Lampiran A

THE PRINCIPLE OF ISLAMIC MODERATION (WASATIYYAH) AS
EXPOUNDED IN TAFSIR AL AZHAR
This paper will briefly analyze the fundamental principle of Islamic moderation
(wasatiyyah) as illustrated in Tafsir al-Azhar. It attempts to discuss the ideas of
balanced of and the principle of moderate Islam as interpreted and propounded by
Hamka in his Tafsir. It will also look into his other writings such as Social Justice in
Islam that further illustrated his understanding of this important ideas and its
significant implications in Muslim society.
Key words: Tafsir al-Azhar, Hamka, Islamic moderation, wasatiyyah, balanced

community
The
Isi soal selidik
LAMPIRAN A
Isi soal selidik
LAMPIRAN B
Senarai responden yang ditemubual
1. Dato’ Dr. Abdul Hamid A Abu Sulayman, Mantan Rektor, Universiti Islam
Antarabangsa Malaysia (1988-1998), pada 17.3.2014 di The Nomad SuCasa
All-Suite Hotel, Jalan Ampang, Kuala Lumpur.
2. Prof. Dr. Ibrahim Mohamed Zain, Dekan, Kulliyyah Ilmu Wahyu dan Sains
Kemanusiaan (KIRKHS), pada 20.3.2014 di Pejabat Dekan, Kulliyyah Ilmu
Wahyu dan Sains Kemanusiaan, UIAM, Gombak.
Datuk Seri Anwar Ibrahim, Mantan Presiden (1988-1998)
Kamal Hassan1999-2006
Tan Sri Dato’ Seri Sanusi Junid (2000-2006) Bismillah Walhamdulillah Was
Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
26th Jumada al-Thani 1435 (26th April 2014)
Narrated Abu Huraira (Radi-Allahu 'anhu):
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "The reward of the

prayer offered by a person in congregation is twenty five times greater
than that of the prayer offered in one's house or in the market (alone).
And this is because if he performs ablution and does it perfectly and
then
proceeds to the masjid with the sole intention of praying, then for every
step he takes towards the masjid, he is upgraded one degree in reward
and
his one sin is taken off (crossed out) from his accounts (of deeds).
When
he offers his prayer, the angels keep on asking Allah's Blessings and
Allah's forgiveness for him as long as he is (staying) at his Musalla.
They
say, 'O Allah! Bestow Your blessings upon him, be Merciful and kind to
him.' And one is regarded in prayer as long as one is waiting for the
prayer."
Bukhari Vol. 1 : No. 620 Senyummu kepada saudaramu merupakan

sedekah, engkau memerintahkan yang ma’ruf dan melarang dari
kemungkaran juga sedekah, engkau menunjukkan jalan kepada orang yang
tersesat juga sedekah, engkau menuntun orang yang berpenglihatan kabur
juga sedekah, menyingkirkan batu, duri, dan tulang dari jalan merupakan
sedekah((HR Tirmidzi)) Narrated Abu Huraira: The Prophet said,
"Religion is very easy and whoever overburdens himself in his religion
will not be able to continue in that way. So you should not be extremists,
but try to be near to perfection and receive the good tidings that you will
be rewarded; and gain strength by worshipping in the mornings, the
nights." (See Fath-ul-Bari, Page 102, Vol 1) Vol 001, Book 002, Hadith
No: 038.
Narated By Abu Huraira : The Prophet said, "Religion is very easy and
whoever overburdens himself in his religion will not be able to continue
in that way. So you should not be extremists, but try to be near to
perfection and receive the good tidings that you will be rewarded; and
gain strength by worshipping in the mornings, the nights." (See Fath-ul-
Bari, Page 102, Vol 1). Sahih Bukhari Volume 001, Book 002, Hadith
Number 038. Chapter : It is forbidden to ask many questions, and
wasting of wealth.
Warrad reported that al-Mughira wrote to Mu'awiya: Peace be upon

you, and then coming to the point (I should say) that I heard Allah's
Messenger (may peace be upon him) as saying: Verily Allah has
Prohibited three things and has forbidden three things. He has declared
absolutely haram the disobedience of father, burying of daughters alive,
and withholding that which you have power to return, and has
forbidden three things: irrelevant talk, persistent questioning, and
wasting of wealth. Sahih Muslim Book 018, Hadith Number 4260.
Kerajaan Digesa Mendedahkan Keputusan Audit ICAO Ke Atas
Sistem Radar Komersil Malaysia Sebagai Langkah Utama Pasca
Keluaran Laporan Awal Insiden MH370
Saya merujuk kepada Laporan Awal Insiden MH370 yang
dikeluarkan oleh Pejabat Ketua Inspektor Kemalangan Udara di
Kementerian Pengangkutan Malaysia.
Walau diterima baik laporan tersebut yang julung kalinya diterbit
buat tatapan ramai, kehilangan pesawat MH370 dan langkah
susulan pihak berkuasa khususnya Jabatan Penerbangan Awam,
lebih banyak menimbulkan tanda tanya daripada memberikan
jawapan.
Sejauh ini, Laporan Awal tersebut menyentuh butiran-butiran yang
telah diulang beberapa kali termasuk garis masa penerbangan,
rumusan transkrip transmisi radio, gerakan mencari dan
menyelamat (SAR), termasuk juga cadangan kepada Pertubuhan
Penerbangan Awam Antarabangsa (ICAO) untuk memperkenalkan
sistem penjejakan bagi pesawat-pesawat awam.
Ia telah dilaporkan secara meluas di media massa,
memandangkan tiada ketetapan undang-undang, syarikat
penerbangan Malaysia Airlines tidak menaik taraf sistem software
pesawat yang dapat memudahkan penjejakan pesawat dengan
lebih berkesan.
Saya sendiri pernah membangkitkan seawal Julai 2012 dan sekali
lagi selepas kejadian kerosakan pada sistem radar di Lapangan
Terbang Subang pada September 2012 agar sistem udara
Malaysia diaudit oleh ICAO untuk melindungi ruang udara
Malaysia dengan lebih ketat dan komprehesif. Pada waktu itu, kali
terakhir audit dilaksanakan adalah pada tahun 2005.
Rakaman dari radar angkatan bersenjata hanya menunjukkan
bahawa ada kemungkinan sebuah pesawat yang meyerupai
MH370 merentasi Semenanjung Malaysia ke arah barat.
Persoalannya adalah, jika pesawat tersebut adalah MH370,
mengapa ia tidak dikenalpasti dengan lebih awal dan seandainya
ia bukan MH370, adakah ia satu kebiasaan bahawa pesawat
pesawat yang tidak diketahui asal usulnya dengan senang wenang
dapat menembusi ruang udara Malaysia?
Perkara ini tidak boleh diambil ringan kerana ia melibatkan
keselamatan individu-individu yang berada di dalam pesawat serta
keselamatan negara. Kejadian serangan 9/11 sentiasa terngiang
ngiang di ingatan kerana serangan tersebut dilakukan dengan
menggunakan jet penerbangan awam.
Diharapkan dengan adanya laporan awal serta laporan lengkap
yang bakal menyusul berkenaan insiden ini, ia merupakan mercu
tanda kesediaan kerajaan Malaysia untuk memberikan lebih
perhatian kepada keselamatan udara di Malaysia dan
meningkatkan mutu perkhidmatan yang sedia ada.
Sebagai seorang rakyat yang turut prihatin, adalah diharapkan
agar laporan awal ini memperlihatkan kesediaan kerajaan untuk
melalui satu pengauditan oleh ICAO demi mempertahankan ruang
udara serta keselamatan sistem penerbangan di Malaysia ini.
Pada pertengahan April 2014, pemangku Menteri Pengangkutan
telah menyatakan bahawa ICAO akan menjalankan audit
berkenaan keselamatan di KLIA2.
Saya mendesak agar Menteri menerbitkan kepada umum
keputusan audit ICAO secepat mungkin; secara minima sekalipun
harus dibentang di dalam Dewan Rakyat. Audit yang pernah saya
sarankan secara konsisten sejak tahun 2012 wajib dilaksana dan
dibentang bagi memastikan negara tidak terkesan dengan
sebarang kelemahan dan bagi mengenalpasti tindakan dan
langkah susulan bagi mempertingkatkan kesiapsiagaan
pertahananan ruang udara. kita wajib melakukan sedaya upaya
bagi mengelakkan tragedi MH370 berulang lagi. bersabda: “Lima
malam doa tidak di tolak iaitu malam pertama bulan Rejab, malam Nisfu
Sya’ban, malam Jum’at, malam Hari Raya Eidul Fitri, malam Hari Raya
Eidul Adha." (HR. Al-Baihaqi)
1981, Ali A. Mazrui: The Man and His Works, Lawrenceville,
Virginia: Brunswick Publishing Company.
The Ismail al-Faruqi Lecture at the Annual Meeting of the
Association of Muslim Social Scientists in Chicago, November
1998
ASSOCIATION OF MUSLIM SOCIAL SCIENTISTS OF
NORTH AMERICA (AMSS)
P.O. Box 5502 Herndon, VA 20172
1. A constituent organization of the Islamic Society of North America

2. Cited by the Muslim Brotherhood as a likeminded organization of
"friends"
3. Claims that "Islamophia" and anti-Muslim hate crimes are rampant
in the West
1 Rejab 1435H "Ya Allah ya Tuhanku, berkatilah kami pd bulan rejab

dan sya'aban & sampaikanlah (hidupkan) kami ke bulan ramadhan"-
HR Baihaqi
NURUL IZZAH ANWAR
AHLI PARLIMEN LEMBAH PANTAI
NAIB PRESIDEN KEADILAN
Noor Munirah Isa, Azizan Baharuddin, Saadan Man & Chang Lee Wei. (2014).
Bioethics in the Malay-Muslim Community in Malaysia: A Study on the
Formulation of Fatwa on Genetically Modified Food by the National Fatwa
Council. Developing World Bioethics. DOI:10.1111/dewb.12057 Kementerian
Pengajian Tinggi merupakan peneraju dalam penyelidikan bersifat
fundamental bagi menggalakkan penjanaan ilmu yang mampu
menyumbang terhadap peningkatan tahap intelektual, penciptaan
teknologi baru dan penyuburan budaya yang dinamik selaras
dengan aspirasi negara. Penyelidikan fundamental merupakan
penyelidikan asas yang boleh menghasilkan teori, konsep dan idea
baru demi perkembangan ilmu.
Di bawah RMKe-9, Kementerian Pengajian Tinggi (KPT) telah

memperuntukan sebanyak RM200 juta bagi membiayai projek-
projek penyelidikan fundamental di Institusi Pengajian Tinggi
Awam, Institusi Pengajian Tinggi Swasta dan Universiti Cawangan.
Pihak Kementerian telah membuka permohonan Skim Geran
Penyelidikan Fundamental (FRGS) buat pertama kalinya pada tahun
2006. Sehingga tahun 2010, sebanyak RM85 juta tambahan
peruntukan telah diluluskan disebabkan permintaan yang amat
menggalakkan. Ini menjadikan peruntukan keseluruhan di bawah
RMKe-9 adalah sebanyak RM285 juta.
Penyelidikan fundamental di bawah RMKe-9 telah mencapai

objektifnya dalam pembangunan modal insan yang berkualiti selain
menggalakkan penjanaan teori, konsep dan idea baru yang dapat
menjadi pemangkin kepada penemuan baru dan penciptaan yang
inovatif. Sehubungan itu, di bawah RMKe-10, peruntukan dana
penyelidikan telah ditingkatkan kepada RM741 juta bagi membiayai
5 program penyelidikan termasuk FRGS. Pembiayaan geran FRGS
meliputi bidang-bidang asas yang dapat menyokong agenda
strategik negara. Bidang-bidang yang dikenalpasti adalah:-
4. Sains Tulen (Pure Science)

5. Sains Gunaan (Applied Science)
6. Teknologi dan Kejuruteraan (Technology and Engineering)
7. Sains Kesihatan dan Klinikal (Clinical and Health Sciences)
8. Sains Sosial (Social Sciences)
9. Sastera dan Sastera Ikhtisas (Arts and Applied Arts)
10. Sains Tabii dan Warisan Negara (Natural Sciences and
National Heritage)
Selain pembangunan modal insan, dana penyelidikan FRGS diharap
dapat membudayakan penyelidikan fundamental di IPT di samping
dapat menjana penemuan penyelidikan sama ada dalam bentuk
penemuan ilmu baru, kaedah baru atau pembangunan teknologi
baru. Pihak KPT akan sentiasa komited dalam meningkatkan
keupayaan R&D, keupayaan saintifik dan keupayaan inovasi negara
bagi memastikan budaya penyelidikan fundamental akan terus
dikembangkan di setiap IPT. Peranan Dan Rangkaian Dialog Peradaban,
2013
Price : RM
ISBN : 978-983-3070-44-2
Edited by : Mohamad Abu Bakar & Urus Pengarah PDP
Wan Mohd Azfar, Nurul Husna & Nor Àzzah Kamri (2010), Etika
Kepimpinan Islam Menurut al-Mawardi: Satu Penelitian Awal, dalam
Zulkiple Abd Ghani et al. (eds), Proceeding of International
Conference on Islamic Conference on Da wah and Islamic
Management: Practice & Prospect. USIM & YPEIM. ISBN:
978-967-5852- 08-4 (Non-ISI/Non-SCOPUS Cited Publication)
Nor Àzzah Kamri & Mohd Zaidi Daud (2010), Dimensi Nilai Dalam
Pengurusan Harta Secara Islam, dalam Mohd. Zamro Muda et al.
(eds), Prosiding Konvensyen Kebangsaan Perancangan dan
Pengurusan Harta Dalam Islam 2010. Bangi: Universiti Kebangsaan
Malaysia, hh. 358-379 (Non-ISI/Non-SCOPUS Cited Publication)
Nor Àzzah Kamri (2010), Etika Dalam Pengurusan Hotel Secara

Islam: Suatu Sorotan Kepentingan, dalam Mohd Asmadi Yakob
et al. (eds), Prosiding Seminar Pengurusan Perhotelan &
Pelancongan Islam 2010, Shah Alam: UiTM, hh. 147-156. ISBN:
978-983-9414-94-3 (Non-ISI/Non-SCOPUS Cited Publication)
Nor Àzzah Kamri & Munirah Abd Razzak (2010), Pengurusan

Alam Sekitar Beretika Berpandukan Hadith Rasulullah S.A.W.,
Prosiding Seminar Warisan Nabawi Kali Kedua (SWAN 2010),
Universiti Sains Islam Malaysia (Non-ISI/Non-SCOPUS Cited Publication)
Content
• Fenomena Dialog & Debat Kristian-Islam: Suatu Amalan Yang Dilupakan oleh
Mahmud Bin Ahmad & Nora Waheda Abdul Rashid
• Pengukuhan Pengajian Dialog Peradaban Sebagai Program Akademik Di IPT -
Satu Pandangan Awal oleh Norizan Binti Abdul Ghani
• Dialog Peradaban Suku Kaun Besar Di Malaysia: Cabaran Kewartawanan Dalam
Talian oleh Rahmat Ghazali
• Satu Dekad Dialog Peradaban: Penilaian Terhadap Peranan Dan Rangkaiannya
oleh N. Kanthasamy
• Kelenturan Komunikasi Antarabudaya Sebagai Kunci Keberjayaan Dalam Era
Globalisasi oleh Azizah Hamzah & Sri Mustika
• Tabii Dialog Peradaban Serta Penilaian Kursus Tamadun Islam Dan Tamadun
Asia (TITAS) Di Institut Pengajian Tinggi Awam Malaysia Dalam Konteks Dialog
Peradaban: Kajian Kasus Di Beberapa Buah Universiti Awam oleh Amnah Saayah
Binti Ismail, Arief Salleh Bin Roslan, Azmi Shaha Bin Suratman, Farawahida Binti
Mohamad Yusof, Nizaita Binti Omar, Ratna Roshida Ab Razak & Ruhaizan Binti
Sulaiman @ Abd Rahim
Raihanah Abdullah, Wirdati Mohd Radzi, Fuadah Johari & Golam Dastagir.
(2014). The Islamic Legal Provisions for Women’s Share in the Inheritance
System: A Reflection on Malaysian Society. Asian Women. Asian Women 2014
Vol. 30(1): 29 - 52.
Shaikh Mohd Saifuddeen, Chang Lee Wei, Abdul Halim Ibrahim & Nor Aina Mhd
Khotib. (2013). Islamic Ethical Framework to Tackle Scientific and Technological
Dilemmas. Journal of Dharma. Vol. 38(4): 373-386
Siti Hafsyah Idris, Chang Lee Wei & Azizan Baharuddin. (2013). Biosafety Act
2007: Does It Really Protect Bioethical Issues Relating To GMOs. Journal of
Agricultural and Environmental Ethics. Vol. 26(4): 747-757.
Chang Lee Wei, Azizan Baharuddin, Raihanah Abdullah, Zuraidah Abdullah &
Kathleen Por Chhe Ern. (2012). Transgenderism in Malaysia. Journal of Dharma.
Vol. 37(1): 79-96.
Zeeda Fatimah Mohamad, Norshahzila Idris, Azizan Baharuddin, Amran
Muhammad & Nik Meriam Nik Sulaiman. (2012). The Role of Religious
Community in Recycling: Empirical Insights from Malaysia. Resources,
Conservation and Recycling. Vol. 58 (Jan2012): 143-151.
Zeeda Fatimah Mohamad, Norshahzila Idris & Azizan Baharuddin. (2011).
Religion and Waste. Waste Management. Vol. 31(9-10): 1905-1906.
Carl W. Ernst. (2011). The Limits of Universalism in Islamic Thought: The Case of
Indian Religions. The Muslim World. Vol. 101(1): 1 - 19.
Samuel O. Imbo. (2011). Islam in Europe: Current Trends and Future Challenges.
Philosophia Africana. Vol. 13(2): 53 - 70.
Whitney Bauman. (2011). Religion, Science, and Nature: Shifts in Meaning on a
Changing Planet. Zygon: Journal of Religion and Science. Vol. 46(4): 777 - 792.
Carolina López C.. (2011). The Struggle for Wholeness: Addressing Individual
and Collective Trauma in Violence-ridden Societies. Explore: The Journal of
Science and Healing. Vol. 7(5): 300 - 313.
Azizan Baharuddin, Raihanah Abdullah & Chang Lee Wei. (2009). Dialogue of
Civilisation: An Islamic Perspective. Journal of Dharma. Vol. 34(3): 301 - 318.
Raihanah Abdullah. (2009). The Malaysian Shariah Courts: Polygamy, Divorce
and the Administration of Justice. Asian Women. Vol. 25(1): 21 - 32.
Raihanah Abdullah. (2009). The Implementation of Islamic Family Law:
Polygamy and Dissolution of Marriage. Asian Women. Vol. 25(1): 33 - 54.
quotation impiana resort Academic Qualifications
B.A (IIUM)
M.A (UM)
Ph.D (UM) To continue reporting on the range of events with Turkish
journalist and writer Mustafa Akyol last February, we uploaded video
with his interview at IRF. Watch at libertv.net: There were several
discussions with Turkish journalist and writer Mustafa Akyol in February
of this year on the freedom of conscience and freedom of speech, the
nature of state and human rights. You can watch them at our web-site
now To get a fresh start we suggest you to have a look at the recent
debate on freedom of conscience held on 17 April. The topics of
freedom conscience, democracy and liberalism are not new. Though in
this forum they got a new vibration within the debates between the
deputy president of ISMA Aminuddin Yahya, chief operating officer Dr.
Zuhdi Marzuki and the director of the IRF Dr. Ahmad Farouk Musa. The
discussion was extremely hot. Dear friends,
The gold medal goes to the enlightened and collective souls which
make up the leadership of the Ikatan Muslim Malaysia (ISMA). The
esteemed former judge’s opinions are numerous and often steeped in
racism and religious intolerance. Recently, his views concerning Hindu
and Buddhist statues around the country brought back memories of the
Taliban. They are not fond memories.
And finally, Zulkifli Noordin and Nawawi Ahmad share the bronze.
Rather than maintaining at least pretence of respect and dignified silence
upon the demise of a statesman, Karpal Singh, these two decided to go on
the social media and celebrate.
Their actions were quickly condemned by all and sundry. At least Zulkifli
backed off, deleted his offending tweet and was seemingly remorseful. It
probably took a call into the principal’s office and a scolding to extract an
apology grudgingly from Nawawi.
The latter who is also the chairman for Keretapi Tanah Melayu Bhd
(KTMB) also said on his Facebook page “Dalam keadaan naik kereta
maut, naik motor eksiden, naik kapal terbang hilang, LEBIH BAIK
NAIK KERETAPI, kempen bersama keretapi ktmb,” (When driving
leads to death, riding motorcycles leads to accidents, taking a flight leads
to disappearance, it is better to take the train, campaign together with
KTMB trains”.
Is there no decency and compassion? Such horrendous and disgraceful
behaviour in the face of death and tragedy.
I quote the soon-to-be-immortal words of Khairy Jamaluddin, “Shut up,
really shut up”.
The winners of the three medals above have displayed behaviour and
actions that not only goes against the teachings of Islam, it also prevents
others from understanding Muslims better, breeds and cultivates
misunderstanding, conflict and ignorance.
They demonstrate a lack of depth in their knowledge and understanding
of how Islam is practised elsewhere around the world and of its co-
existence with other great religions.
Muslims everywhere should not stay quiet in the face of these harmful
developments. It is high time that we voice our opposition, reject them
and put a stop to it.
*This is the personal opinion of the columnist.
- I want to make a clever observation or deliver a witty repartee in
response. But honestly, I am just fed up. So what I am going to do instead
is to give medals to the most outstanding of this lot.
The gold medal goes to the enlightened and collective souls which make
up the leadership of the Ikatan Muslim Malaysia (ISMA).
In their world, only Malays can be Muslims, Bahasa Malaysia is an
Islamic language, liberalism is a satanic agenda (somehow they know
what Satan is thinking and plotting about), religious pluralism and
multiculturalism threaten Islam, and the coming of the Chinese and
Indians into the country were part of a “cunning and evil” conspiracy by
the British to weaken the Malays.
Seriously, it is hard to make some of this stuff up, but this is all what they
say and claim as the truth.
After listening to their vice president in a forum last week, I realised that
not only do these people barely understand the concepts and terms that
they demonise, such as liberalism and religious pluralism, they also
dismiss any consideration whatsoever of opinions or knowledge contrary
to their arguments.
Facts and truths are so inconvenient, aren’t they? They are either tainted
by the West or else it is Satan’s doing. Easy. Tak payah fikir panjang.
What this mindset demonstrates to me instead is laziness. Laziness on
their part to engage in debate, learned argument, knowledgeable
discourse and most importantly, to learn. Historically, Islam is a religion
that celebrates the accumulation and advancement of knowledge and
intellectual argumentation. In the past, it led the world into the light of
knowledge and progress while Europe smothered during a dark period of
intellectual darkness and barbarity.
We need to ask ISMA the hard questions because what they and their ilk
are promoting are virtues which are absolutely un-Islamic, promote
ignorance and encourages us to shun the world. Does this organisation
get public funding, like Perkasa? Our taxpayers money should never be
used in support of such an agenda.
The silver medal is shared by the Islamic Religious Department of
Selangor (JAIS) and the former Court of Appeal judge Datuk Mohd Noor
Abdullah.
The raid by JAIS and its continued recalcitrance against treating people,
institutions and practices of another faith with dignity and respect,
besmirches the memory, traditions and practice put forth by the Prophet
Muhammad PBUH.
The fact that Bibles in the national language are being treated as if they
are contraband, drugs or even pornography needing to be investigated is a
disgrace. Return the Bibles immediately. The Selangor government
should also grow a spine and instruct this state department to do so.
The continued unsubstantiated and often hysterical accusations of
proselytisation, which have somehow now become part of state policy
and a government position, (evidenced by the content of the JAKIM-
determined Friday sermons) does our Christian brothers and sisters an
injustice and is a form of religious bigotry. No, because people need to
know and be aware of the dangers that lurk unseen, and have influence
and access to the highest levels of government. Sticking our heads in the
sand or closing our ears and going lalala will not make them go away.
It is no coincidence that the language used by this lot seeps its way
through to the Friday sermons, which are standardised throughout the
country by the Department of Islamic Development (JAKIM). I used to
get sleepy during Friday prayer sermons because the content would be all
warm and fuzzy. These days, I pay attention and take notes.
After all, to fight back against religious bigotry, discrimination and hate,
we need to know and understand what we are up against.
I want to make a clever observation or deliver a witty repartee in

