite a lot on my mind lately. No I am not losing my mind. I am just bothered by a small problem. Before this, I chose not to tell anyone about my worries. I am not afraid that they will get sick of listening to them. I chose not to because I was too embarrassed to. It is not an accomplishment. Just a sign that I am human. I shall not call it a mistake for nothing ever is one nor will I feel proud about it. Everything happens for a purpose. The fact that i hold a certain queer feeling for a significant other worries me. I am sure it is no sin to feel so. Allah is Just. I am sure that most of us have gone through this feeling at least once. As a teenager, I feel that the word ‘love’ will not work for me unless I am expressing my love towards Allah, Prophet Muhammad pbuh, my religion and my society. I do not want to use the word ‘like’ either as I feel it makes me sound like a kindergarten kid all over again. I think I will stick to ‘feelings’. I realise that my faith still needs to be worked on as I feel that I am burdened by this natural phenomenon. I clearly do not know Allah’s plans for me. I try not to waste my time trying to figure it out for I will never know till the right time comes. Is this a sin? Am I committing a sin? I ask this question every second of the day. I do not try hard enough to distance myself from him that it seems I barely put an effort in making it succeed. But each day I talk to Allah, I feel I want to more and more. Thinking about whether or not he feels the same about me is not an act of intelligence. Satan’s whispers may cloud my own voice. Then it might lead to other unfortunate events. Love? No, I am nothing but an incomplete slave of Allah. I am not ready. I should be making my parents smile, the Prophet proud and Allah love me; not waste what isn’t mine to do useless things. He may be meant for me, he may also not be. I choose to work on the certain, not the uncertain. I am 17 years old and I have a great journey ahead of me. To rid the person I have feelings for just because I want to run away from the fact that what I feel for him IS true, would only prove my immaturity as a woman, so I won’t. He is a Muslim and I consider all Muslims as my family. My genuinely deep feeling for him will not cloud my ways as I treat him merely as my friend. There is nothing wrong with being friends with a person you have feelings for. He is a good friend and only that. I want to wake up and feel satisfied with myself. I want to know Allah and his prophets better than I know another human being. I want to open my eyes each morning and love myself because although I commit sins every day, at least I am trying to avoid the ones I DO realise I am doing. I am not saying love is a crime. It really isn’t. What makes it wrong is when we act without thinking, act based on these feelings. 

Superstition Has No Standing What So Ever In Solving Problems. Do You Agree? (No)

Superstitious belief has survived throughout the epochs. Although it has experienced variation resulting many of the world’s civilisations and communities have their own brand of superstition. Although these beliefs differ from each other on the basis of practices, they share one common trait that sets the belief. Superstition is a belief in supernatural causality. It is the belief that one event leads to the cause of another without any process in the physical world linking the two events. In fact, it is totally absurd to believe that superstition has no standing what so ever in solving problems because superstition helps to regulate our conduct and behaviour in public, superstition provides a chance for the elders to play their roles, and superstition functions as a personal moderator.

Superstition helps to regulate our conduct and behaviour in public. With its own interpretation of bad and good, it regulates the public with a unique brand of norms. The public would then maintain their conduct and would not go beyond the imaginary line of what is considered as taboo. For example, Malaysians believe that it is bad luck to give a knife by hand to anyone who requires it. A person would put the knife on a table or any other surface and the other would pick it up. By logic, this will avoid any mishaps from occurring. The worst case scenario is that the knife would accidently harm the other person. The mentioned superstitious belief will avoid this disaster from happening.

Superstition provides a chance for elders to play their roles in maintaining the family. Traditionally, seniority is well acknowledged since experience is unattainable by the youth. Although elders would conjure up stories to rationalize their teachings and actions, it still plays the role of enabling the influence of the elders upon the youth. Their views would be respected and their voices would be heard. The tribe or clan would refer to a single elder in their disputes and misunderstandings. Envisaging the elder as the sole authority, he would be judge, jury and peacekeeper. It is essential in order to control the later generation. Disrespect and rebellion can be successfully avoided and peace would be maintained.

Superstition functions as a personal moderator. Most superstitions have their roots in at least semi-logical behaviours. Walking under a ladder, for example, is always a bad idea. As is breaking a mirror, often the only piece of glass in ancient homes because it would take seven years to clean up, and you'd probably be cut every time you tried. "Black" or any other colour of cat was probably crossing your path in its hunt for a rat, and rats carried plague. Food restrictions once made some sense, too (and often still do). Pork, for example, was notorious for carrying trichinosis, and shellfish, especially from warmer waters, all but guaranteed serious gastro-intestinal illness.