response. But honestly, I am just fed up. So what I am going to do instead
is to give medals to the most outstanding of this lot.
The gold medal goes to the enlightened and collective souls which make
up the leadership of the Ikatan Muslim Malaysia (ISMA).
In their world, only Malays can be Muslims, Bahasa Malaysia is an
Islamic language, liberalism is a satanic agenda (somehow they know
what Satan is thinking and plotting about), religious pluralism and
multiculturalism threaten Islam, and the coming of the Chinese and
Indians into the country were part of a “cunning and evil” conspiracy by
the British to weaken the Malays. Maybe the water shortage in the Klang
Valley is causing dehydration, delirium or something. Recently, I have
been seeing a lot of foam around the mouths of so many self-anointed and
self-appointed champions of faith. It’s pretty ugly, really, how it can get
bigoted, racist and hateful.
Some people have asked that, if they are so bad, why is it that the media
then provides them the space to air their views. Wouldn’t it be better if
their views were totally ignored and not reported by the media? Yes and
no, I would say.
Yes, because honestly, reading yet another mad and blatantly bigoted
opinion in the morning makes my teh tarik and roti canai go out the
wrong way and upsets me throughout the day.
- "Human rights in Malaysia are increasingly coming under attack, and
President Obama must speak out on behalf of all those whose voices
are being silenced by the Malaysian authorities".
- Explore Amnesty's interactive map of suspected places of detention in
Eritrea, a country that has endured 20 years of brutal repression.
President Obama Must

Address Malaysia's Human
Rights Record
Contact: Natalie Butz, nbutz@aiusa.org, 202-675-8761,
@AIUSAmedia
(WASHINGTON, D.C.) - On the eve of President Obama's visit to
Malaysia, Amnesty International USA urges him to publicly
address the deteriorating human rights situation in the country.
The President must send a clear message to the Malaysian
authorities that increasing restrictions on free speech and ongoing
human rights violations by the police are unacceptable and
incompatible with the country's human rights obligations.
"President Obama's visit to Malaysia - the first of a U.S. President
in almost 50 years - offers a crucial opportunity to push the
authorities on much needed human rights reforms," said T. Kumar,
Director of International Advocacy, Amnesty International USA.
A series of recent developments demonstrate the increasingly
restrictive space in which civil society, human rights defenders and
opposition politicians can operate in Malaysia.
In March this year, a court in Malaysia overturned the acquittal of
opposition leader Anwar Ibrahim on politically motivated "sodomy"
charges. The authorities have consistently harassed him for years,
in a blatant attempt to silence one of the opposition's most
important voices.
In another case, human rights defender Lena Hendry is facing
politically motivated charges as a result of her legitimate work. She
was arrested on July 3, 2013 and subsequently charged under the
Film Censorship Act 2002 for screening a documentary about
alleged war crimes in Sri Lanka.
In January 2014, the government declared illegal the civil society
grouping COMANGO - a coalition of Malaysian non-governmental
organizations formed to raise human rights concerns at the United
Nations.
"Human rights in Malaysia are increasingly coming under attack,
and President Obama must speak out on behalf of all those whose
voices are being silenced by the Malaysian authorities," continued
Kumar.
President Obama should demand the repeal or else amendment of
the range of laws used by the Malaysian authorities to arrest and
imprison activists and human rights defenders and to curtail free
speech. These include the notorious Sedition Act, the Official
Secrets Act, the Printing Press and Publications Act and the
Peaceful Assembly Act.
Amnesty International USA also urges President Obama to
highlight continuing human rights violations committed by the
Malaysian police. There are ongoing reports of torture, other ill-
treatment and deaths in police custody, fatal shootings and
excessive use of force and firearms. Many such allegations are not
adequately investigated and suspected perpetrators are rarely held
to account, creating a climate of impunity which perpetuates
further violations.
"President Obama should tell Malaysian Prime Minister Najib
Razak that enough is enough - Malaysia's human rights record
must improve," said Kumar.
Amnesty International is a Nobel Peace Prize-winning grassroots
activist organization with more than 3 million members in more
than 150 countries campaigning for human rights worldwide. The
organization investigates and exposes abuses, educates and
mobilizes the public, and works to protect people wherever justice,
freedom, truth and dignity are denied.
thank you for joining our page. Here we will publish the videos from our
official LiberTV web-site. We apologizie that the previous content was
not available due to we changed our hosting, so the old links referred to
our previous web-address. We entered into the stage of refreshment
and you will see our videos on Facebook soon. Till then please refer to
our web-site:
The discussion was conducted in Malay language. Prime Minister Najib

Razak has promoted Malaysia internationally as a leader in a global
movement of moderation. But these actions show the government is
anything but moderate. Mainstream newspapers, many of which are
owned by political parties within the government, brazenly promote such
double-speak. Those who dare to criticize put themselves at risk of
vituperative attacks from extremist groups, police investigation and
politically motivated prosecution.
President Obama needs to deftly use his public appearances and
statements to demonstrate concern about what is happening in
Malaysia –and to say what many Malaysians fearfully cannot. The usual
mantra of moderation can no longer conceal the escalation of
extremism and repression. Ketika menjawab soalan daripada salah
seorang peserta semasa sesi pertemuan dengan Inisiatif Pemimpin
Muda Asia Tenggara (YSEALI) di Universiti Malaya petang ini,Presiden
Amerika Syarikat Barack Obama dilihat tidak terganggu dengan
sekumpulan peserta yang secara tiba-tiba mengangkat kad yang
bertulis 'No TPPA' dan logo 'R4bia'. Amerika Syarikat (AS) Barack
Obama berkata Malaysia tidak akan menjadi negara maju sekiranya
masih mendiskriminasikan golongan bukan Muslim dan minoriti.
Beliau berkata, tiada negara yang boleh berjaya sekiranya sebahagian

penduduknya dipinggirkan dan didiskriminasi. Ucapan penuh| Di dalam
ucapan Presiden Amerika Syarikat Barack Obama ketika bertemu
pemimpin belia Inisiatif Pemimpin Muda Asia Tenggara (YSEALI) di
Universiti Malaya (UM) petang ini, beliau berkata, demokrasi
merupakan satu proses yang berterusan..AL-FARUQI VIEWS
ON COMPARATIVE RELIGION
smail Raji al-Faruqi was a prominent Muslim scholar who contributes a lot in
Muslims progression. He was a pioneer in the development of Islamic studies
in America and in interreligious dialogue internationally and an activist who
sought to transform the Islamic community at home and abroad. The present
article aims at discussing al-Faruqi's views on Comparative Religion.
Throughout his life, he succeeds in providing a proper guidance on how to
study a religion which is disengagement. Besides that he used to introduce
the idea of meta-religion of how to evaluate a religion. Lastly he tends to
critique the ideas of the west on studying of other religion.
Areas of Specialisation Dalam pertemuan Presiden Amerika Syarikat
Barack Obama bersama sekumpulan kira-kira 100 pemimpin belia
Inisiatif Pemimpin Muda Asia Tenggara (YSEALI) di Universiti Malaya
(UM) petang ini, Obama menceritakan bahawa dirinya bukan seorang
yang sering menjadi pelajar yang terbaik semasa beliau berusia
belasan tahun. Penyandang Naib Presiden PKR Nurul
Izzah Anwar berkata Barack Obama menunjukkan
sikap yang tidak konsisten terhadap komitmen pada
demokrasi dan perubahan kerana mengelak dari
bertemu dengan ketua pembangkang Datuk Seri
Anwar Ibrahim.
Katanya, sikap Obama yang “selektif” itu berbeza

dengan semangat yang ditiup oleh presiden Amerika
Syarikat itu ketika berucap di Universiti Kaherah pada
2009, setahun sebelum gelombang Arab Spring
menggoncang negara Arab.
MP tersebut berkata, dalam ucapan itu, Obama

mengumumkan “komitmen terhadap kerajaan yang
mencerminkan hasrat rakyatnya”.
“Bagaimanapun, kerjasama selektif dengan mengelak

bertemu ketua pembangkang Malaysia secara
langsung menafikan suara majoriti 53 peratus yang
mengundi Pakatan Rakyat; sehingga kini masih belum
diiktiraf dan terbanding seperti aspirasi yang
disuarakan di Kaherah,” kata Nurul Izzah.
Katanya, Obama dalam ucapan di Kaherah turut

menekankan kebebasan bersuara, keyakinan ke atas
kedaulatan undang-undang dan keadilan dalam
pentadbiran.
"Obama pernah berkata di Myanmar kepada pemimpin

pembangkang yang ditemui beliau 'Perubahan yang
dilancarkan dari tingkat atas masyarakat harus
bertepatan dengan aspirasi rakyat yang membentuk
asasnya'," kata MP itu lagi, yang juga anak
perempuan Anwar.
Penasihat Keselamatan AS Susan Rice minggu lalu

mengumumkan Obama tiada rancangan bertemu
Ketua Pembangkang Malaysia Datuk Seri Anwar
Ibrahim yang juga anak sulung ketua umum PKR itu.
Menurut MP tersebut, rakyat Malaysia turut berkongsi

kejayaan Obama yang baru menang pilihan raya
presiden pada 2008 memandangkan Pakatan pada
masa itu berjaya menggagalkan penguasaan dua
pertiga BN.
"Ketika itu nampaknya perjalanan menuju demokrasi

bakal mempunyai sekutu di White House.
"Apapun Obama harus tahu bahawa kami rakyat

Malaysia bangga dengan momentum yang kami
mulakan sejak 2008; dan terus bertekad
menyudahkan apa yang kami mulakan," kata beliau.
Walau tidak bertemu mata dengan Anwar, Obama

akan menyertai satu sesi dengan pemimpin
masyarakat sivil Malaysia, termasuk aktivis pilihan
raya bersih dan adil - BERSIH, NGO hak wanita Sisters
in Islam dan Empower, kumpulan hak pekerja
Tenaganita serta NGO Islamic Renaissance Front hari
ini.
Lawatan tiga hari Presiden AS yang bermula semalam

dan berakhir esok itu merupakan lawatan rasmi
pertama ke Malaysia selepas kunjungan Presiden
Lyndon B Johnson pada 1966. 'No country is going to
succeed if part of its population is put on the sidelines' 'The fact that
I haven't met with Anwar is not indicative of a lack of concern.'
Opposition Leader Anwar Ibrahim has urged the US to
not only occupy itself with trade and investment
agendas in its engagement in Asia including Malaysia,
but to keep true to its values of freedom and
democracy.
Selain Malaysia, Obama turut melakukan lawatan ke
Tokyo, Jepun dan Seoul, Korea Selatan sebelum
mengakhiri lawatan kerja ke Asia di Filipina.
In Malaysia, Obama keeps focus
on human rights KUALA LUMPUR, Malaysia (AP)
— President Barack Obama on Sunday pressed the Malaysian
government to improve its human rights record and appealed to
Southeast Asia's teeming youth population to stand up for the
rights of minorities and the rule of law.
Yet Obama skipped a golden chance to promote that human rights
agenda, declining to meet with opposition leader Anwar Ibrahim.
Instead, he directed national security adviser Susan Rice to see
Anwar on Monday.
Obama said his decision was "not indicative of our lack of concern"
about the former deputy prime minister who recently was
convicted for the second time on sodomy charges, which the U.S.
and international human rights groups contend are politically
motivated.
Obama said he had raised his concerns about Malaysia's
restrictions on political freedoms during meetings with Prime
Minister Najib Razak.
"Those values are at the core of who the U.S. is, but also I think are
a pretty good gauge of whether a society is going to be successful in
the 21st century or not," Obama said during a news conference
with Najib.
Obama called the prime minister a "reformer" committed to
addressing human rights issues.
To his critics, Najib said: "Don't underestimate or diminish
whatever we have done."
Malaysia is Obama's third stop on a four-country swing through
Asia.
He planned to head Monday to the Philippines, where he was
expected to announce a 10-year security agreement that would
allow for a larger U.S. military presence there amid the Philippines'
increasingly tense territorial disputes with China.
The agreement will give American forces temporary access to
selected military camps and allow them to preposition fighter jets
and ships. Officials said the exact number of additional U.S. troops
would depend on the scale of joint military activities.
The accord is a centerpiece of Obama's effort to highlight the U.S.
military's commitment to the security of Asian allies as China takes
aggressive actions in territorial disputes. He carried that message
during visits week in Japan and South Korea, two of Washington's
closest Asian partners.
Obama's visit to Malaysia, the first by a U.S. president in nearly 50
years, elevated human rights to the forefront of his agenda.
While Malaysia has undertaken some reforms, the organization
Human Rights Watch says religious and ethnic minorities face
persecution and the government uses "highly restrictive laws and
abusive implementation" to crack down on political opponents.
Part of Obama's strategy for confronting these issues has been
through direct appeals to young people. It's an approach that his
advisers say could be particularly effective in Southeast Asian
nations such as Malaysia that have young populations.
"Young people will ultimately determine the future of this region
given that there's such a big youth bulge," said Ben Rhodes,
Obama's deputy national security adviser.
Following his talks with Najib, Obama met with students
participating in a new technology program and then held a town
hall with 400 young leaders from throughout Southeast Asia. The
event was part of a U.S. initiative to help mentor emerging
business, government and civil society leaders, mirroring a
program the White House launched in Africa during Obama's first
term.
After days of meeting with government officials and attending state
dinners, the president appeared to relish in his question-and-
answer session.
He described at length his work as a community organizer in
Chicago, his relationship with his daughters, and his biggest regret,
which he said was not spending enough time with his mother, who
died of cancer.
The president made calls for respecting diversity, saying "nations
are stronger and more successful when they work to uphold the
civil rights and political rights and human rights of all their
citizens." The audience responded with applause.
In another nod to efforts to press for human rights reforms,
Obama met in the evening with civil society leaders. But the
gathering was closed to reporters and the White House did not
release a list of those who attended.
Malaysia has changed significantly in the nearly five decades since
Lyndon B. Johnson made the last visit by an American president.
Malaysia's economy is booming, driven largely by its robust energy
sector. The President of the United States, Barack Obama believes
that, like the US, Malaysia can draw strength from its ethnic and
religious diversity and learn from history to carve a brighter future
for the next generation.
In his remarks at a state banquet hosted at Istana Negara in
conjunction with his three-day state visit to Malaysia, Obama
noted that while the US and Malaysia may be different as nations,
their people shared similar hopes and aspirations, Bernama
reported today.
"I believe that whether we come from a remote village or a big city,
whether we live in the United States or in Malaysia, we all share
basic human aspirations - to live in dignity and peace.
"(We want) to shape our own destiny, to be able to make a living
and to work hard and support a family. And most of all, to leave
the next generation something better than what was left to us,"
Bernama reported him as saying.
According to Bernama, Obama said these were the aspirations that
can illuminate a new era of partnership between the US and
Malaysia.
The banquet was graced by the Yang di-Pertuan Agong Tuanku
Abdul Halim Mu'adzam Shah and Raja Permaisuri Agong Tuanku
Hajah Haminah, as well as Prime Minister Datuk Seri Najib Razak.
The US president, who spent some years in Indonesia as a child,
also sprinkled a few Malay words and expressions during his
speech at the banquet. This was well received by the audience who
responded generously with applause at his valiant attempts.
"Selamat petang" (Good evening) and "terima kasih banyak"
(thank you very much) were the key lines he used at the start and
end, respectively, before speaking of "bekerjasama" and the "boleh
spirit" to illustrate the partnership between the two nations,
Bernama reported.
Obama arrived in Kuala Lumpur today on a three-day visit to
Malaysia as part of his four-nation tour of Asia that started in
Japan followed by South Korea while his final stop is the
Philippines.
His trip here is the first by a sitting US president in 48 years since
President Lyndon B. Johnson's trip back in 1966. – April 26, 2014.
___Royal welcome for Obama on
historic Malaysia trip KUALA LUMPUR,
Malaysia (AP) — President Barack Obama is opening the first visit
to Malaysia by an American president in nearly half a century,
underlining the important role that Southeast Asia plays in the
president's efforts to forge deeper ties to the Asia-Pacific region.
Excited by the occasion, Obama's hosts are treating him to a truly
royal welcome.
After changing into a tuxedo following his arrival Saturday in
Kuala Lumpur, Obama was taken to the Istana Negara, the
National Palace, where he was the honored guest at a 600-person
state dinner in a banquet hall inside the king's massive, gilded
residence. Trumpets blared as Obama was escorted into the room
and led to a tufted, high-backed chair that sported the royal seal
and seemed almost too large for him.
During a brief toast, Obama expressed his deep gratitude to the
Malaysian people for including some of his late mother's artwork
in a museum exhibit two years ago. He also spoke of Lyndon B.
Johnson, the last American president to visit Malaysia. Obama
recalled how Johnson had been impressed during his 1966 visit by
the "extraordinary vitality and eagerness he saw on the faces of the
people of Southeast Asia."
"I'm eager to see that same spirit tomorrow," Obama said.
The king, in his toast, said Obama's visit illustrated "the excellent
state of the longstanding relations between our governments."
Earlier Saturday, Obama stepped off of Air Force One and onto a
red carpet at the Royal Malaysian Air Base. He was whisked by
limousine to Parliament Square, where he was greeted with a 21-
gun salute as he watched from beneath a yellow awning, flanked by
Malaysia's king and Prime Minister Najib Razak. A military band
played the U.S. and Malaysian national anthems — twice — and
Obama inspected an elaborate honor guard in crisp green and
white before the ceremony ended.
During Obama's two-day visit, which follows stops in Japan and
South Korea, the president will also meet with citizen leaders and
hold a town hall-style forum with young leaders from across the
region. But Obama will not meet with a prominent Malaysian
opposition leader despite appeals from human rights groups.
Trade, defense and maritime security are among the issues Obama
and Najib were expected to discuss during talks scheduled for
Sunday. Malaysia is one of a dozen countries involved in the Trans-
Pacific Partnership free-trade negotiations, a top priority for
Obama's global economic agenda.
Last month's disappearance of a commercial airliner carrying 239
people put Malaysia in the international spotlight as Obama was
preparing to head to the region. The U.S. is assisting in the massive
and widening search effort.
Absent from Obama's itinerary in Malaysia: A meeting with
opposition leader Anwar Ibrahim, who presents the most potent
political threat to Najib amid a decline in Najib's popular support
over the past two elections.
The U.S. spurned calls from human rights groups for the president
himself to meet with the 66-year-old former deputy prime
minister, but was instead sending Susan Rice, his national security
adviser and former U.N. ambassador, to meet with him.
Anwar was recently convicted for the second time on sodomy
charges that the U.S. and international human rights groups have
claimed are politically motivated. Anwar is appealing, and could be
forced to give up his seat in parliament and go to prison if he loses.
Ben Rhodes, Obama's deputy national security adviser, told
reporters traveling with Obama that the president typically does
not meet with opposition leaders during foreign visits, but felt the
issue was important enough to dispatch Rice instead. Obama and
other top officials have raised Anwar's case in past meetings with
Malaysian officials, Rhodes added.
Halfway through the eight-day, four-nation trip, Obama has
started showing signs of weariness from the mileage and the 12- to
13-hour time shift from Washington while traveling in Asia. He
normally jogs up the stairs to Air Force One, but on Saturday
slowed to a walk instead.
Before departing Seoul on Saturday, Obama addressed U.S. troops
stationed in South Korea and received a military briefing focused
on North Korea. Obama will spend Monday and Tuesday in the
Philippines before returning to Washington. What do we want
from the president? To see Malaysia for what it is. If they are
glowing about our democracy and moderation, *they are
undermining the work that we do* and encouraging [the
government] to carry on with this oppressive conduct.” Spent the
weekend finalising the inaugural issue of the Online Journal of
Research in Islamic Studies. Insha-Allah, the first issue will be online on
Wednesday, 30 April 2014 Despite confronting fraudulent elections, a pliant
judiciary and hostile, government controlled media, the Malaysian people
have remained steadfast. Despite anger and frustration over our
government’s continued corruption and abuse of power, we have pursued a
peaceful approach to educating and engaging with the masses. Thousands
have come to hear our message and embrace our cause.
___ I am a forward-looking person. I was bitter and was in prison
for eight years. But I have to move on. Mahathir has done
something positive for the country but has also destroyed
institutions in the process - the media, the judiciary, the corruption.
His children are billionaires. Unfortunately, he still has this mindset
of the past. His bitterness is clear. I don't think I want to be like
that. You have to overcome not only fear but also anger. If your
intention is to be in power like Mahathir, full of hatred and venom, I
don't think you would have time to lead the country.
Wan Sabri Wan Yusof, “Hamka’s Tafsir al-Azhar: Qur’anic
Exegesis as Mirror of Social Change”, unpublished Ph.D. Thesis,
Temple University, 1997.
Fadzilah Din, “The Contribution of Tafsir al-Manar and Tafsir al-
Azhar: Towards Understanding of the Concept of Ta‘ah and its
Observance”; A Theological Inquiry, unpublished Ph.D. Thesis,
University of Edinburgh, 2001. Bismillah Walhamdulillah Was
Salaatu Was Salaam 'ala Rasulillah
1st Rajab 1435 (30th April 2014)
Narrated Nafi' (Radi-Allahu 'anhu):
Ibn 'Umar said, "Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, 'If
the supper is served for anyone of you and the Iqama is pronounced,
start
with the supper and don't be in haste (and carry on eating) till you finish
it." If food was served for Ibn 'Umar and Iqama was pronounced, he
never
came to the prayer till he finished it (i.e. food) in spite of the fact
that he heard the recitation (of the Qur'an) by the Imam (in the prayer).
Narrated Ibn 'Umar: The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "If
anyone of you is having his meals, he should not hurry up till he is
satisfied even if the prayer has been started."
Bukhari Vol. 1 : No. 642 On the late Karpal Singh:
Just as many of us had gone through in the early hours of 17th April,
when the thunderbolt struck from out of the blue, the unintended wake-
up call came with the devastating news. Stunned, shocked and
stupefied. That is how I would sum up my immediate reaction.
And after getting hold of myself but still shaking I twittered my first
expression of condolence, deep sorrow and devastation over the loss of
“our indefatigable fighter for justice, the legendary Karpal Singh.
Later in the day, I sent out a press statement declaring there is none
more valiant in life than this great mortal whose body may have
perished but his spirit shall live on with us.
Indeed, on this occasion where we gather to do honour to the memory

of our dearly beloved brother Karpal who, though physically departed,
has left us his eternal presence for all the sacrifices he has made, all
the labour of love he has given and all the pain and suffering he had
endured for us.
“Footfalls echo in the memory

Down the passage which we did not take
Towards the door we never opened
Into the rose-garden.”
The profound sadness of his departure can never dissipate for when
something that is more precious than the worldly treasures of the world
is taken from you, there can never be a replacement.
As the nation has lost a most dedicated servant, so too, the people
have lost a selfless, courageous and noble defender of their rights and
liberties. And even as the legal fraternity has lost one of its sharpest
minds, above all and speaking here personally for myself, I indeed have
lost a true friend, kind in words, noble in deed.
When in more challenging times he had given me some tongue-lashing

in public, I knew there was never an iota of malice or ill-will. Which is
why I took it with an open heart, looking at it as an affectionate slap on
the wrist from an elder brother to his younger sibling.
I can never thank him enough for all the help he had given me these
last fifteen years and I will never forget those regular visits he paid me
during my time in the Sungai Buloh prison. I certainly cannot even begin
to entertain the possibility of repaying him for the kindness and
generosity he had shown me.
He called me at 6.30 on the eve of that fateful morning. He told me he

was worried about the Federal Court appeal that was pending. Having
been accustomed to the devious machinations of the powers that be, he
said he was particularly troubled by the unprecedented speed at which
the appeal records were sent to his office. But when I too started
sounding agitated and worried, he immediately switched back to his
usual cool and confident self, no doubt intending to put me at ease.
Such was his magnanimity of spirit that when push comes to shove,
Karpal would always be on your side.
So, we ended our long chat with his trademark parting shots: “Anwar,
you carry on. Don’t worry. I’ll do my best!” Seven hours or so later, with
those parting words still ringing in my ear, I heard the news. The angels
had taken him away.
He was a man of unimpeachable moral integrity – absolutely fearless as

far as mortals are concerned, forgiving to a fault and being so full of milk
of human kindness, was utterly selfless in helping the oppressed and
the victims of injustice.
If justice is about fairness as indeed it is, then Karpal Singh personified

it. Hence, he never used underhand tactics or dirty tricks when
defending his clients. He always told me: “Anwar, we will fight them
tooth and nail but it will be a clean fight. No cheating. No evil schemes.”
That is why the fact that I was not given a fair trial was so repugnant to
him that he vowed to make sure that I would be acquitted and freed no
matter how long that might take.
Last Sunday, we witnessed thousands of Malaysians paying their last

respects to Karpal and there is no doubt in my mind that in his life time,
worldly titles did not matter to him at all. What would really matter is the
high esteem the people have of him. And true to that, a sea of people
stretching for miles came on the day of the funeral to send him off,
showing their love, affection and respect for this great man.
As Horatio says to Hamlet upon his death, I now say to my dearly

departed brother Karpal:
Now cracks a noble heart.—Good night, sweet prince,
And flights of angels sing thee to thy rest!
Anwar Ibrahim
On the occasion of the memorial service
for the late Karpal Singh
Tiger of Jelutong
24th April, 2014 "It would be unacceptable for me and completely
insensitive, after being imprisoned for more than 7 years of my adult life,
to ignore the plight of prisoners of conscience." Sempena ulang tahun
CASIS yang ke-3 pada tahun 2014 ini, Persatuan Pelajar Pusat
Kajian Tinggi Islam, Sains dan Peradaban (CASIS Student Society),
UTM Kuala Lumpur akan menganjurkan Majlis Ulang Tahun
CASIS yang akan menampakkan dua sesi pengisian yang penting;
sesi pertama diadakan kolokium yang panelisnya merangkumi
pelaja-pelajar CASIS dan sesi kedua adalah forum “Islamic Higher
Education & Multiple Modernities”.Kedua-dua majlis ilmu ini akan
menekankan peranan dan gaya CASIS dalam meneraju rencana
Pengislaman Ilmu Kontemporari dalam mencapai cabaran zaman
moden.Majlis ini juga diadakan bagi menjalin persaudaraan yang
erat dengan pihak-pihak yang selama ini telah mendorong dan turut
serta dalam berbagai kegiatan yang telah diselenggarakan oleh
CASIS.
Tarikh : 8hb Mac 2014 (Sabtu) Masa : 2.00 petang – 8.00 malam
Tempat : Dewan Seminar, Menara Razak, UTM KL Penyertaan :
Percuma (Makan Malam disediakan)
*Sila RSVP sebelum 28hb February,tempat adalah terhad pada 150
orang sahaja untuk pendaftaran dan maklumat lanjut, ajukan
"Muslim Countries
pada casisstudents@gmail.com
Continue to be Dominated by Western
Countries"
NEW STRAITS TIMES
February 24, 1998
KUALA LUMPUR, Mon. - Although nominally free and

independent, Muslim countries continue to be dominated by
Western control over global finance, trading systems and the
information technology.
Deputy Prime Minister Datuk Seri Anwar Ibrahim said: "Instead

of seeking solutions from within, we are pointing fingers at
others."
Worse, he said, there were Muslim countries today which had so

totally imbibed Western ways they deliberately and ruthlessly
tried to root out any vestige of their Islamic past.
"Indeed, they bend backwards to accommodate secular

ideologies in an attempt to identify totally with the West," he
said when opening the International Conference on Jamal al-Din
al-Afghani and the Asian Renaissance today.
Jamal al-Din al-Afghani (1838-1897) was a philosopher, social

reformer and political activist. There is an ongoing debate on
whether he is from Afghanistan or Persia (now Iran).
Anwar said Afghani was a great figure in Asia and the Islamic
world, and had made major contributions to the political and
cultural reawakening of Asia.
During his period, the Muslim world was in chains, politically

subjugated and socially and economically in a state of decay.
Angst-ridden Muslims blamed everyone but themselves for their
condition.
The Muslim countries were dominated by Western imperial

powers and accepted their condition as the will of God.
Afghani refused to accept the state of affairs prevailing then.

Through his oratorical skills and his political agitation, he
fashioned a movement that shook the mighty British empire to
its roots.
Directly as a consequence of his actions, and his ability to

galvanise mass support, he set in motion the anti-colonial forces
that eventually freed Muslims and the rest of the Third World
from the shackles of colonialism.
The conference is organised by the Institute for Policy Research

(IKD) and is part of its efforts to deepen the understanding of
the great contributions that Asia has given to world civilisations.
Anwar said the Muslim world was hemmed in by two extremes

- the misguided extremists who use the mantle of religion to
pursue their own unsavoury ends and the secularised elite who
view religious tradition with contempt.
"Humanity must have faith in a unique divinity, which is the

foundation of all ethics and morals. Secularism which is
indifferent to the need for divine guidance, will result in
injustice and the inevitable moral decay of society."
Anwar said those who embraced the secular ways of the West
were in reality still the ideological and cultural serfs of the
imperial powers, adding that they betrayed their heritage in the
desperate desire to be accepted by the former colonial masters
"little realising that the relationships can never be equal".
The way out lay in pursuing the course of moderation and

tolerance in religion - and being prepared to learn and adapt to
the ways of the world without denying their culture and identity,
he added.
The Deputy Prime Minister said the economic problems in the

region should serve as a wake-up call to those who continued to
believe they could cut themselves off from the rest of the global
community. New Straits Times
02-13-1998
KUALA LUMPUR, Thurs. - An international conference on
Jamal al-Din al-
Afghani and the Asian Renaissance will be held on Feb 23 at
the
Renaissance Hotel.
The conference is organised by the Institute for Policy

Research and
will be opened by Deputy Prime Minister Datuk Seri Anwar
Ibrahim.
A philosopher, social reformer and political activist, Jamal al-

Din al-
Afghani (1838-1897) is known in the Islamic circles for having
contributed towards the political and cultural reawakening of
Asia. Please Accept our apology for multiple posting. Thank you.
======================================================
========  3rd B.S.Lab International Symposium:
"Advances in Business Management. Towards Systemic

Approach"
University for Foreigners
January 21-23, 2015.
Perugia (Italy)    http://bslab-

symposium.net/  =========================================
===================== 
Dear Colleague,
The scientific non-profit organization Business Systems Laboratory

(www.bslaboratory.net) is glad to announce the Call for Papers of the
3rd B.S.Lab. International Symposium: "Advances in Business
Management. Towards Systemic Approach" that will be held in
Perugia (Italy) at the University for Foreigners on January 21-23, 2015.
The topics include but are not limited to: Systems Thinking, Business
Management, Marketing, Managerial Cybernetics, Project Management,
Strategic Management, Organizational and Business Ethnography,
Change Management, E-Marketing, Big Data, Policy Strategy, Systems
Dynamics, Viable Systems perspectives, Business Systems Design,
Corporate Social Responsibility, Corporate Governance, Venture
Capital, Finance, Economics, Leisure Marketing, Digital culture,
Knowledge Management, Soft systems theory, Social systems,
Sustainability.
The webpage of the event is available at: http://bslab-symposium.net/
The B.S.Lab Symposia aim to be an arena of constructive confrontation

among scholars, researchers and practitioners from different research
fields and from all over the world, with more than 50 countries involved
in the past edition 2014.
The Business Systems Laboratory is a young, friendly and

approachable scientific society that aims to create a wide, cross-
disciplinary and effective global network of researchers and
practitioners in the business systems fields.
The Third Business Systems Laboratory International Symposium

focuses on the epistemological, theoretical, methodological, technical
and practical contributions that can represent advancements in the
theory and practice of Business Management.
The Symposium aims to address the global economic and social

challenges of our times by a systemic perspective, shedding the light to
the several interactions between natural social and economic systems.
Being aware of these interactions provides a better understanding of the
principles that can help to solve some of today’s most pressing social
and economic issues.
The criticalities and the opportunities of our times are faced according to
the cutting edge research and practice in social science. This
multidisciplinary perspective includes: management, economics,
engineering and sociology.
While focusing on the Systemic perspective, the Symposium includes

all the scientific approaches in order to foster constructive
debates and confrontations to create new perspective of research and
practice in the business systems field.
With the above-mentioned scopes the Symposium 2015 calls for

submissions in 19 proposed tracks and in the poster session.
The proposed tracks are listed at the following link:
http://bslab-symposium.net/3rd-international-symposium-perugia-
2015/tracks/
The deadline for the submission of extended abstracts (between 500

and 2000 words) is September 10, 2014
All accepted extended abstracts will be published online before the

conference on a special issue of the open access Journal Business
Systems Review (http://www.business-systems-review.org).
Moreover, after the Symposium, a paperback book of Proceedings will

be published on a special volume of the book series “Business
Systems”
(http://www.bslaboratory.net/web/index.php?option=com_content&view
=article&id=131&Itemid=90&lang=en)
and available for purchase at all the Amazon online stores worldwide.
Moreover the B.S.Lab International Symposium 2015 is thought and

developed to create publishing opportunities with 34 international
journals involved (most of which are Scopus and ISI-SSCI listed) and
18 planned post conference special issues.
The publishing opportunities for selected presentations are listed at the

following link:
2015/publishing-opportunities/
The two plenary sessions will have 8 outstanding keynote speakers:
2015/keynote-speakers/
We look forward to your contribution to the event and we wish to

meet you in Perugia next winter.
For further information please do not hesitate to contact the Scientific

Director: Dr. Gandolfo Dominici
(mailto:gandolfo.dominici@bslaboratory.net)
Best regards
The Scientific Director
Dr. Gandolfo Dominici
The Conference Program Chair
Dr. Giancarlo Scozzese Bismillah Walhamdulillah Was Salaatu Was

Salaam 'ala Rasulillah
1st Rajab 1435 (30th April 2014)
Narrated Nafi' (Radi-Allahu 'anhu):
Ibn 'Umar said, "Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, 'If
the supper is served for anyone of you and the Iqama is pronounced,
start
with the supper and don't be in haste (and carry on eating) till you finish
it." If food was served for Ibn 'Umar and Iqama was pronounced, he
never
came to the prayer till he finished it (i.e. food) in spite of the fact
that he heard the recitation (of the Qur'an) by the Imam (in the prayer).
Narrated Ibn 'Umar: The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "If
anyone of you is having his meals, he should not hurry up till he is
satisfied even if the prayer has been started."
Bukhari Vol. 1 : No. 642

ESQ – Journal of the American renaissance, Washington state
university press
European journal of political research, Blackwell publishing inc.
The Prime Minister of Malaysia is virtually an emperor. I *know*
the power of the Prime Minister. You mean to say that with control
of the media, judiciary, law enforcement, Parliament and the party
you cannot take action to reform? You mean to say you are still
powerless to do things? Why are you Prime Minister then if you
cannot defend the rights of every citizen in the country? How do
you portray yourself as a great reformer with no power, when the
government is at the same time funding and supporting extremist
groups? This is not acceptable.
The conference hopes to examine among other things, his

ideas and
views on Islam and also review his ideas on pan-Islamism,
philosophy, We welcome you to ICTL 2014 which provides a
platform for sharing information and research findings on
education, policy and practice. The theme 'Bringing Together
Policy, Practice and Research for Quality Education' is timely and
in line with one of the objectives of the Malaysian Education
Development Plan (PPPM) to enhance the quality of education in
Malaysia. The three powerful areas, POLICY,PRACTICE and
RESEARCH will aspire part of the initiative of the National Key
Result Areas (NKRA) and to realize the education transformation
plan towards a world class standard in education. ICTL 2014 sets
a platform to scrutinize and consolidate issues and problems
pertaining and classroom instructions and consolidate new
knowledge, ideas and innovations in these disciplines through a
spectrum of research findings conducted widely over the years.
KEYNOTE SPEAKERS
science, nationalism, education and politics. …
Read the rest of the interview with Foreign Policy here:

Al-Mufradat fi Gharib al-Quran is a dictionary of Qur'anic terms by
Islamic scholar Al-Raghib al-Isfahani.
It is widely considered to hold the first place among works of Arabic
lexicography in regard to the Qur'an. Muhammad Ahmad, A Mighty
Striving, pg. 376. Lahore: Ahmadiyya Anjuman Publications Ltd., 2011.
ISBN 9781906109127
In intimate meet, Obama lends ear to human rights issues in
Malaysia
BY ZURAIRI AR AND YAP TZU GING
- On the late Karpal Singh:
(video: http://youtu.be/PFwT0w5fieY)

endured for us.



had taken him away.