On the contrary, some people would view that superstitions are incapable of solving problems what so ever. It is believed that superstitions are not the solution, but actually is the cause of it. Superstition will fuel mankind with irrational paranoia and insane fear. There has been a case reported of people hacking a 70 year old woman with her daughter and grandson because they were accused of witchcraft. In history, the witch hunts which resulted in massive executions were on the basis of superstitious belief. How can the generation of today allow such irrational beliefs exploit our sanity?

It is undeniable that the previous catastrophes were gruesome and inhumane. However, it is unfair that sole belief in superstition is to be blamed since they were actually the product of insecurity the society had at that age. People were irrational and they killed because they were afraid of what they know nothing of. In addition, their actions were more religious rather than superstitious. Their Christian faith condemned witchcraft and their priests condemned any witches that were found to death by hanging, drowning and beheading. Blind faith in their priests had led them to disastrous ends. Thus, their superstitious belief had no role in justifying their actions.

Verily, superstitions do play an important role in the daily lives of men. Despite that seemed illogical, superstitions have their contribution in helping to regulate our conduct and behaviour in public, providing a chance for the elders to play their roles, and functioning as a personal moderator.

Islamic Socialism

My first project paper on socialism...

Those who deny Allah and His Messengers, and (those who) wish to separate Allah and His Messengers, saying: "We believe in some but reject others": and (those who) wish to take a course midway. They are in truth (equally) Unbelievers; and We have prepared for unbelievers a humiliating punishment. To those who believe in Allah and His messengers and make no distinction between any of the messengers, We shall soon give their (due) rewards: for Allah is Oft-Forgiving, Most Merciful.

An-Nisa : 150-152

Islamic socialism is a term coined by various Muslim leaders to describe a more spiritual form of socialism. Muslim socialists believe that the teachings of the Qur'an and Muhammad SAW are compatible with principles of equality and the redistribution of wealth drawing inspiration from the early Madinah Al-Munawwarah welfare state established by the Muhammad SAW. However, Muslim Socialists are more conservative than their western contemporaries. Islamic Socialists found their roots in Anti-imperialism. Islamic Socialist leaders believe in Democracy and deriving legitimacy from public mandate as opposed to religious texts or claiming to be successors of the Prophet's companions.

Abū Dzar al-Ghifārī, a Companion of Prophet Muḥammad, is claimed by many as the founder of Islamic socialism. He believed that the public wealth is the sole right of the Muslims. Their leader or representative cannot control it.⁽¹⁾ He protested against the accumulation of wealth by Muawiyyah the Governor of Syam and urged the equitable redistribution of wealth. The Governor’s policy at the time did not involve the wealth being distributed directly to the people. In contrary, Muawiyah’s policy was in line with the situation in Syam where the wealth was spent in the development of the state, and in favour of the Muslims.  In fact, this issue was actually sparked by the enemies of Islam like Abdullah bin Saba’. He purposely influenced Abu Dzar, whom was a zahid⁽²⁾, to question the authority. The caliph Uthman ibn Affan heard about the conflict and kindly requested Abu Dzar’s audience in Madinah Al-Munawwarah. After their discussion, the problem was immediately solved.⁽³⁾

The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, later established during the time of the caliph Umar Al-Khattab in the 7th century. This practiced continued well into the era of the Abbasid Caliphate, as seen under Al-Ma'mun's rule in the 8th century, for example. The taxes collected in the treasury of an Islamic government were used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (1058–1111), the government was also expected to stockpile food supplies in every region in case a disaster or famine occurred. The Caliphate is thus considered the world's first major welfare state.⁽⁴⁾

Though medieval Islamic economics appears to have somewhat resembled a form of capitalism, some arguing that it laid the foundations for the development of modern capitalism⁽⁵⁾, some Orientalists also believe that there exist a number of parallels between Islamic economics and communism, including the Islamic ideas of zakat and riba.⁽⁶⁾

Socialism has its advantages, yet it also has grave defects which make it far from ideal. Socialism is essentially a reaction to the evils of capitalism. It replaces the dictatorship of the economic elite with a dictatorship of the proletariat. Ultimately, the individual is subject to a totalitarian system devoid of a moral or spiritual compass. However, the Islamic economic system is unique in that it strives to achieve a balance between the extreme. It seeks to strike a chord between the need for individual economic freedom and the need to serve the common good. Despite the fact that without religion or a spiritual foundation, self-interest can only lead to an ever-widening gap between the rich and the poor. That is why socialism failed to accomplish what it set out to do – establish economic equality. Yet, Islam resolves the conflict between self-interest and the collective good. It expands and stretches the usually narrow concept of self-interest to include not only the desire for worldly things but also the desire for Paradise (Chaprah, 28). It is in every Muslim’s self-interest to reach Paradise. This interest cannot be served except by fulfilling one’s social obligations and by working for social and economic justice in one’s community. So, in other words, in an Islamic system, one’s desire for material wealth will be kept in check by one’s greater desire for Paradise, resulting in a synthesis of the material and spiritual.