Anwar Ibrahim
Tiger of Jelutong
24th April, 2014 IAIS Malaysia cordially invites you to participate in the
following Public Lecture;
Topic: “Women and Youth in Saudi Arabia : The Current Realities”
Tuesday, 29 April 2014, 2:00pm - 4:45pm Bismillah Walhamdulillah

Was Salaatu Was Salaam 'ala Rasulillah
The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Allah will give shade,
to
seven, on the Day when there will be no shade but His. (These seven
persons
are) a just ruler, a youth who has been brought up in the worship of
Allah
(i.e. worships Allah sincerely from childhood), a man whose heart is
attached to the masjid (i.e. to pray the compulsory prayers in the masjid
in congregation), two persons who love each other only for Allah's sake
and
they meet and part in Allah's cause only, a man who refuses the call of
a
charming woman of noble birth for illicit intercourse with her and says: 'I
am afraid of Allah', a man who gives charitable gifts so secretly that his
left hand does not know what his right hand has given (i.e. nobody
knows
how much he has given in charity), and a person who remembers Allah
in
seclusion and his eyes are then flooded with tears."
Bukhari Vol. 1 : No. 629 DARJAT SEORANG ISTERI

1. Isteri Siddiqin
Isteri yang tidak akan meminta apa-apa dari suaminya sekalipun yang
perlu (dharuri). Apa yang disediakan suaminya, dia terima dengan
penuh malu dan bersyukur. Kalau ada, adalah. Kalau tidak ada, dia
bersabar. Tapi meminta tidak. Apatah lagi yang tidak perlu, kalau diberi
pun dia tolak bahkan adakalanya yang perlu pun dia tolak dengan baik,
dia lebih suka menolong suaminya. Itulah golongan yang bersifat orang
yang Siddiqin. Golongan ini payah hendak dicari terutama di akhir
zaman ini, macam hendak mencari belerang merah atau gagak putih.
Ini adalah perempuan luar biasa.
2. Isteri Muqarrobin
Isteri yang tidak meminta dari suaminya kecuali yang perlu sahaja.
Yang tidak perlu dia tidak akan memintanya bahkan kalau suaminya
memberi yang tidak perlu dia tolak dengan baik. Tapi kalau yang
diperlukan pun tidak ada, dia tetap sabar. Namaun dia tidak akan
mendesak suaminya. Dia tetap bersabar dengan keadaan itu. Itulah
golongan Muqarrobin. Golongan ini juga susah hendak dicari di zaman
kebendaan ini, di zaman orang memburu dunia, di zaman orang
memandang dunia adalah segala-galanya.
3. Isteri Solehin
Isteri yang meminta kepada suaminya yang perlu dan juga sekali-
sekala meminta juga yang tidak perlu seperti ingin sedikit kehidupan
yang selesa sama ada dari segi makan minum, tempat tinggal,
kenderaan. Namun kalau suaminya tidak memberi, dia tetap sabar dan
tidak pula menjadi masalah. Itulah dia golongan orang yang soleh.
4. Isteri Fasik
Isteri yang selalu sahaja meminta-minta bukan sahaja yang perlu, yang
tidak perlu pun dia suka meminta-minta juga. Kalau diberi pun tidak
pernah puas-puas, tidak pernah rasa cukup, sudah mewah pun tidak
rasa cukup. Kalau tidak diberi menjadi masalah, dia merungut-rungut,
marah-marah, sakit hati, merajuk hingga menjadi masalah dalam rumah
tangga. Inilah dia golongan yang fasik. Isteri ini selalu sahaja derhaka
dengan suami, apatah lagi dengan Tuhan.
Semoga Allah menyatukan hati-hati kita, menjadikan kita saling

mencintai karena Dia; sebagaimana dalam hadits yang diriwayatkan
oleh Tirmidzi Rasululllah saw bersabda:
Suatu hari putri Nabi SAW. Fatimah Az Zahra ra. bertanya kepada
Rasulullah SAW., siapakah wanita pertama yang memasuki surga
setelahUmmahatul Mukminin setelah istri-istri Nabi SAW.? Rasulullah
bersabda: Dialah Mutiah.
Berhari-hari Fatimah Az Zahra berkeliling kota Madinah untuk mencari

tahu keberadaan siapa Mutiah itu dan dimana wanita yang dikatakan
oleh Nabi SAW. itu tinggal. Alhamdulillah dari informasi yang
didapatkannya, Fatimah mengetahui keberadaan dan tempat tinggal
Mutiah di pinggiran kota Madinah.
Atas ijin suaminya Ali bin Abi Thalib, maka Fatimah Az Zahra dengan
mengajak Hasan putranya untuk bersilaturahmi ke rumah Mutiah pada
pagi hari. Sesampainya di rumah Mutiah, maka Fatimah yang sudah
tidak sabar segera mengetuk pintu rumah Mutiah dengan mengucapkan
salam.
"Assalaamu'alaikum ya ahlil bait." Dari dalam rumah terdengar jawaban

seorang wanita, "Wa'alaikassalaam ... siapakah diluar?" lanjutnya
bertanya. Fatimah menjawab, "Saya Fatimah putri Muhammad SAW."
Mutiah menjawab, "Alhamdulillah, hari ini rumahku dikunjungi putri Nabi
junjungan alam semesta."
Segera Mutiah membuka sedikit pintu rumahnya, dan ketika Mutiah

melihat Fatimah membawa putra laki-lakinya yang masih kecil (dalam
riwayat masih berumur 5 tahun). Maka Mutiah kembali menutup pintu
rumahnya kembali, terkagetlah Fatimah dan bertanyalah putri Nabi
SAW kepada Mutiah dari balik pintu.
"Ada apa gerangan wahai Mutiah? Kenapa engkau menutup kembali

pintu rumahmu? Apakah engkau tidak mengijinkan aku untuk
mengunjungi dan bersilaturahim kepadamu?"
Mutiah dari balik pintu rumahnya menjawab, "Wahai putri Nabi,

bukannya aku tidak mau menerimamu di rumahku. Akan tetapi
keberadaanmu bersama dengan anak laki-lakimu Hasan, yang menurut
ajaran Rasulullah tidak membolehkan seorang istri untuk memasukkan
laki-laki ke rumahnya ketika suaminya tidak ada di rumah dan tanpa ijin
suaminya. Walaupun anakmu Hasan masih kecil, tetapi aku belum
meminta ijin kepada suamiku dan suamiku saat ini tidak berada
dirumah. Kembalilah besok biar aku nanti meminta ijin terlebih dahulu
kepada suamiku."
Tersentaklah Fatimah Az-Zahra mendengarkan kata-kata wanita mulia

ini, bahwa argumentasi Mutiah memang benar seperti yang diajarkan
ayahnya Rasulullah SAW. Akhirnya Fatimah pulang dengan hati yang
bergejolak dan merencanakan akan kembali besok hari.
Pada hari berikutnya ketika Fatimah akan berangkat ke rumah Mutiah,

Husein adik Hasan rewel tidak mau ditinggal dan merengek minta ikut
ibunya. Hingga akhirnya Fatimah mengajak kedua putranya Hasan dan
Husein. Dengan berpikir bahwa Mutiah sudah meminta ijin kepada
suaminya atas keberadaannya dengan membawa Hasan, sehingga
kalau dia membawa Husein sekaligus maka hal itu sudah termasuk ijin
yang diberikan kepada Hasan karena Husein berusia lebih kecil dan
adik dari Hasan.
Namun ketika berada didepan rumah Mutiah, maka kejadian pada hari
pertama terulang kembali. Mutiah mengatakan bahwa ijin yang
diberikan oleh suaminya hanya untuk Hasan, akan tetapi untuk Husein
Mutiah belum meminta ijin suaminya.
Semakin galau hati Fatimah, memikirkan begitu mulianya wanita ini

menjunjung tinggi ajaran Rasulullah SAW. dan begitu tunduk dan
tawaddu' kepada suaminya.
Pada hari yang ketiga, kembali Fatimah bersama kedua anaknya

datang ke rumah Mutiah pada sore hari. Namun kembali Fatimah
mendapati kejadian yang mencengangkan, dia terkagum. Mutiah
didapati sedang berdandan sangat rapi dan menggunakan pakaian
terbaik yang dipunyai dengan bau yang harum, sehingga Mutiah terlihat
sangat mempesona.
Dalam kondisi seperti itu, Mutiah mengatakan kepada Fatimah bahwa

suaminya sebentar lagi akan pulang kerja dan dia sedang bersiap-siap
menyambutnya. Subhanallah, kita merindukan istri yang demikian.
Yaitu ketika suami pulang kerja dia berusaha menyambutnya dengan
kondisi sudah mandi, sudah berdandan, sudah memakai pakaian yang
bagus, dan siap menyambut kedatangan suami di halaman rumah
dengan senyuman terindah penuh kasih dan sayang. Ya Allah,
jadikanlah istri-istri kami seperti Mutiah.
Akhirnya Fatimah pulang kembali dengan kekaguman yang tak terperi

kepada Mutiah. Dan pada hari yang keempat, Fatimah datang kembali
ke rumah Mutiah lebih sore dan berharap bahwa suaminya sudah
berada di rumah atau sudah pulang dari kerja. Dan Alhamdulillah
memang pada saat Fatimah datang, suami Mutiah baru saja sampai di
rumah pulang dari kerja.
Fatimah dan kedua anaknya Hasan dan Husein dipersilahkan masuk

oleh Mutiah dan suaminya ke rumahnya. Fatimah melihat sebuah
pemandangan yang jauh lebih mengesankan dibanding dengan yang
dihadapinya sejak hari pertama. Mutiah sudah menyiapkan baju ganti
yang bersih untuk suaminya, sambil menuntun suaminya ke kamar
mandi. Mutiah terlihat mulai melepaskan baju suaminya, dan mereka
berdua hilang masuk ke bilik kamar mandi. Dan yang dilakukan oleh
Mutiah adalah memandikan suaminya. Subhanallah... Tsumma
Subhanallah.
Selesai memandikan suaminya, Fatimah menyaksikan Mutiah
menuntun suaminya menuju ke tempat makan. Dan suaminya sudah
disiapkan makanan dan minuman yang dimasaknya seharian. Sebelum
memakan makanan yang sudah disiapkan, Mutiah masuk ke dalam
rumah dan keluar dengan membawa cambuk sepanjang 2 meter dan
diberikan kepada suaminya dengan mengatakan.
"Wahai suamiku, seharian aku telah membuat makanan dan minuman

yang ada didepanmu. Sekiranya engkau tidak menyukai dan tidak
berkenan atas masakan yang aku buat, maka cambuklah diriku."
Tanpa bertanya apa-apa, Fatimah sudah memahami apa yang

dikatakan oleh ayahnya Rasulullah SAW. tentang wanita pertama
penghuni surga setelah para istri Nabi yaitu Mutiah.
Fatimah pulang menangis haru dan bahagia karena sudah

mendapatkan jawaban bagaimana istri yang sholihah. Seperti yang ada
pada diri Mutiah, yang mendapatkan kehormatan sebagai wanita yang
paling dahulu memasuki surga Allah SWT.
Wallahu a'lam bish shawab

"Di sekitar Arsy ada menara-menara dari cahaya. Di dalamnya ada
orang-orang yang pakaiannya dari cahaya dan wajah-wajah mereka
bercahaya. Mereka bukan para nabi atau syuhada'. Para nabi dan
syuhada' iri kepada mereka. Ketika ditanya para shahabat, Rasulullah
menjawab, "Mereka adalah orang-orang yang saling mencintai karena
Allah, saling bersahabat kerana Allah dan saling kunjung mengunjungi
kerana Allah. Pemimpin Pakatan Rakyat memberitahu Penasihat
Keselamatan Amerika Syarikat Susan Rice bahawa pembangkang
dihalang menggantikan kerajaan BN sekalipun menguasai undi
popular pada pilihan raya umum Mei lalu. Ketua Umum PKR
Datuk Seri Anwar Ibrahim, Setiausaha Agung PAS Datuk Mustafa
Ali dan Setiausaha Agung DAP Lim Guan Eng menegaskan
bahawa Malaysia memerlukan pembaharuan pilihan raya jika
Amerika Syarikat serius dengan kenyataan mereka mengenai hak
asasi manusia, demokrasi dan kebebasan di negara ini.
Speaker: Ms. Ni‘mah Isma‘il Nawwab, an International noted English

poetess, writer, editor, based in the Kingdom of Saudi Arabia .
Venue: International Institute of Advanced Islamic Studies (IAIS)

Malaysia
English Translation By Mokrane Guezzou, Editors : Yahya Birt and Dr.
Abdullah Sahin
Publisher : Kube Publishing, Hardback 192 Pages
Imam Nawawi’s collection of 42 hadith brings together some of the most

important and pivotal Prophetic traditions. Each tradition encapsulates a
great rule of the religion of Islam, described by Islamic religious scholars as an
Obama’s Asia trip puts

‘axis’ in Islam.
concerns about democracy back

in spotlight KUALA LUMPUR, Malaysia — The
deep fissures in Malaysia’s political system are forcing
President Obama to spell out the least-defined aspect of his
Asia outreach strategy — how much the United States will use
its renewed focus on the region to press for democratic
reforms and protections for human rights.
Although Obama tackled the issue of democracy in Asia during

a historic visit to Burma in November 2012, it has faded in
prominence when compared with economic engagement and
security cooperation. But the issue remains a critical part of
the administration’s engagement with Southeast Asia, in part
because several emerging nations are wrestling with how to
transition to democracy now that they have advanced
economically. U.S. President Barack Obama gets the royal welcome from
the Malaysian king, as he arrives in Kuala Lumpur For Southeast Asian
countries with relatively young populations compared with
Northeast Asia’s heavyweights — Japan, China and South
Korea — that is particularly important.
Now, as he works to foster ties to Malaysia, a Muslim-majority

nation that has traditionally been closer to China than the
United States, Obama must balance his desire to praise Prime
Minister Najib Razak with the recognition that his government
has used the legal system to sideline its political allies and
limit free expression in the media.
“What do we want from the president? To see Malaysia for

what it is,” said Ambiga Sreenevasan, an electoral reform
advocate who will meet with Obama on Sunday evening, in an
interview. “If they are glowing about our democracy and
moderation, they are undermining the work that we do and
encouraging them to carry on with this oppressive conduct.”
Obama’s aides have touted Sunday’s session with members of

civil society — which will include 10 activists and is scheduled
to last 15 minutes — as an example of how the president will
use his visit to promote American values.
“Of course, we’ve had some concerns at times over restrictions

on civil society,” deputy national security adviser Ben Rhodes
told reporters aboard Air Force One on Friday, “so he’ll have
an opportunity to not just speak to that but also to hear from
some of these individual leaders.”
But many Malaysians have wondered why the president will

not meet with opposition leader Anwar Ibrahim, who was
recently convicted for the second time in his political career
under Malaysia’s colonial-era sodomy law. National security
adviser Susan E. Rice will meet with him instead. Rhodes
defended the administration’s decision to have Rice meet with
Anwar rather than the president, saying Saturday that Obama
“doesn’t frequently meet with opposition leaders when he
visits other countries.” But Rhodes said that by the end of the
state visit, “I don’t think there will be any question as to where
he stands on those issues.”
“We support deepening of democratic practices in Malaysia,”

he said, adding that Obama will raise the issue in his public
remarks and likely in his bilateral meeting with Najib. “And
we’ve been concerned when we’ve seen any restrictions on
political space or any effort to limit the activities of civil
society.”
This week, Najib dismissed his opponents’ accusation that he

had lobbied the president against seeing Anwar, referring to
Obama as a “superpower.” He is “the president of the United
States. We are just a small country,” Najib told reporters.
Goals and approaches
Wilson Center senior scholar Marvin Ott said the issue of

human rights and democracy in Asia hasn’t received “the kind
of public visibility recently” as other parts of the
administration’s foreign policy in part because U.S. allies don’t
appreciate being told “that they know what a real democratic
standard is and they know that they are not really measuring
up to that.” Goals and approaches
Wilson Center senior scholar Marvin Ott said the issue of

human rights and democracy in Asia hasn’t received “the kind
of public visibility recently” as other parts of the
administration’s foreign policy in part because U.S. allies don’t
appreciate being told “that they know what a real democratic
standard is and they know that they are not really measuring
up to that.”
“So every time America talks about that, we tend to irritate

people,” Ott said. “And I don’t think the White House wants to
irritate anybody on this trip.”
Instead, the administration’s cultural outreach to Asia has

focused mainly on fostering -“people-to-people” relationships,
whether through student exchanges or through events with
young leaders during the president’s travels. In Tokyo on
Thursday, Obama addressed a group of students in a science
and technology museum and announced an initiative to bring
more Japanese students to study to the United States. On
Sunday, he will hold a town hall in Kuala Lumpur with young
leaders from 10 Southeast Asian countries.
Rhodes said the youth summit “allows us to focus on areas like

civil society, entrepreneurship, public service, where we
believe young people will ultimately determine the future of
this region, given that there’s such a big youth bulge.”
In an interview Saturday with the Malaysian government

newspaper the Star, Obama couched the importance of free
expression in diplomatic terms.
“Even as we deepen our cooperation with the Malaysian

government, we’re looking to expand our engagement with the
Malaysian people — including the civil society groups and
young people who are vital to the future of this country and
the region,” he said. “Around the world, we’ve seen that
countries that welcome the contributions, and uphold the
human rights, of all their citizens regardless of their political
affiliation, ethnicity, race or religion are ultimately more
prosperous and more successful.”
But several Malaysian activists and some academic experts

said the administration had to do more to push the ruling
regime, which has held power since 1957. Andrew Khoo, co-
chair of the Malaysia Bar Council’s human rights committee,
noted that when Najib was reelected in May 2013, the White
House issued a statement saying it looked “forward to
continuing its close cooperation with the government and the
people of Malaysia to continue to strengthen democracy,
peace, and prosperity in the region,” even though it noted that
there had been voting irregularities and believed “it is
important that Malaysian authorities address concerns that
have been raised.” Ibn Daqiq Al-'id A Treasury Of Hadith
- Commentary of the great hadith master Shaykh al-Islam Ibn Daqiq al-‘Id
- Simple but erudite
- Best known and most popular work
- Beneficial and indispensable for any Muslim individual or scholar of Islam
Muslim think tanks

- Beautiful gift format
and institutes 1920s onwards
Muslim think tanks and institutes 1920s onwards
Compiled by M A Sherif
1920s
- London: Islamic Information Bureau (25 Ebury Street,
SW1). Secretary
was M H Ispahani. The Bureau published ‘The Islamic
News’ in 1920-21
which was renamed 'The Muslim Standard'. The contents
were mainly
commentaries on the momentous events of the day in the
aftermath of the
Paris Peace Conferences. The sympathies of the paper
were pan-Islamic
and in support of the Khilafat movement in India. For
some extracts see
http://www.salaam.co.uk/knowledge/islamicnews.php
1930s
- Geneva: an Islamic Centre established by the pan-
Islamist Shakib Arsalan
(d. 1946). He published ‘Le Nation Arab’ and an
influential book, ‘Our
Decline and its causes’.
- Dar ul Islam Institute founded in Pathankot, Punjab with
the aim of
pursuing “research into the Islamic faith, culture and
history and publish
and print works”. Signatories to the founding documents
included
Maulana Maudoodi, Maulana Sadruddin Islahi and
Maulana Manzoor
Numani
1940s
- Karachi: Al-Motamar al-Alam al-Islami held a world
Muslim congress in
1948. The man behind the scenes was the indefatigable
pan-Islamist
Inamullah Khan (d.1997), publisher of ‘The Muslim World’
for the next
three decades.
1960s
- Geneva: Islamic Centre founded by the exiled
Ikhwan leader Dr Said
Ramadan (exiled in 1958; died 1995); Dr Said published
the renowned
Arabic journal ‘Al-Muslimoon’ and also a series of booklets
by Muslim
scholars of the day including the Caucasian exile Haidar
Bammate
- Karachi: Islamic Research Academy. Founding secretary
general was the
lslamic activist Khurshid Ahmed
- Pakistan: Aisha Bawany Waqf. Efforts were primarily
directed by Ebrahim
Bawany, who also supported the magazine ‘Muslim News
International’.
Bawany was author of ‘Revolutionary strategy for national
development’
(1970)
- Ankara: Economic and Social Research Centre (ESAM)
founded by
Professor Necmettin Erbakan – still active.
www.esam.org.tr
- Cairo: Al-Ahram Center for Political and Strategic Studies
(ACPSS) –
semi-official but with some independently minded scholars
– still active August 2008 – copyright (c) Salaam.co.uk
2
1970s
- London: Islamic Council of Europe (ICE) was established
under the
stewardship of the Saudi-Egyptian diplomat Salem
Azzam. A network of
Islamic thinkers and statesmen came together in a series
of conferences
and seminars held in London in the late 70s and 80s to
formulate and
articulate the Islamic position on a range of contemporary
issues. Those
involved included the former Sudanese Prime Minister
Sadiq Al-Mahdi, the
two leading Pakistani legal experts of the day A.K. Brohi
and Khalid
Ishaque, and judge Midhat Azzam and Dr Kholi from
Egypt. The outcomes
were two seminal papers that capture Muslim thinking of
the period: the
'Universal Islamic Declaration Human Rights' (1981)
and 'A model of an
Islamic Constitution' (1983) . For further details see
http://www.salaam.co.uk/knowledge/muslim_community.
php
- London: Muslim Institute for Research and Planning
founded by Kalim
Siddique (d. 1996); published the ‘Draft Prospectus’
(1974) – “the primary
task of the Muslim Institute shall be to draw up detailed
conceptual maps
and operational plans of the future…”. For further details
see
http://www.salaam.co.uk/knowledge/musliminstitute.pdf
- Algiers: Pensee Islamique annual conferences initiated
by Malek Bennabi;
followed up intermittently after Bennabi’s death in 1973
by his student
Rashid Bennaissa
- Los Angeles: the Strategic Research Foundation founded
by Marghoob
Qureshi (d. 2005). SRF published ‘Geopolitics
Review’. Now defunct
- Islamabad: Institute of Policy Studies, founded in 1979
as “a think tank
dedicated to promoting policy oriented research” - see
www.ips.org.pk.
Leading lights are Professor Khurshid Ahmed and Khalid
Rahman – still
active.
- Fez: Islamic Educational, Scientific and Cultural
Organization (ISESCO)
set up under the aegis of the OIC (Organisation of Islamic
Conferences). It
includes a ‘Centre for the Promotion of Scientific
Research’, “to promote
advanced studies and scientific research in all fields of
science and
technology for sustainable economic development in the
Islamic countries”
- see www.isesco.org.ma. Still active
- Penang: Third World Network (TWN) founded by Haji
Mohamed Idris –
“the Third World Network is an independent non-profit
international
network of organizations and individuals involved in issues
relating to
development, the Third World and North- South
issues. Its objectives are
to conduct research on economic, social and
environmental issues
pertaining to the South” – see www.twnside.org.sg Haji
Idris is also
publisher of the monthly ‘Resurgence’ and also founded
the Consumer
Association of Penang. A recent TWN project is
‘Multiversity’,” launched to
register our firm commitment to working towards the
development of
independent intellectual traditions within our societies”.
1980s August 2008 – copyright (c) Salaam.co.uk
3
- Washington: International Institute of Islamic Thought
(IIIT): “The Institute
is an intellectual forum working from an Islamic
perspective to promote
and support research projects, organize intellectual and
cultural meetings
and publish scholarly works. It has established a distinct
intellectual trend
in Islamic thought which relates to the vivid legacy of the
Ummah (Muslim
nation), and its continuous efforts of intellectual and
methodological
reform” – see www. iiit.org. The leading light was
Professor Ismail Faruqi
(d.1986) who pioneered the ‘Islamization of knowledge’
project. The
Association of Muslim Social Scientists (AMSS) is a IIIT
affiliate, which
has published the American Journal of Islamic Social
Sciences (AJISS)
since 1984 – see http://www.amss.net/currentissue.html
- Delhi: Institute of Islamic and Arab Studies, founded by
Zafarul Islam
Khan. Also publisher of ‘The Milli Gazette’ –
www.milligazette.com
- London: International Centre for Islamic Studies (ICIS)
founded by
Muazzam Ali (d. 2005) – better known for establishing the
International
Institute of Islamic Finance & Insurance. He was also a
deputy secretary
general of the Islamic Council of Europe (see above) and
publisher of
‘New Horizon’ and an Islamic arts magazine. His brother
Squadron Leader
(Retd) Mukarram Ali edited the Islamic Defence Review,
published under
the aegis of the Islamic Council of Europe. Now defunct
- Kuala Lumpur: The International Institute of Islamic
Thought and
Civilization (ISTAC) founded by Syed Muhammad Naquib
al-Attas. Its
objectives include (i) to conduct and promote studies and
research on
Islamic thought and civilization involving conceptual
analyses,
clarifications, elaborations and definitions of Islamic key
concepts relevant
to the cultural, educational, scientific and epistemological
problems
encountered by Muslims in the present age and (ii) to
provide an Islamic
response to the intellectual and cultural challenges of the
modern world
and various schools of thought, religion, and ideology. See
www.iiu.edu.my/istac/index.php
- Istanbul: Bilim ve Sanat Vakfi (The Foundation for
Sciences and Arts) – its
mission: “to spend incessant effort in the questioning,
reproduction and
spread of universal, national and professional
knowledge…”. It has four
research centres focusing on ‘Civilisational Studies’,
‘Turkish Studies’,
‘Global Studies’ and ‘Artistic Studies’ (Turkish language
website
www.bisav.org.tr
- London: Association of Muslim Researchers (AMR),
founded by Muslim
academics with the aim of serving as “an independent and
inclusive
association of people promoting a critical pursuit of
knowledge within a
coherent Islamic framework to provide alternative models
for a just
society” – see www.amr.org.uk. Publishes a quarterly
newsletter, ‘AMR
News’. August 2008 – copyright (c) Salaam.co.uk
4
1990s
- Jakarta: Islamic International Forum for Science,
Technology and Human
Resources Development (IIFTIHAR) founded by Yusuf
Habibie
- Kuala Lumpur: Institute of Policy Research (Institute
Kajian Dasar)
established under the patronage of Anwar Ibrahim. It
organised a joint
seminar with the World Futures Studies Federation in
1994
- Kuala Lumpur: Islamic Party of Malaysia (PAS) Research
Centre; director
Dr Dzulkifli Ahmad
- Tehran: The Great Islamic Encyclopedia Project &
Research Centre –
directed by Dr Bujnordi
- Rawalpindi: Foundation for Research on International
Environment
National Development and Security (FRIENDS) founded by
Gen. (Retd)
Aslam Baig – see www.friends.org.pk
- London: International Muslim Association of Scientists &
Engineers
(IMASE) – “a global networking organisation of
researchers, scholars,
technologists and professionals that aims to nurture and
exploit
knowledge, with an Islamic framework, for the benefit of
mankind” – see
www.imase.org.
21
st
Century
- Leicester: Policy Research Unit at the Islamic Foundation
(founded by
Professor Khurshid Ahmed in 1973) headed by Dilwar
Hussain.
Publications based on seminar proceedings include ‘British
Muslims -
Loyalty and Belonging (2003)
- Tehran: Institute for Epistemological Research,
associated with Dr
Abdolkarim Sorroush
- Doha: Al Jazeera Centre for Studies (2006)
- Mumbai: Centre for Study of Society & Secularism
(CSSS), founded by
Asghar Ali Engineer – see www.csss-isla.com
- Alberta, Canada: Centre for Islam and Science; President
(and founder)
Dr Muzaffer Iqbal – see http://www.cis-ca.org/
- London: The Cordoba Foundation, “an independent
research and public
relations organisation, which was founded by the
prominent British Muslim
activist, Anas Altikriti” – see
www.thecordobafoundation.com. Publishes
the bimonthly ‘Arches’
- London: Centre for the Study of Terrorism founded by
Dr Kamal Helbawi.
Provides “unique insights into the global trends in Islamic
resurgence,
democratisation, terrorism and extremism in the Muslim
world “– see
www.cfot.dcom. Publishes the monthly ‘The Islamism
Digest’
- Dhaka: Institute for Research & Development
- London, Whitechapel: The Policy Research Centre
Will Obama assist democracy
in Malaysia?
By Anwar Ibrahim, Published: April 26
Anwar Ibrahim leads Malaysia’s Justice Party, known as
PKR. He served as deputy prime minister from 1993 to
1998.
For 15 years, the people of Malaysia have been immersed in

our own Arab Spring. After enduring a corrupt and
authoritarian regime for more than five decades, an era has
emerged in which we are standing up for our rights.
For the first time in our history, the voices of reform and
democracy represent the majority. In last year’s general
election, the popular vote in favor of the opposition would
have swept from power the authoritarian regime of Najib
Razak and the party that has ruled Malaysia since its
independence in 1957. In its place would have been the
Pakatan Rakyat (People’s Alliance), poised to push the nation
on the path to greater freedom and democracy. Alas,
widespread fraud and devious gerrymandering perpetrated by
the ruling party, a situation the White House noted, affected
the outcome. A study conducted by Harvard ranked Malaysia
as having one of the worst records on electoral integrity in the
world. Despite this setback, the Malaysian people have
remained steadfast. Despite anger and frustration over our
government’s continued corruption and abuse of power, we
have pursued a peaceful approach to educating and engaging
with the masses. Thousands have come to hear our message
and embrace our cause.
President Obama’s visit to Malaysia this weekend comes at a

pivotal time. It would be an opportune moment to live up to
the ideals Obama espoused in his campaign and the early days
of his administration. Then, there was hope that U.S.
engagement with Muslim countries would be based on mutual
respect and mutual interest. Yet as the Arab Spring came and
went, hope was eclipsed by disappointment. It is baffling that
the United States can talk about a democratic transition in
Egypt today as hundreds of innocent people are sentenced to
death while thousands languish in prison.
In Malaysia, there is an opportunity to take a different path.
Our agenda for Malaysia is straightforward. We envision a

nation that enforces the rule of law; a country where judges
are independent of executive influence, the media are free and
the election commission conducts its affairs unfettered by the
dictates of the ruling party. We would fight corruption by
guaranteeing the independence of the Anticorruption
Commission and removing the laws that make government
procurements opaque.
In our Malaysia, all media would be independent and free to

shine sunlight on excesses of power, be they in government or
the private sector. Most certainly we would repeal draconian
laws, such as the Sedition Act, so they cannot be used to
muzzle political opponents. In our pursuit of a robust and
dynamic economy, social justice principles would prevail over
unfettered accumulation of wealth by the rich and powerful.
Rent-seeking projects would no longer be allowed to be
masqueraded as infrastructure spending, nor would the
misappropriation of state funds be permitted under the guise
of subsidy cuts while higher and higher taxes are foisted on the
middle and lower classes to pay the bills.
In tending to the needs of all races, the Pakatan Rakyat

envisions a pluralistic society in which moderate Islam
coexists harmoniously with other faiths whose espousal is a
fundamental liberty under the federal constitution. It would
be a far cry from the diabolical politics of the ruling party,
which purveys to the Western world its facade of moderation
in religious and race relations while pursuing a policy of race
baiting and incitement to religious hatred — abuses widely
documented by groups including Suaram and Human Rights
Watch. With the print and electronic media under the regime’s
full control, rumors are spread about an imminent
government takeover by Christians, threats of violence are
hurled against non-Muslims, Bibles are seized and bishops get
hauled in by the police for interrogation. My address to a
congregation in a Catholic church one Sunday was condemned
as an act of apostasy.
No doubt Malaysia’s media will shower praises on the regime

in the wake of Obama’s visit. Malaysia has descended to 145th
place on the Reporters Without Borders index of media
freedom, so it takes some effort for Malaysians to get the
truth. And the truth is that the U.S. pivot to Asia should not
merely be about trade and investment or the creation of
alliances of the world’s great powers, important as these goals
may be. The values of freedom and democracy must remain
paramount, and even if Wilsonian idealism appears to be on
the wane, Jeffersonian ideals still resonate with the people in
Sex claim shows
this part of the world.
desperation of Malaysia's rulers,
says top opponent Anwar Ibrahim arrives at the appeal
court in Kuala Lumpur last month, when a 'politicallly motivated' verdict
reversed his aquittal on a charge of sodomy. Photograph: Samsul
Said/Reuters The last time Anwar Ibrahim, Malaysia's opposition
leader, was sent to prison, he read the complete works of
Shakespeare, (five times), wrote essays and treatises, gave
interviews and strategised about how best to lead the opposition
party to victory against the ruling party, which has governed this
south-east Asian nation for nearly 60 years.
Ten years later, he once again faces imprisonment on sodomy

charges, which he claims are politically motivated.
His case has gripped Malaysia in its range from the absurd to the
bizarre. Charged in 2008 with sodomising a former male aide,
Anwar was cleared in 2012 on lack of evidence. But an appeals
court overturned the acquittal last month on the eve of a byelection
in Malaysia's richest state, Selangor, where he was tipped to
become chief minister.
Not only did the conviction rely on a witness of doubtful testimony,

the appeal was led by the government and the lead prosecutor
suddenly did an about-face and switched to Anwar's defence
team.
"It's a sign of desperation on the part of the government," said

Anwar of his conviction, in an interview in London, where he is
visiting his friend and former American vice-president Al Gore,
after being granted a stay of sentence. "They think because the
[next general] elections are four years away they can literally get
away with murder."
Anwar, 66, is Malaysia's longest-suffering political opponent and

greatest threat to the incumbent Umno government, led by the
prime minister Najib Razak, whose Barisan Nasional (National
Front) alliance has ruled the country since independence.
Anwar is a polarising figure in a conservative nation of 30 million,

where his political career has spanned formidable highs and lows:
once serving as the deputy prime minister and finance minister, he
was courted by international media and graced the cover of
Newsweek, then fell out spectacularly with the premier Mahathir
Mohamad.
Anwar has long contended that all the charges against him were
politically motivated, with the sodomy convictions based on an
archaic colonial law rendering sex between men a punishable
offence, even if consensual. Very few sodomy cases ever make it
to court and Anwar and his supporters believe his charges to be a
political ploy to keep him out of politics in a conservative nation
built on family values. He first spent six years in prison, mostly in
solitary confinement, until his release in 2004.
This second sodomy charge followed a stellar performance by

Anwar's three-party opposition coalition in the 2008 general
elections, at which the opposition made huge gains against the
Barisan Nasional – and was overturned in 2012 by Malaysia's high
court.
Analysts believe there was "no coincidence" regarding the
overturning of that acquittal last month, with human rights groups,
the US state department and UN all questioning the legality of the
court decision.
"This trial was all about knocking Anwar Ibrahim out of politics,
pure and simple," said Phil Robertson, of Human Rights Watch.
"The Malaysia judiciary … has shown how hard it is to get a free
and fair trial when political issues are at play."
Yet it is not just Anwar the government seems to be targeting, say

civil rights groups, who point to the arrest and conviction of other
prominent opposition MPs, such as Karpal Singh, who was
convicted of sedition, under another ill-used colonial-era law, as a
means to thwart an opposition that has had big gains in the last
two general elections, as well as in the byelections last month.
"What's alarming is the extent to which this government, which is

supposed to have won the election, is going to undermine the
opposition," said Ambiga Sreenevasan, a lawyer and former chair
of Bersih, the Coalition for Free and Fair Elections. "This is really
without a doubt a clear-cut case of selective – I'm going to call it
persecution – not prosecution."
Anwar's conviction could once again be overturned, pending a

federal court hearing expected within the next month. But in a
nation where the definition of justice depends on "what the
government of the day feels like doing", said Ambiga, it was
unclear just how far Malaysia would go to silence its opposition.
As for Anwar, who could well choose to never return to Malaysia,

life in his home country, whether behind bars or atop rally stages,
seems the only option for fighting for a democracy that he says will
one day prevail.
"There is no benefit to going back to Malaysia," he said. "[But] I

decided a long time ago that I wanted to go back because it is my
conviction, it is my firm belief, that Malaysia has to mature as a
vibrant democracy that has no corruption, abuse of power or
leadership that has been squandering billions of dollars.
"It's tough when you consider my wife and children suffer, but they
know, and I discussed it with them, they support me even though
they are not happy for me to endure this again. But we have to
weather the storm. I am always optimistic."
A mass rally backing Anwar is planned for 1 May in Kuala Lumpur,

where other rallies in support of Bersih, calling for clean and fair
elections, have attracted hundreds of thousands of Malaysians to
take to the streets in recent years.
"Tyrants, authoritarian leaders, are not permanent features. They

are racing against time. Over the temporary setbacks, the clamour
for reform or democracy is irreversible," Anwar said.
Ten years after being jailed, Anwar Ibrahim faces renewed
charges of sodomy as regime clamps down on opponents
Admission is FREE, all are welcome to attend. JUST IN TIME FOR
EARTH WEEK: For the 4th year in a row, UNT has been recognized in
The Princeton Review's "Guide to Green Colleges." Some of our green
efforts have included the construction of several LEED Certified
buildings, plus installation of six electric vehicle charging stations and
three wind turbines near Apogee Stadium. "It would be unacceptable for
me and completely insensitive, after being imprisoned for more than 7
years of my adult life, to ignore the plight of prisoners of conscience."
Anwar:
Read the rest of the interview with Foreign Policy here:
An Opaque system of cover-ups