The emphasis here is on the spiritual foundation of Islamic economics. ‘Umar’s economic model provides us with an attractive alternative. But, the question is how to apply it in today’s world? Of course, it would be impossible to copy ‘Umar’s model. The challenges that we face in today’s world are quite different than the challenges that Muslims faced in the 7th century. Today, countries must provide for millions of citizens. But for these measures to ensure equality and distributive justice, then they must be accompanied by a strong religious and spiritual foundation. In the Islamic system, the means are not confused with the ends. Acquiring wealth and making profit is simply a means to the greater end of establishing justice and fulfilling God’s will. The spirituality of man is not neglected. And this is what sets the Islamic economic system apart.

Today, the world is ripe with gross economic inequality and extreme poverty. To plot a better future for our children, perhaps we would be well-served to look at and learn from the past. We need not be restricted to either capitalism or socialism. The Islamic alternative is one that deserves the careful attention of all students of history, Muslim and non-Muslim alike. In a world where darkness and despair reign supreme, perhaps the spirit and the principles of Islamic economics can provide us with a ray of light.

We can conclude that Islamic economics should be considered as neither completely capitalistic nor completely socialistic, but rather a balance between the two, emphasizing both "individual economic freedom and the need to serve the common good."⁽⁴⁾

I am the master of my fate: I am the captain of my soul.

Some years back, when I started to understand things happening around me. I noted down a poem in my personal diary. Writer of this poem (i.e. Ernest Henley) was not much popular that time as I know but after an incident he became world famous and his poem was published in all leading dailies of the world. He got fame in just a day, kudos to a bad guy named Timothy McVeigh. What I can remember that this guy was accused for a bomb blast in Oklahoma City due to which nearly 200 people died. This guy was accused for murder of those 200 people.

In a letter he requested be sent to the Observer, McVeigh said he was "borrowing a page from US foreign policy" and had "decided to send a message to a government that was becoming increasingly hostile by bombing a government building." He chose the Alfred P Murrah federal building in Oklahoma City.

He was sentenced to death and died by lethal injection. McVeigh had confessed to the bombing, and referred to the execution as "state-assisted suicide". Timothy McVeigh chose the poem Invictus, which means "Unconquerable" in Latin, to be his final statement. He handed a handwritten copy of William Ernest Henley's poem to the prison warden, Harley Lappin, just before his death.

I was always able to inspire me with this poem especially from the last line i.e. I am the master of my fate: I am the captain of my soul.

Read this poem while keeping timothy in your mind- (a man who is going to die in some days, a man who doesn't know how world is going to take his name, a man who will get a place in history though with a wrong reason, a traitor, a rebel) 

Out of the night that covers me, 

Black as the Pit from pole to pole, 

I thank whatever gods may be 

For my unconquerable soul. 

In the fell clutch of circumstance 

have not winced nor cried aloud. 

Under the bludgeoning’s of chance 

my head is bloody, but unbowed. 

Beyond this place of wrath and tears 

Looms but the Horror of the shade, 

and yet the menace of the years 

Finds, and shall find, me unafraid. 

It matters not how strait the gate,

 how charged with punishments the scroll,

I am the master of my fate: 

I am the captain of my soul.

http://rendezvous-with-rdx.blogspot.com/

Allah

Allah. 

Allah gives light in darkness,

Allah gives rest in pain,

Cheeks that are white with weeping

Allah paints red again.

The flowers and the blossoms wither,

Years vanish with flying fleet;

But my heart will live on forever,

That here in sadness beat.

Gladly to Allah's dwelling

Yonder would I take flight;

There will the darkness vanish,

There will my eyes have sight.

This poem is an English translation made by Henry Wadsworth Longfellow from the German poem which is written by a non-Muslim. Despite the fact that the writer was a non-Muslim, he did not conveyed a disrupted image of Allah.

I believe that we can enjoy the beauty of poetry and the divinity of Allah being illustrated in it.