Malaysia's opposition leader Anwar Ibrahim spoke to the Nation's Group
Editor-in-Chief Thepchai Yong in Kuala Lumpur last week prior to the
visit of US President Barack Obama. He expressed his disappointment
that Obama didn't see him, criticised the Najib government for what he
sees as a cover-up in its handling of missing flight MH370, compared
the ongoing political situation in Thailand and Malaysia, and urged a
more "aggressive" approach by the Malaysian government in helping
Thailand seek a peaceful solution to the southern insurgency. Here are
excerpts of the interview:
THEPCHAI: ARE YOU DISAPPOINTED THAT US PRESIDENT BARACK
OBAMA IS NOT SEEING YOU DURING HIS VISIT TO KUALA LUMPUR?
ANWAR: Our request is that the US stays consistent and coherent. The US
ambassador has explained that the [Obama's Asian visit] doesn't include
meeting opposition leaders. I can't complain because the US has consistently
been in support of the democratic process, rule of law, and has taken up my
case. In that sense, I appreciate it. But I find it difficult to accept that the
Malaysian government can use the trade agreement [TPP] and business to
pressure the president of the United States. That doesn't go well for those
fighting for freedom and reform.
SO YOU BELIEVE THE NAJIB GOVERNMENT WAS BEHIND THE
DECISION OF THE US PRESIDENT NOT TO SEE YOU?
Yes, because their position has been clear. When I had programmes to see
the president of Indonesia, Prime Minister Abhisit in Bangkok, or the visiting
prime minister of Turkey, there were always problems and pressure. When
they wanted to see me they were all stopped through diplomatic channels.
WHAT WOULD YOU WANT TO SAY TO PRESIDENT OBAMA IF YOU SEE

HIM?
Be consistent with the American foreign policy in supporting reform agenda,

transparent governments, democratic reforms. They have sent battalion after
battalion of troops to Afghanistan and Iraq and also drones in the war on
terrorism, and here they can't be muted when the UMNO regime is using the
court to deny my basic rights and those [rights] of other political leaders.
IT HAS BEEN TWO MONTHS SINCE THE DIS-APPEARANCE OF MH370

AND THERE ARE NO |INDICATIONS THAT THE PLANE WILL BE
|LOCATED ANY TIME SOON. YOU HAVE SPOKEN OUT STRONGLY ON
WHAT YOU SEE AS THE INEFFICIENCY AND INCOMPETENCE OF THE
NAJIB GOVERNMENT. AND YOU HAVE ACCUSED THE GOVERNMENT
OF A COVER-UP. WHAT IS YOUR THEORY ON THIS?
It's a tragedy, not only for the crew members, the passengers and their
families, but it also opens up some of the major flaws in our opaque system of
governance. No transparency and accountability. It's very difficult to
understand what happened when there was a huge cover-up. I know the
government is angry when I say that but I know about the radar which was
procured when I was minister of finance. The Marconi system is a very
sophisticated system comparable to the Thai radar system. And up to today,
the government has not even released the cargo manifest of the flight except
to say it was four tonnes of mangosteens . The Thais and Malaysians laugh
about it because we know this is not the mangosteen season and you cannot
get four tonnes off-season easily. The passenger list and the cargo manifest
are there on all flights. Why are we hiding them? And there was also Interpol's
report of stolen passports and we overlook(ed) that.
SO YOU ARE SAYING THAT THERE ARE THINGS THAT THE

GOVERNMENT KNOWS BUT IS NOT TELLING THE PUBLIC?
Sure. The radar issue is known to the government. The cargo manifest is also
known to the government. These have happened in the past. We had a case
some years back in which two jet engines went missing and no one was
accountable. There was also the murder of a Mongolian model [which was
linked to an aide of Prime Minister Najib] and there was no record when she
came in, when she left. This tradition of an opaque |system of cover-up has
happened many times in the past. But it was not of |interest to the
international community until MH370.
WITH THE SOPHISTICATED RADAR SYSTEM YOU DON'T THINK THE
PLANE COULD JUST DISAPPEAR INTO NOWHERE?
It was not possible. It is a very sophisticated radar at Gong Kedah [the air
force facility in northern Malaysia]. It can read from the border of Thailand to
central Malaya, South China Sea and Indian Ocean. If the objects were just
kites I would understand. But if they are huge planes, even small planes like
Cessna, flying low or high they can be easily detected. The Marconi replaced
the old radar system which also could read but this one is much better. The
air force staff might be asleep but … the beeps would be so loud that they
must have been alerted and there would [be the] recording of the radar. The
plane crossed five provinces, Kelantan, Terengganu, Kedah, Perak, Penang
our heartland. We have major security problems if the government says it
cannot detect.
DO YOU HAVE YOUR OWN THEORY AS TO WHAT HAPPENED?
It's concealing and cover-up.
FOR A PERIOD THE INCIDENT APPEARED TO BE POLITICISED WHEN

THE FACT THAT THE FLIGHT CAPTAIN ZAHARIE AHMAD SHAH, WHO
WAS A CARD-CARRYING MEMBER OF YOUR PARTY AND A DISTANT
RELATIVE OF YOURS, WAS HIGHLIGHTED.
Seven hours after the decision of the court of appeals to convict me, Zaharie
took off with the flight. I do not deny he is a card-carrying and active member
of the party. He was known to have expressed his views against frauds in the
elections and corruption in this country and supporting reforms. He supports
democratic transition, free elections, which means he is against any form of
extremist, fanatical or terrorist activities. They tried [to politicise the incident]
for a few days but when the international media went after them to see how
absurd, insane [it was ] of them to cast a suspicion like that they all backed
off, saying they were not linking it to any political activities and Anwar was
exploiting it. All UMNO blogs and Malaysian media made reference that
Zaharie was a fanatical supporter of Anwar.
WHY DO FOREIGN MEDIA COME TO YOU, THE OPPOSITION LEADER,

INSTEAD OF GOVERNMENT AUTHORITIES TO GET INFORMATION AND
COMMENTS ON THE MH370 INCIDENT?
They came to me because the government was trying to link Zaharie to me.
But more important it was because there was a lack of transparency and
accountability on the part of the government. The prime minister came for a
press conference and refused to take questions. This is because they are
familiar only with the UMNO-controlled and government-controlled compliant
media which would not ask questions. But in this case, they had to face
international media, not only The Nation, but CNN, BBC, Chinese and Indian
media. They knew there were questions they could not answer. So because
of the failure of Prime Minister Najib and the government's flip-flopping they
came to me. And fortunately, I happen to know about the radar. I know the
system. I know the place. And I don't deny that I know Zaharie, who is related
to my daughter-in-law. But only because they are my relatives they cannot all
be hijackers.
BUT CAN THE GOVERNMENT ALSO ACCUSE YOU OF TRYING TO

POLITICISE THE INCIDENT?
They did because they thought I was getting the media attention. But I didn't
say anything beyond the facts. There are questions about the radar, the cargo
manifest, the passports and the flip-flop answers. Nothing beyond that. The
government has to address these questions but until today there are no
answers to the questions of the radar, the cargo manifest and the passports.
When they government is asked about the cargo, the answer is mangosteens.
That's why people resort to asking opposition leaders and asked me how I
would handle the situation. My answer was that in one second I would decide
to be transparent and tell them our problems and our weaknesses and what
we would do. They twisted it and quoted me as saying that in one second I
would solve all the problem.
THE MH370 INCIDENT HAS PUT MALAYSIA UNDER THE SPOTLIGHT

THE WAY IT HAS NEVER SEEN BEFORE. BUT THERE ARE
SUGGESTIONS THAT SUCH GLOBAL SCRUTINY MIGHT FORCE THE
GOVERNMENT TO HAVE A SECOND THOUGHT ABOUT THROWING
YOU BACK INTO JAIL. DO YOU SEE THAT POSSIBILITY?
I would be happy if that is a case. But we are not dealing with a democratic
regime that is sensitive to the sentiments of the public and international
community. We are dealing with a corrupt and opaque authoritarian regime
that knows only brute force and power. They feel that if I am the threat, they
will deal with the threat. The international media now are monitoring what is
happening in Malaysia. So I think it would be immensely helpful because now
people are looking at the court proceedings. I recently had lunch with the EU
ambassadors and I had no need to brief them because they all followed the
case [Anwar's trial] quite well, not from our media, of course, but from court
proceedings. That is very much welcome because it creates awareness and it
helps us.
WOULD YOU SAY THAT THE MAJORITY OF MALAYSIANS ARE NOT

GETTING THE INFORMATION THEY WANT ABOUT MH370 FROM THE
LOCAL MEDIA?
You are right. The local media always report information given them by the
government. The UNMO says this is the best way we can handle the situation
and we are being praised all over the world. But according to the latest
survey, 54 per cent of Malaysian say their handling of MH370 crisis was very
poor. They blame the government for that.
SO WHAT YOU SAY TO INTERNATIONAL MEDIA DOES NOT GET

REPORTED BY THE LOCAL MEDIA?
Never. Even during the election. My role as the opposition leader was
completely erased and I didn't even have one minute of airtime on our
national television.
SINCE PRIME MINISTER NAJIB CAME TO POWER, MALAYSIA HAS

SLIDED DOWN THE MEDIA FREEDOM INDEX. ACCORDING TO THE
LATEST INDEX COMPILED BY INTERNATIONAL MEDIA ORGANISATION
REPORTERS WITHOUT FRONTIERS, MALAYSIA IS DOING WORSE
THAN MYANMAR. CAN IT BE THAT BAD?
It's true. At least Aung San Suu Kyi was given half an hour of airtime to speak
on national television prior to the election. The [Myanmar] media can report
bits about opposition parties from time to time. But here it's zero. Not only
that, they [Malaysia media] demonise you. In newspapers, you are [a] one-
time Chinese agent, and then Al-Quaeda, [a] Jewish agent or a sex pervert, or
[an] Indonesian agent. But they have not called me a Thai agent yet.
FORMER PRIME MINISTER MAHATHIR MOHAMMED, WHO WAS MOST

INSTRUMENTAL FOR YOUR POLITICAL MISFORTUNE, HAS ALSO
COMPLAINED ABOUT THE LACK OF MEDIA FREEDOM IN MALAYSIA.
ARE YOU TALKING ABOUT THE SAME TIME?
Of course. He is talking about the prominence he should get but he forgets

the fact that he is no longer the prime minister and thinks what he says should
get reported on national television. But no criticisms of Mahathir get reported
in the media, either about corruption or the fact that his son controls Petronas
contracts and is a multi-billionaire. These things are never covered by the
media. But the fact that he criticises it [the lack of media freedom] is
something positive. In a direct hit today against Najib he said "absolute power
corrupts absolutely". I think this is timely advice.
DO YOU THINK MAHATHIR STILL WIELDS ANY INFLUENCE IN UMNO

THESE DAYS?
He has [a] small influence. Combined with former finance minister Tun Daim
and others who are billionaires, they can fund a lot of civil society operations
and can get a lot of people to attend activities. But I don't believe they wield a
lot of influence, even within the ruling party. One evidence is [that] when he
contested to be a delegate to a UMNO meeting he lost. And his son also lost
his bid for vice presidency of the party. Of course, that made him very angry.
IN HIS MEMOIRS, MAHATHIR MADE IT CLEAR HE STILL HOLDS

GRUDGES AGAINST YOU. WHAT ABOUT YOU?
I am a forward-looking person. I was bitter and was in prison for eight years.
But I have to move on. Mahathir has done something positive for the country
too but has destroyed institutions in the process - the media, the judiciary, the
corruption. His children are billionaires and there are cronies. Unfortunately,
he still has this mindset of the past. His bitterness is clear. I don't think I want
to be like that. You have to overcome not only fear but also anger. If your
intention is to be in power like Mahathir, full of hatred and venom, I don't think
you would have time to lead the country.
HE HAS HAD HIS DAYS BUT WHY WOULD HE STILL WANT TO BE

BITTER AND VENGEFUL?
I think most retired dictators have the same problem. They still want to dictate.
For 20 years you are the authoritarian leader, you want people to listen and
obey, not to question. So even after retirement, he cannot accept the fact that
people oppose him and … Anwar criticises him in public. Things like these are
still eating into him. I feel sorry for him. He should have peace and tranquillity
and move [on], be a statesman. But he has his strengths too. I don't deny the
hard work, the vision and other things he has done, including the latitude
given to me to function as [a] minister of many portfolios.
NOW YOU ARE FACING THE PROSPECT OF GOING BACK TO JAIL.

ARE YOU FEARFUL?
You get on with time and you are no longer young. You have been through
what you thought was [the] worst. But because you continue to persevere on
the path of freedom and, of course, you have to battle against the corrupted
and the unjust. I have overcome fear. I was in London a fortnight ago for a
conference with former Vice President Al Gore, former Irish President Mary
Robinson and other personalities. All of them advised me to stay back in
London because there is no point going to jail.
STAYING BACK MEANS SEEKING EXILE?
Yes, seeking exile. Going back means you are not going to get a fair trial.
They know I will be condemned to jail. But I, without hesitation, decided to
come back. This is my country.
BUT THIS IS PROBABLY WHAT THE NAJIB GOVERNMENT WANTS

TOO.
Yes, they prefer to see me out of the country. But I, all my life, I am here
fighting for reforms. We are lacking behind in many ways. We used to be
better economically but we have lost out. Despite all the political commotion,
the battles between the red and yellow shirts, the Thai economy is still
moving, albeit at a slower pace. But we are behind because of the issues of
governance and endemic corruption. So I believe people like me have a small
role to play. But I have to overcome fear. And overcome fear to me is a great
achievement.
AND WHAT ABOUT YOUR SUPPORTERS. DO THEY WANT YOU TO

STAY TO LEAD THE FIGHT FROM WITHIN THE COUNTRY?
Even many of my supporters who are passionate about reforms feel that they
can accept if I chose to stay overseas because they would be disheartened if I
have to endure [a] prison sentence again. But I told them I am here,
committed.
WHAT WILL HAPPEN NEXT? YOU LOST A CHANCE TO CONTEST IN

THE BY-ELECTION IN SELANGOR THAT WOULD HAVE PROVIDED YOU
WITH A SPRINGBOARD FOR A BIGGER POLITICAL [MOVE] AND YOU
ARE NOW FACING A PROSPECT OF GOING BACK TO JAIL.
Que sera sera. What will be will be. But we shouldn't believe that authoritarian
and corrupt leaders have the final say. I will continue to persevere inside or
outside prison. We trust [the] wisdom of the people. Without the media,
without the resources and with electoral frauds we still won 52 per cent of the
popular vote. Can you imagine if the election was free, if I had an hour of
airtime on television. We would easily have garnered 60 per cent. Everybody
says that and some observers say we would have got a minimum of 58 per
cent, which would be seen as a resounding victory. But it did not happen
because everybody knows there were electoral frauds. Can you call it a
democratic election when we didn't have even one minute of airtime?
IN THE AFTERMATH OF THE ELECTION LAST YEAR, YOU WERE ABLE

TO BRING HUGE CROWDS TO STREET PROTESTS AND RALLIES. BUT
THEY EVENTUALLY FIZZLED OUT. DOES THAT MEAN YOU HAVE
ACCEPTED THE ELECTION RESULT AS A FAIT ACCOMPLI?
Our decision was to have rallies, not street demonstrations. Rallies mean we
assembled and departed at eleven. Some rallies were huge, something
unprecedented. Though we registered for the rallies we were taken to court
and were penalised and had to pay millions. Like in Ukraine and Bangkok,
those were the only options we had then. At that point we thought they had
sent powerful enough a message and decided to back off a bit, hoping that
Najib would respond to a dialogue. Unlike the Thai situation, we the
opposition are calling for a dialogue and conciliation. There was no response.
I have been opposition leader since 2008 and cannot get an appointment to
see the prime minister even once.
BUT AREN'T THERE VOICES OF REASON WITHIN THE GOVERNMENT

OR THE RULING PARTY THAT SEE THE NEED FOR DIALOGUE THAT
WILL HELP MOVE THE COUNTRY FORWARD?
I believe there are elements within UMNO, probably [a] small minority, that
share some of these concerns. But we are talking about a system that is
autocratic and authoritarian, which does not allow dissidence within the
establishment. Being seen talking to the opposition is considered a sign of
weakness. When you have a prime minister who gave a press conference but
not taking questions, how do you expect him to meet me? It is difficult to
imagine that will happen.
FOR A WHILE PRIME MINISTER NAJIB WAS SEEN AS A MORE LIBERAL

LEADER WITHIN UMNO, SIGNALLING A WILLINGNESS TO SCALE
BACK SOME OF THE RACE-BASED ECONOMIC AND SOCIAL POLICIES
AND LAWS THAT ARE SEEN AS AUTHORITARIAN.
He did talk about transformation programmes, well-crafted policies to show
that he understands some issues, the need for economic competition and to
end some of the race-based policies. But they were crafted by international
consultants that he employed and paid 17 million ringgits (Bt170 million baht).
They were the same group that advised Nigeria and Kazakhstan. So good
luck. But beyond that he did not make any efforts.
BUT SHOULDN'T THE RESULT OF LAST YEAR'S ELECTION HAVE

COME AS A RUDE AWAKENING FOR THE RULING COALITION?
Based on the essence of their policy, clearly there is no change. As you said,
any reasonable persons looking at the election result, with the cheating and
the media control, you still managed to get only 47 per cent of the votes. You
should shift so that you will be popular, more transparent. In fact, when the
ethnic Chinese and Indian chose to support the opposition, the first reaction
from Najib was "what more do the Chinese want?" And following that he
strengthened the pro-Malay policy. The Malay policy is designed to benefit
their family members and cronies, not the poor marginalised Malays.
YOU HAVE BEEN TALKING CONSISTENTLY ABOUT PROBLEMS OF

CORRUPTION AND CRONYISM BUT NOTHING SEEMS TO HAVE
CHANGED.
No. But there is a better understanding of the issue. Corruption was not a
major issue in our culture or elections but now it's one of the top issues.
People see that once you are in the political leadership or prime minister you
automatically become billionaires. The contracts are opaque, no tender bids.
Privatisation means to prioritise to your families and your cronies. In that
sense, we are successful because the awareness has shot up.
YOU WERE INSTRUMENTAL IN UNITING THE OPPOSITION PARTIES

BUT AS YOU SAID YOU ARE NOT GETTING ANY YOUNGER AND
FACING A PROSPECT OF BEING JAILED. HOW DO YOU SEE THE
FUTURE OF THE OPPOSITION WHEN YOU WILL BE NOT PLAYING AN
ACTIVE POLITICAL ROLE FOR WHATEVER REASONS?
Political leaders tend to think they are invincible and irreplaceable. But you
can be successful only when you are able to give exposure and train new
leaders. In our party, across all ethnic groups, we have a growing number of
young team members in their 40s and 30s who show the capacity to be
effective and articulate leaders with a clear vision for reform, freedom and
justice. I am, therefore, very much encouraged by this trend. I don't think this
is just an Anwar's role. Yes, given the circumstances, I did my part. The
coalition parties are quite cemented and strong. It will be difficult to break
them.
THAI PEOPLE HAVE TAKEN A LEAF FROM THE BOOK OF YOUR