The poet was Siegfried August Mahlmann (May 13, 1771 – December 16, 1826) who was a German poet and editor.

Mahlmann was born in Leipzig, and studied law at the University of Leipzig. In his early life, he served as private tutor to a young nobleman, whom he accompanied to Göttingen and then on a trip through northern Europe. From 1799 he become a bookseller, writer, and editor. From 1806 to 1816 he edited the journal Zeitung für die elegante Welt, and from 1810 to 1818 the newspaper Leipziger Zeitung, the latter of which resulted in his brief imprisonment in 1813 by the French during the Napoleonic Wars, in the fortress of Erfurt.

The German poet Mahlmann used the form "Allah" as the title of a poem about the the ultimate deity, though it is unclear how much Islamic thought he intended to convey.

AGENDA - Angkatan Generasi Muda

M'sians are immatured when it comes to politics. One side sings the hymns of revolution, to seek change and willing to fight for it. The other is the side that pours its loyalty to the government and yearns for the utopia its building.

However, we should look from a matured vantage point - a different point of view. An economical one. The Rakyat shud in fact view the economical plans of the manifesto presented. Which side has the most ideal plan to save and harness then improve the M'sian economy? Our choice shud also be based on the principles of a candidate and how he may contribute to our well-being. It's neither suffice to just believe in a leader that has experience on ruling a nation, nor is it to label a leader incapable and incompetent just because he is non-Muslim. We should be able to choose based on faith and values of Islam. The Rakyat needs not a political revolution. In fact, the rakyat needs a mindset revolution. "Revolusi Pemikiran".

In history, the Kaum Tua are the ones who only worked for the afterlife and banned the people from learning english and other so called 'secular' knowledge. The Kaum Muda of the past fought the true Islamic values, where the prophet taught his people to 'plant a seed eventhough the sun is already rising from the west'. Now, the old people are turning to become to secularic. They forget the values of Islam. They practice it no longer and soon will forget the tenents of Islam. As the new generation, the young generation, we must make a change in the people's mindset. We are all Muslims, and we WANT to practice its values and teachings in EVERY aspect of our life. The youth must act as the youth of history did. We must take stand say that enough is enough. It's time for a revolution. A mindset revolution. Revolusi Pemikiran... dengan gerakan baru, sinonim dengan Kaum Muda. AGENDA - Angkatan Generasi Muda... Are you in?

Antara UMNO dan PAS

Penulis harap isi kandungan entri boleh disemak dan diteliti semula.

Fakeh Khalifah Saka

UMNO menggunapakai ijtihad Sheikh Ahmad Al-Fathani sebagai manhaj siasah mereka; iaitu menekankan penguasaan ilmu, kepandaian meliputi segala bidang serta strategi politik yang berkesan sebagai wasilah perjuangan untuk membina tamaddun bangsa Melayu yang muafakat dengan syarak. Ijtihad Sheikh Ahmad Al-Fathani adalah berdasarkan penyaksian terhadap faktor-faktor kegemilangan dan kejatuhan Daulah Uthmaniyah. Pemikiran beliau boleh dirujuk melalui Kitab As-Siyasatu wat Tadbir, Kitab Jumanah At-Tauhid (1876), Kitab Tashil Nail Al-Amani (1882), Kitab Al-Fatawal Fatahaniyah (1889), Hadiqul Azhar War Rayahin (1890) dan Kitab Mir-at Al-A’ajib (1906)

 ·  ·  · 19 hours ago

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    Fakeh Khalifah Saka PAS pula berpegang kepada ijtihad Sheikh Abdul Qadir Al-Mandili, iaitu anak murid kepada Pak Cu Him dan Pak Da Eil (sepupu Sheikh Ahmad Al-Fathani) sebagai mazhab politik mereka; iaitu dengan mewajibkan umat Islam menyertai PAS untuk menolak pemikiran nasionalisme, undang-undang penjajah, kepemimpinan bukan Islam dan mewajibkan perjuangan menegakkan negara Islam. Ijtihad Sheikh Abdul Qadir Al-Mandili adalah ekoran daripada lahirnya pelbagai fahaman barat yang menolak Islam. Pemikiran beliau boleh dirujuk melalui buku-buku karangan beliau sendiri seperti Pendirian Agama Islam (1956), Islam : Agama dan Kedaulatan (1959), Kebagusan Undang-undang Islam dan Kecelaan Undang-undang Ciptaan Manusia (1961) dan Siasah dan Loteri dan Alim Ulama (1962)
    
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