REFORMASI. THEY ARE TAKING TO THE STREETS ON A REFORM AND
CHANGE PLATFORM - SOMETHING YOU STARTED MANY YEARS
BACK. BUT THE RULING PARTY INSISTS ON ELECTORAL. DO YOU
SEE ANY SIMILARITIES BETWEEN THE SITUATIONS IN THAILAND AND
MALAYSIA?
Lots of similarities, because the demands for change and reform are more
comprehensive. It's not just elections. In Iraq, the fault of US policy was its
obsession with elections. The institutional governance was not in place, there
was no free media or independent judiciary and strong emphasis on
education. When you talk about free and fair elections in Malaysia, which are
neither free nor fair, you also talk about free media, independent judiciary and
the level of understanding of politics and policies so that people can judge the
political leadership.
THERE ARE PEOPLE IN THAILAND WHO BELIEVE THEY CAN BRING

ABOUT CHANGES THROUGH STREET PROTESTS AND THERE ARE
THOSE WHO BELIEVE CHANGES SHOULD BE MADE THROUGH
BALLOT BOXES. HOW WOULD YOU COMPARE WHAT HAPPENS IN
THAILAND WITH THE SITUATION IN MALAYSIA?
You are going through what I have gone through. I understand the Thai
phenomenon and the reformasi in Jakarta. At least in Thailand the media
does give some latitude to both sides but in Malaysia we don't have that. In
elections as they are, if I have one billion dollars in my constituency I am
going to win. So you must start by making sure that the electoral process is
clean, there is public education, there are strong electoral laws against
electoral frauds, laws against abuse of power and corrupt practices. I think all
these must be in place, otherwise you will have one or two big conglomerates
funding and winning elections.
SO ELECTIONS ARE NOT THE ONLY ANSWER TO PROBLEMS THAT

COUNTRIES LIKE THAILAND AND MALAYSIA ARE FACING?
Election is one of the fundamental pillars but not the only answer. We would
require public education, access to the media, and independent judiciary. So
it's a whole paraphernalia that would be required in establishing a democratic
system of governance.
MALAYSIA HAS HELPED FACILITATE PEACE DIALOGUE IN SOUTHERN

THAILAND BUT THE TALKS HAVE STALLED, LARGELY BECAUSE OF
THE ONGOING POLITICAL CONFLICT IN THAILAND. WHAT ROLE DO
YOU THINK MALAYSIA SHOULD PLAY IN HELPING TO BRING ABOUT
PEACE IN SOUTHERN THAILAND?
I have always called for rapprochement, dialogue between the two parties
with the involvement of Bangkok directly. Malaysia must be more aggressive
in sending out a clear message that we want a peaceful resolution. There
seems to be contradictory and conflicting messages from Malaysia. I know
many of the people in Pattani and various groups on the border. A number of
times I mentioned to my colleagues in Bangkok the issues of poverty and
marginalisation. But we should not compromise on the need for a peaceful
resolution. They are all Thais and violence is not the answer. I am not saying
the problems are perpetrated by the Thais or because of excesses by the
military in the past. But sometimes they are criminal acts using the facade of
insurgency by the Pattani movement. I must say that Bangkok's initiative must
be supported clearly and aggressively by the Malaysian government. The
Malaysian government must also utilise people that are credible. They cannot
have people that even some people in Pattani would question. They must
have people who are credible and committed to a peaceful resolution. They
must be prepared to surrender arms. And there must be concession in terms
of their rights, their language, culture and religion, which I believe are clearly
defined in the Thai constitution and supported by most who believe in
democracy and freedom in Thailand. What I want to say is that Malaysia must
be more aggressive in supporting Thai initiative.
BUT HOW AGGRESSIVE CAN MALAYSIA BE?
Those groups that we have some influence in, we can help convey their
legitimate demands to our friends in Thailand. But we must also be firm in
suggesting [to] them that in no way will we condone armed insurrection or
violence.
(The full interview will be aired on Nation TV (Channel 22) on a later date).
On the late Karpal Singh:
(video: http://youtu.be/PFwT0w5fieY) Tunisian Premier-designate

Mehdi Jomaa addresses reporters following a meeting with the
Tunisian president at the Carthage Palace in Tunis, Jan. 10,
2014. (photo by REUTERS/Fethi Belaid)
New Tunisian constitution

‘turning point’ for Islamist
movements
From Tunisia comes a glimmer of hope in the dark
Arab Spring tunnel. As Tunisia prepares to
commemorate the third anniversary of former
President Zine El Abidine Ben Ali’s departure —
and amid the political crisis, the economic
downturn, the security vacuum, and the rise of
Salafist groups — the majority’s vote on the draft
constitution is unprecedented in the Arab world and
in Tunisia itself.
The new constitution may be better than
Bourguiba’s constitution, which was a “revolutionary
breakthrough” for separating state and religion. The
latest draft constitution, some of whose provisions
are still under discussion, is a major
accomplishment, given the dominance of religion on
politics and society.
The constitution’s second article, which among
others cannot be amended, stipulates that Tunisia
is a civil state based on citizenship and the rule of
law. That settles the debate once and for all
regarding making Sharia the only source or one of
the sources of legislation. Article 2 turns the page
over a long debate and a deep fear that Tunisians,
especially Tunisian women, may lose their gains.
The concept of citizenship was consecrated in
granting women rights and duties that are equal to
those of men, thus banning any discrimination
against women. Before that, Ennahda MPs had
proposed making the woman “complementary to
man,” which threatened the gains made by women
in the family and personal status laws and after
decades of moral equality enjoyed by Tunisian
women since the time of Bourguiba.
But feminists weren’t satisfied with “equality before
the law.” They demanded equality in personal and
family life. What has been achieved thus far is true
progress, which was not even on the horizon less
than a year ago.
The most important article ratified in the new
constitution is the one about “freedom of
conscience.” It allows individuals to profess any
religion, or even “no religion,” and practice their
beliefs without being deemed apostates. Granting
individuals the freedom to choose their own paths
prevents anyone from declaring himself a judge on
society and a guardian for its intentions. Or at least,
it makes such a move very difficult.
Tunisia has seen such extremist figures appear
over the past two years. Ennahda, and its
leader Rachid Ghannouchi, justified attacks and
violent acts by extremists, sometimes under the
pretext of “reckless youth enthusiasm” and at other
times for being powerless in controlling “unruly
elements.”
Freedom of conscience is not limited to religious
beliefs. It also safeguards freedom of political,
intellectual and ideological affiliation, and freedom
of opinion away from accusations of apostasy and
incitement to violence.
That is another gain achieved by leftist lobbies,
which used the assassinations by extremists of MP
Mohammad Brahmi, and activist Chokri Belaid
before him, to push their agenda.
The struggle by leftist and secular pressure groups
is not surprising. They have long struggled for
working people and hold a deep-seated human
rights and civic culture. What’s happening today is
but the logical result of that long struggle.
The slogan “Islam is the solution,” which was raised
by Islamic organizations as an alternative to the
previous regime’s “secular” slogan, never appealed
to those Tunisians who practice their religion (or
don’t practice it) out of self-motivation. They voted
for Ennahda only as a means to oppose the
remnants of Ben Ali’s regime and because the non-
Islamic forces were fragmented.
But what’s surprising is that the freedom of
conscience article was ratified by a parliament
where Ennahda has the majority. Ennahda, like
other Islamist parties, is supposed to be seeking an
Islamic state governed by Sharia. So why did
Ennahda deputies approve articles (some of which
cannot be amended) in contradiction to their party’s
most basic principles?
It is easy to say that Ennahda’s failure in running
the affairs of the country, its lack of experience in
institutional work and the popular opposition that
arose against it forced the party to acknowledge its
powerlessness and embrace realpolitik. Perhaps
the lessons learned from the experience of the
Muslim Brotherhood in Egypt affected what
happened in Tunisia. Perhaps it was a move to
prevent the return of military rule, however unlikely.
Or perhaps, the rise of Islamist forces in Syria and
them taking control of the popular revolution has put
the forces of political Islam everywhere under the
local and international microscope.
Without minimizing the effort done by the civil and
secular opposition, it remains that Ennahda was the
one that ratified the draft constitution while the party
had all the means to prevent its birth. That is an
additional indicator of the Islamic parties’
pragmatism. Those parties make a few concessions
in return for a share in the power. That Ennahda
has so far not chosen to return to secret opposition
work and has accepted to play by the rules of the
game according to the constitution, leaves one
hopeful about the future.

endured for us.



had taken him away.




Anwar Ibrahim
Tiger of Jelutong
24th April, 2014 ELEGI SEORANG PEMBERANI
(Kepada Karpal Singh)
Sesekali bila wira mapan pergi

membekal pesan waras, pedas dan murni,
terbisik suara seranum-ranumnya
dan gemanya menjadi benih sejarah.
Bila merpati terbang dan kuntum kembang

waktu buku siasah cermat terbentang,
tertitislah pesan yang waras dan mesra
yang tidak mudah dikikis abjadnya.
Memang harimau nan garang telah pergi

tapi ditinggalkannya belang yang sakti.
Dirinya obor benderang bagi bangsa
makin marak menyala merangsang kita.
Kini bolehkah didengar bisik syahdu

merangkul teteman, bukannya seteru?
Bolehkah hajat yang ramah bersaudara--
tali yang tak putus, air yang tak tumpah?
Memang sebuah obor tetiba padam

tapi marak semula dalam ingatan,
kita tak akan kekok sambut tangannya
kerana tangan itu harum muhibbah.
Memang harimau nan garang telah pergi

tapi disemaikan semangat berani.
Dirinya obor benderang bagi bangsa
makin marak menyala mencabar kita. Admin: Stok baru - 10 set sahaja.
Set Novel Sungai Mengalir Lesu & Buku Puisi Di Atas Padang Sejarah -
Kulit Keras/ Ditandatangani Pak Samad
RM70 Semenanjung / RM75 Sabah/Sarawak Harga termasuk Poslaju.
Perang siasah cara hasad dan ungkal:
Hina dulu sebelum pepura kesal. HARIMAU JELUTONG
Dalam imbasan pusaran masa

pernahlah kami bertegur mesra;
ada ketika berbual ranum,
tapi lazimnya kami tersenyum.
Dirinya nyata Tagore siasah,
lidah nan cerdas, pena nan sasa.
Dan tahukah kamu apakah Hari Pembalasan itu?
Sekali lagi, tahukah kamu apakah Hari Pembalasan itu?
(Al-Infitar: 17 dan 18)
Harimau Jelutong telah pergi
meninggalkan tetapak yang wangi.
Alhamdulillah, sesekali saku bah,
sempatlah menjadi Ribuwan bertuah.
A.SAMAD SAID JANJI CUCUNDA
Mereka tabib demokrasi sakit

dan wakil suara rakyat tersepit;
mereka cekal sembuhkan semula
gigi demokrasi yang makin patah!
E-mel: bawahpohonrendang@gmail.com untuk dapatkannya!

Manusia tampaknya seolah bermain
dengan air, maka teringatlah saya
akan firman Allah:
'Katakanlah (Muhammad) "Terangkan-

lah kepadaKu jika sumber air kamu
menjadi kering, maka siapa yang akan
memberimu air yang mengalir?"'
(Al-Mulk:30). LARA MEMALI
Laut nan pasang tampak tak surut,

gelora ribut sehingga kini;
ingat dan lupa sambut bersambut,
kenangan pedih waris Memali.
Bersindir kias dua panglima,

layar tercarik, sauh merekah;
ayat-ayat dosa depan mata
sementara hikayat berdarah.
Lara Memali, lara abadi,

luka nan batin payah terhenti.
Kedua-dua salah tak pasti--
satu 'kan duduk, satu berdiri!
Ingat dan lupa terus mengugut

luka nan mana tidak berparut?
A. SAMAD SAID ELEGI UNTUK BERNARD KHOO
Kau ingat pipit meloncat lincah depan laman kita

di dalam khayalan yang teramat sayu, malah lara?
Tapi, riang ataupun resah, engkau cekal bertanya,
tiada kujawab sebab aku lebih gugup sama.
Sering waktu petang murung di antara pagar dawai

kita duduk melenguh menghayati senja yang renyai.
Kita celoteh dalam khayalan yang luar biasa,
bertanya, terkadang mendengus, bangsa bila ranumnya?
Tiga dekad amat singkat kenangan mirip khayalan;

kita terheret mana-mana di tasik kealpaan;
dan sunyi di lorong PJ dan riuh di KLCC,
dalam Reformasi kita bara, selalunya api!
Kau seorang guru sopan, aku resah sasterawan,

jenuh kembara mengesan negarawan yang terwaras
dan sesama kita, antara pagar dawai yang rawan,
juga depan kita sekawan pipit decip berkias.
Kini tiga dekad yang laju, keadilan dirindu;

anakmu jauh, cucumu di sisi, terus bertanya.
Kau seperti selalu, sepertiku, jawab dalam pilu:
Boleh kita bantu belajar bina bangsa yang padu?
Sang pipit masih ghairah berloncatan depan halaman,

di sisi pagar, selepas ini, aku sendirian. MENGAPA RASULULLAH
SAW MELARANG MINUM SAMBIL BERDIRI?
Dalam hadis disebutkan “janganlah kamu minum sambil berdiri”.
---Dari segi kesihatan----
Air yang masuk dengan cara duduk akan disaring oleh sfringer.
Sfringer adalah suatu struktur muskular (berotot) yang boleh membuka

(sehingga air kencing boleh keluar) dan menutup.
Setiap air yang kita minum akan disalurkan pada ‘pos-pos’ penyaringan
yang berada di ginjal.
Jika kita minum sambil berdiri. Air yang kita minum otomatik masuk
tanpa disaring lagi.
Terus menuju kandungan air kencing.
Ketika menuju kandungan air kencing itu terjadi pengendapan di

saluran sepanjang perjalanan (ureter).
Kerana banyak sisa-sisa yang melekat di ureter inilah awal mula

munculnya bencana.
Benar, penyakit kristal ginjal.
Salah satu penyakit ginjal yang sungguh berbahaya.
Disyaki akibat susah kencing, jelas perkara ini berhubungan dengan

saluran yang sedikit demi sedikit tersumbat tadi.
Dari Anas r.a. dari Nabi saw.: "Bahawa ia melarang seseorang untuk
minum sambil berdiri".
Qatadah berkata, "Kemudian kami bertanya kepada Anas tentang

makan. Ia menjawab bahawa hal itu lebih buruk."
Pada masa duduk, apa yang diminum atau dimakan oleh seseorang
akan berjalan pada dinding usus dengan perlahan dan lambat.
Adapun minum sambil berdiri, maka ia akan menyebabkan jatuhnya

cairan dengan keras ke dasar usus, melanggarnya dengan keras.
Jika ini terjadi berulang-ulang dalam waktu lama maka akan

menyebabkan membesar dan jatuhnya usus, yang kemudian
menyebabkan disfungsi pencernaan.
Adapun Rasulullah saw pernah sekali minum sambil berdiri, maka itu
disebabkan ada sesuatu yang menghalangi beliau untuk duduk, seperti
penuh sesaknya manusia pada tempat-tempat suci, bukan merupakan
kebiasaan.
Manusia pada masa berdiri, ia dalam keadaan tegang, organ

keseimbangan dalam pusat saraf sedang bekerja keras, supaya
mampu mempertahankan semua otot pada tubuhnya, sehingga boleh
berdiri stabil dan dengan sempurna.
Ini merupakan kerja yang sangat teliti yang melibatkan semua susunan
saraf dan otot secara bersamaan, yang menjadikan manusia tidak
boleh mencapai ketenangan yang merupakan syarat terpenting pada
masa makan dan minum.
Ketenangan ini hanya boleh dihasilkan pada masa duduk, di mana

saraf berada dalam keadaan tenang dan tidak tegang, sehingga sistem
pencernaan dalam keadaan sedia untuk menerima makanan dan
minum dengan cara cepat.
Makanan dan minuman yang dimakan pada masa berdiri, boleh

memberi kesan pada refleksi saraf yang dilakukan oleh reaksi saraf
kelana (saraf otak kesepuluh) yang banyak tersebar pada lapisan
endotel yang mengelilingi usus.
Refleksi ini apabila terjadi secara keras dan tiba-tiba, boleh

menyebabkan tidak berfungsinya saraf (vagal inhibition) yang parah,
untuk menghantarkan detik mematikan bagi jantung, sehingga
menyebabkan pengsan atau mati mendadak.
Begitu pula makan dan minum berdiri secara terus-menerus sangat

membahayakan dinding usus dan memungkinkan terjadinya luka pada
perut.
Para doktor melihat bahawa luka pada perut 95% terjadi pada tempat-
tempat yang biasa berlaku perlanggaran makanan atau minuman yang
masuk.
Sebagaimana keadaan keseimbangan pada masa berdiri disertai

pengecutan otot pada kerongkong yang menghalang jalannya makanan
ke usus secara mudah, dan kadang-kadang menyebabkan rasa sakit
yang sangat yang mengganggu fungsi pencernaan, dan seseorang
boleh kehilangan rasa selesa semasa makan dan minum.
Diriwayatkan ketika Rasulullah s.a.w. dirumah Aisyah r.a. sedang

makan daging yang dikeringkan diatas talam sambil duduk
bertongkatkan lutut, tiba-tiba masuk seorang perempuan yang keji
mulut melihat Rasulullah s.a.w. duduk sedemikian itu lalu berkata:
"Lihatlah orang itu duduk seperti budak."
Maka dijawab oleh Rasulullah s.a.w.: "Saya seorang hamba, maka

duduk seperti duduk budak dan makan seperti makan budak."
Lalu Rasulullah s.a.w. mempersilakan wanita itu untuk makan.
Adapun duduk bertelekan (bersandar kepada sesuatu) telah dilarang

oleh Rasulullah sebagaimana sabdanya,
"Sesungguhnya Aku tidak makan secara bertelekan"

(HR Bukhari).
Subhanallah, setiap perintah dan larangan Rasul pasti bermanfaat bagi

umatnya!
Terapi air putih : JANGAN LUPA BANYAKKAN MINUM AIR MASAK..
Minum 2 gelas air setelah bangun tidur – Dapat membersihkan organ-

organ internal.
Minum segelas air 30 minit sebelum makan -Dapat membantu fungsi

seluruh pencernaan dan ginjal.
Minum segelas air sebelum mandi -Dapat menurunkan tekanan darah.
Minum segelas air sebelum tidur -Dapat mencegah stroke dan

serangan jantung.
INGAT -----> AIR MASAK...yakni air yang terlebih dahulu dimasak, telah
menggelegak kemudian disejukkan......juga dipanggil air jarang....
“Demi MASA! Sesungguhnya manusia itu dalam kerugian, kecuali

orang-orang yang beriman,dan yang beramal soleh dan yang berpesan-
pesan kepada kebenaran dan yang berpesan-pesan kepada
kesabaran”.
~Surah Al-’Asr.
Subhanallah! Banyak sebenarnya kelebihan minum air secara duduk

yang kita sendiri pun tidak tahu.
Rasulullah SAW sendiri yang mengajar kita cara minum dengan baik
tanpa berdiri.
Begitu juga...kita dilarang MAKAN BERDIRI....apatah lagi SAMBIL

BERJALAN!!!!!
Indahnya Islam jika penuh dengan adab.
A. SAMAD SAID
A. SAMAD SAID Read the rest of the interview at "The ten also said it
was ironic that Obama had taken the time to meet them, while Prime
Minister Datuk Seri Najib Razak had so far been elusive in engaging the
civil society."
Associated Press writer Eileen Ng contributed to this report.
Associated Press writers Jim Gomez in Manila, Philippines and
Darlene Superville in Kuala Lumpur contributed to this report.
Bagaimanapun, Obama menasihati kepada semua belia supaya
sentiasa menjadi seseorang yang dapat memberikan manfaat kepada
masyarakat dan bukan mengejar nama dan kekayaan.
11. Civilization Studies, Islamic and Malay Though Suhaila Abdullah &
Mohd Sukki Othman. (2009). Al-Quran sebagai sumber pembangunan
tamadun berdasarkan perspektif Ibn Khaldun dalam mendepani
cabaran semasa. Jurnal Peradaban. Jilid 2, 1-19.
12. Ratna Roshida Ab Razak, Zailan Moris, Anbalakan Kailasam, Ellias
Haji Zakaria, Suhaila Abdullah & Muhammad Azizan Sabjan
(Eds.). (2009). Tamadun Islam dan Tamadun Asia. Edisi Awal, (pp. 80-
105). Kuala Lumpur:Mc Graw Hill.
13. Suhaila binti Abdullah. (2009). Ciri-ciri pemimpin yang baik
berdasarkan perspektif Ibn Khaldun. In Ahmad Sunawari Long, Siddiq
Ahmad, Abdul Rahman Mahmood, Nur Farhana Abd. Rahman, Wan
Fariza Alyati Wan Zakaria (Eds.). Issues & Challenges of
Contemporary Islam and Muslims (pp. 449-452). Bagi: Department of
Theology and Philosophy, Faculty of Islamic Studies, Universiti
Kebangsaan Malaysia.
14. Suhaila binti Abdullah. (2009). Masjid negara di Brunei Darussalam
dan peranannya terhadap aktiviti pembangunan remaja. In Jamil Hj
Hamali et al. (Eds). Islam di Borneo- Sejarah, Perkembangan dan Isu-
Isu Kontemporari (pp. 147-156). Shah Alam: Pusat Penerbitan
Universiti (UPENA) Universiti Teknologi MARA.
15. Suhaila binti Abdullah. (2009). Pemikiran Keagamaan Masyarakat
Cina. Dalam Azlizan Mat Enh (Eds.). Sumbangsih Kepada Dr. Abdul
Rahman Abdullah- Isu-Isu Terpilih Dalam Sejarah Pemikiran (pp. 267-
328). Karisma Publications Sdn. Bhd.
16. Mohd Sukki Othman dan Suhaila Abdullah. (2009). Perkembangan dan
fungsi bahasa: Tinjauan terhadap bahasa Arab dan ciri-ciri
keistimewaannya. In Ab. Halim Muhamad, Reha Mustafa & Muhd
Zulkifli Ismail (Eds.). Nadwah Bahasa dan Kesusasteraan Arab Kedua
(pp. 164-173). Fakulti Bahasa Moden dan Komunikasi UPM.
17. Suhaila binti Abdullah. (2004). Satu kajian novel Raja Jed: Sejarah
kehidupan keluarga Cina Muslim. In Obaidellah Mohamad (Ed.). China:
Isu dan Hubungan Luar (pp. 87-131). Kuala Lumpur: Institut Pengajian
Cina, Universiti Malaya. Halimah Mohamed Ali. (2012). Mimpi dalam
masyarakat Melayu Utara. In Abu Talib Ahmad (Ed.). Utara
Semenanjung Malaysia: Esei-esei Warisan. Pulau Pinang: Penerbit
Universiti Sains Malaysia.
18. Halimah Mohamed Ali. (2011). “Pandai” mimpi dalam masyarakat
Melayu Utara. SARI Jurnal Antarabangsa Alam dan Tamadun Melayu.
Vol. 29(1), 201-220.
19. Halimah Mohamed Ali. (2011). Orientalism from Within: Arundhati Roy
and Her Contemporaries. Pulau Pinang: Universiti Sains Malaysia.
20. Halimah Mohamed Ali. (2011). Book Review - The Spirit Machine,
Transnational Literature, Volume 4(1). Retrieved May 17, 2012 from
http://fhrc.flinders.edu.au/transnational/
21. Halimah Mohamed Ali. (2009). The Occidental Agenda in Jules Verne's
Around the World in Eighty Days. Journal of the School of Language,
Literature and Culture Studies, 75-87.
Halimah Mohamed Ali. (2009) Measure for Measure: A Thrice Told Tale.
KEMANUSIAAN The Asian Journal of Humanities. Vol. 16, 13-34.
Membangun peradaban dengan ilmu European Journal of Scientific

Research  European Journal of Sooal Scrences
Department of Usul al-Din and Comparative Religion, Kulliyyah of

Islamic Revealed Knowledge and Human Sciences, International
Islamic University Malaysia, P.O. Box 10, 50728 Kuala
Lumpur, Malaysia. Academic Qualifications
B.Sc. (Major: Geography (GIS/Cartography), Minor: Mathematics) -
Department of Geography and Planning, Southwest Texas State University,
Texas, US (1991)
M.A. - School of Humanities, Universiti Sains Malaysia, Malaysia (1995)
Ph.D. - School of Geography, University of Leeds, United Kingdom (2002)
Areas of Specialisation
Geographic Information System (GIS); Urban and Land Use Planning; GIS
and Socio-Economic Application (Health & Poverty)
Major Publications
22. Elhadary, Yasin Abdalla & Samat, Narimah. (2012). Managing Scarcity
in the Dryland of the Eastern Sudan: The Role of Pastoralists’ Local
Knowledge in Rangeland Management. Resources and Environment.
Vol. 2(1), 55-66.
23. Elhadary, Yasin Abdalla and Samat, Narimah. (2012). Political
economy and urban poverty in the developing countries: Lesson
learned from Sudan and Malaysia. Journal of Geography and Geology,
Vol. 4(1), 212-223.
24. Iqbal, M. A, Zaib, S., Haque, R., Imran, M, Samat, N., Kanwal,F.
(2012). Inhibitants Close to Main Roads on Outskirts of Metropolitan
Cities are Exposed More to Sox; Eucalyptus Tree as Bioindicator.
Polish Journal of Environmental Studies. Vol. 21(2), 375-379. Impact
Factor 0.94.
25. Samat, Narimah, Hasni, Rosmiyati, Elhadary, Yasin Abdalla. (2011).
Modelling Land Use Changes at the Peri-urban Areas using
Geographic Information Systems and Cellular Automata Model. Journal
of Sustainable Development. Vol. 4(6), 72-84.
26. Samer Raddad, Abdul Ghani Salleh, & Samat, Narimah. (2010).
Determinants of Agriculture Land Use Change in Palestanian Urban
Environment: Urban Planners at Local Governments Perspective.
American-Eurasian Journal of Sustainable Agriculture. Vol. 4(1), 30-38.
27. Samat, Narimah. (2009). Integrating GIS and CA-MARKOV Model in
Evaluating Urban Spatial Growth. Malaysian Journal of Environmental
Management. Vol 10(1), 83-100.
28. Tarmiji Masron, Samat, Narimah and Nasir Nayan (Eds.). (2009).
Sistem Malumat Geografi di Sekolah (Geographic Information Systems
in Schools). Kuala Lumpur: Prentice Hall.
29. Samat, Narimah and Tarmiji Masron. (2008). Sistem Maklumat
Geografi dalam Analisis Guna Tanah (Geographic Information Systems
in Land Use Analysis). Penang: Universiti Sains Malaysia.
30. Samat, Narimah. (2006). Characterising scale sensitivity of cellular
automata model of urban growth: A case study of Seberang Perai,
Penang, Malaysia. Computers, Environment and Urban Systems, Vol
30, 901-910. Impact Factor 1.147.
Samat, Narimah. (2004). Application of an urban simulation model in
understanding urban growth and development: A case of Seberang Perai,
Penang Malaysia. Geoinformation Science Journal. Vol 4 (1), 9 -18.
Professional Membership
- Assistant Secretary, National Geographical Association of Malaysia.
- Past Member, North American Cartographers Association 1989 1990.
Extension No.: +603 6196 5561 Academic Qualifications

B.Usul. (Hons) - Universiti Malaya (UM)
M.Usul. Universiti Malaya (UM)
Ph.D. Usul.- Universiti Malaya (UM)
Areas of Specialisation
31. Aqidah and Islamic Thoughts; Religion and Society Mohd Nizam
Sahad. (2011). Deskripsi adat istiadat sambutan Hari Keputeraan
DYMM Raja Perlis. SARI. Vol. 29(1), 37-66.
32. Mohd Nizam Sahad & Che Zarrina binti Sa'ari. (2011), Sejarah sistem
pendidikan Islam di Kuala Lumpur. Journal al-Tamadun. Vol 6. 1-27
from
http://umrefjournal.um.edu.my/filebank/articles/2988/01%20Bil%20
6%20SejarahSistemPendidikanIslamDiKualaLumpur-
NizamZarrina.pdf
33. Mohd Nizam Sahad. (2011). Peranan pendidikan dan pengajian Islam
di Universiti Sains Malaysia ke arah melahirkan modal insan holistik. In
Shuhairimi Abdullah & Ku Halim Ku Arifin. Transformasi Pembangunan
Insan Holistik (pp. 17-33). Perlis: Penerbit UNIMAP.
34. Mohd Nizam Sahad & Ahmad Badri Abdullah. (2010). Usaha-usaha ke
arah penambahbaikan pengurusan dan pentadbiran masjid. In Ahmad
Najib Abdullah, et. al. (Eds.). Isu-isu Pengurusan dan Pengimarahan
Masjid Di Alaf Baru (pp. 43-60). Kuala Lumpur: Akademi Pengajian
Islam, Universiti Malaya.
35. Mohd Nizam bin Sahad (2009). The Concept of Malakah in the
Educational System from the Perspective of Ibn Khaldun. In Ahmad
Sunawari Long, et. al (Eds.). Issues & Challenges of Contemporary
Islam and Muslims (pp. 306-311). Selangor: Department of Theology
and Philosophy, Faculty of Islamic Studies.
36. Mohd Nizam Sahad & Ahmad Badri Abdullah (2009). Puasa dan
Posedur Syariah Jabatan Agama Islam Pulau Pinang. In A. Rhaffor
Mahmood, et. al. Meraih Taqwa Melalui Puasa (pp. 315-330). Pulau
Pinang: Pusat Islam USM.
Mohd Nizam Sahad. (2005). Islamisasi dan Kristianisasi di kalangan Orang
Asli Temuan Broga. AFKAR, 6, 37-54.
The aim of this paper is to analyse the salafi jihadist doctrine and the
concept of jihad as interpreted by the followers of the Al Jama'ah Al
Islamiyah movement. Because this movement adopts the concept of
da'wah wal jihad to achieve its mission, this paper will discuss the
different views that exist in defining the concept of jihad qital
(revolutionary jihad). The paper also explores how the salafi jihadist
ideology penetrated this movement and the key salafist scholars who
influenced its views. Some of the scholars who reinterpreted the
boundaries and requirements of jihad have close links with the followers
of Al Jama'ah Al Islamiyah. These scholars reject the traditional limitations
of jihad, particularly in relation to the killing of Muslims and non-Muslims.
In this sense, this group promotes a broader and more aggressive concept
of jihad. Finally, this paper identifies radical elements within Al Jama'ah Al
Islamiyah that reject the traditional definition of jihad and redefine global
jihad in an attempt to justify more aggressive actions and accept
collateral damage to people of their own religion.
Keywords and phrases: jihad, radicalism, terrorism, salafi, wahhabi
A Study on Salafi Jihadist Doctrine and the

Interpretation of Jihad by Al Jama'ah Al
Islamiyah
Zulkarnain Haron and Nordin Hussin
Kemanusiaan The Asian Journal of
Humanities 20(2): 15-37, 2013
UniSZA
37. Origin of the Cold War in Southeast Asia, 1945-50: A Historical Discussion
38. of Selected Interpretative Conceptual Frameworks
39. ”Our Fellow Malay Brothers in Ceylon”: Malaya of Sri Lanka in the Malay
40. Press of Malaya, 1895-1947
41. Pelacuran Wanita Melayu kelantan Sebelum Perang Dunia Kedua: Satu
42. Cerakinan Sebab-Musabab
43. Hukum Islam: Konsep dan Penghayatan
44. The Dark Holds No Terrors- Reconstitution of Self Through Reliving the Past
45. Globalisation Language and Critical Literacy: A Case for the Teaching of
46. a New Style of Grammar in an ESL Contest
Assessment Practices in English Language Proficiency Courses in Universiti Sains Malaysia: A
Abstract
The reform movement inaugurated by Shaykh Muhammad Abduh in Egypt had
significantly contributed to reforming and liberating the educational system, and reviving
the religious ideals and thoughts. ...
Full Text
Abduh’s Contributions to Modernity
By: Ahmad N. Amir
The reform movement inaugurated by Shaykh Muhammad Abduh in Egypt had
significantly contributed to reforming and liberating the educational system, and
reviving the religious ideals and thoughts. His work and struggle has brought
unprecedented change in legal, social, and political structures of Egypt, and helped to
revitalize modern Islamic aspiration. The modern worldview he projected had significant
impact on engineering the force of rational spirit and reviving modern and liberal
ideas and contributing to dynamic change in social, cultural, educational, political
and religious paradigms of modern Egypt.
Educational Reform
Abduh’s passion for reform had begun to develop at Ahmadi Mosque, Tanta and
Jami‘ al-Azhar, Cairo. The encounter with the conservative system of learning
inspired him to undertake reforms and embark on transforming the obsolete curricula
where: “the students were to read texts, their commentaries, the glosses on
the commentaries, and the superglosses on the glosses,” (Amin, Uthman 1953, 3)
without critical analysis and comprehension. He introduced groundbreaking
initiatives to systematize the teaching classes, syllabus and method of learning,
capable of competing with scientific styles of Western education. He included
relevant ethical and moral disciplines, science, philosophy, history and other
classical literary traditions in his style. Abduh’s strategic focus to endeavor and
undertake change at al-Azhar institution was highlighted by Yvonne Haddad in
an article on Abduh’s reform program: “His first experience with learning
by memorizing texts and commentaries and laws for which he was given no
tools of understanding was formative in his later commitment to a thoroughgoing
reform of the Egyptian educational system”. Shaykh Muhammad Mustafa al-Maraghi
described the condition of such unmotivated learning activity: “[Muhammad Abduh]
grew up in a lusterless age…he, and others like him, went on studying dull, lifeless
rules cut off from their wellsprings in the Qur’an and the canonical writings, shorn of
their roots in the language of the Arabs…”
In his letter to his European compatriot, Abduh criticized the educational policy
introduced by Egyptian government and administered by the British. He tried to embark
on reform initiative and
transforming the whole structure of curricula, fees, subject, and teaching
components as well as improving basic necessities of schools and teachers. He
emphasized the need to uplift the level and standard of al-Azhar University: “The
Egyptian government spends only two hundred thousand Egyptian pounds on
education out of an income of twelve million pounds. It also keeps raising schools
fees to the point where education is becoming a luxury that ornaments a few rich
homes…There are only three schools for higher education in Egypt: the schools
of law, medicine and engineering. The other components of human knowledge are
denied to the Egyptian who is only superficially exposed to some of them in
secondary schools…The government’s plan seems to be first: to assist primary
schools where reading and writing are taught. Second: reducing the spread of
education in the country as much as possible. Third: limiting secondary and
higher education to very narrow circles…I do not see what the British will gain
from this. On the contrary, it should be in the interest of the British to have a
strong and free nation in Egypt. The more wealthy we are, the richer the source
they draw upon.” (Khoury, Nabil Abdo 1976, Muhammad Imara 1972, 170-172).
Ahmad N. Amir is a member of Kulliyyah of Engineering, International Islamic

University Malaysia.
References
Amin, Uthman. 1953. Muhammad Abduh. Translated by Charles Wendell.
Washington, D.C.: n.p.
Khoury, Nabil Abdo. 1976. “Islam and Modernization in the Middle East:
Muhammad Abduh, An Ideology of Development” (Ph.D. Thesis, State University
of New York, Albany).
The symposium on “Law and Morality” was held in Kuala Lumpur, Malaysia
on 17-18 October 2011. The conference was hosted by Ahmad Ibrahim
Kulliyah of Laws (of International Islamic University Malaysia) and Malaysia-
Turkey Cultural Association. The conference commenced with a welcoming
adress by Prof. Dato’ Dr. Zaleha Kamaruddin, Rector of IIUM. In her
opening remarks Prof. Zaleha highlighted the importance of Bediuzzaman
Said Nursi`s views in relation with Shariah. After the opening ceremony, first
keynote adress was presented by Prof. Dr. Ahmed Akgunduz, Rector of the
Islamic University, Rotterdam, Netherlands. The topic was “Human
Conscience in the Development of Law and its Restrictions with Revelation
and Moral Norms.”
The following presentations were made by Prof. Emeritus Tan Sri Dr. Khoo
Kay Kim (Visiting Research Fellow, KIRKHS, IIUM), Prof. Muddathir Abdel
Rahim Eltayeb (International Institute of Islamic Thought and
Civilization), Prof. Juvanni Cabellero (Iligant Institute of Technology Midano
State University, Philippines), Prof. Dr. Abdul Haseeb Ansari (AIKOL,
IIUM), Prof. Dr. Ibrahim Mohamed Zein (International Institute of Islamic
Thought and Civilization), Prof. Dr.Andi Faizal Bakti (Universitas Islam Sharif
Hidayatullah, Jakarta, Indonesia), Prof. Dr. Abdul Aziz Berghout (KIRKHS,
IIUM), Prof. Dr. Mohamed Abu Lais (KIRKHS, IIUM), Dr. Shamrahayu Abdul
Aziz (AIKOL, IIUM).
And for the second day, Prof. Tan Sri Dr. Kamal Hassan (ISTAC), Prof. Dr.
Aziz Bari (AIKOL, IIUM), Associate Prof. Dr. Khairil Azmin Mokhtar (AIKOL,
IIUM), Mr. Mehmet Riza Dalkilic Derendag (President, Risale-iNur Institute of
Philipines), Prof. Dr. Hunud Abia Kadouf (AIKOL, IIUM), Dr.Mohd Iqbal Abdul
Wahab (AIKOL, IIUM) and Dr.Muhbib Abdul Wahab (Universitas Islam Sharif
Hidayatullah, Jakarta, Indonesia) were the speakers.
The two days of symposium adressed the issues below:
Law is a system of rules a society adopts to maintain order, protect persons

and property from harm to promote an orderly society. It is fact, that even in
the simplest of societies, some form of legal rule and guidance is needed to
control the anarchist like environment, which ironically counteracts the entire
purpose of a lawless society. From the Islamic perspective, law is an essential
part that constitutes the ‘path’ towards realising human’s goal in life and,
ultimately, towards achieving mardatillah – please the Almighty. The
relationship between Law and Morality has always been a debate amongst
jurists. At first there seems to be no distinction between law and morality.
What should be legal roughly corresponds to what is really right or just, that is,
what we would call morally right. For instance, the distinction between what is
legally or conventionally right and what is morally right. The existence of laws
that serve to defend basic values such as laws against murder, rape,
malicious defamation of character, fraud, bribery and others prove that the
two can work together. Laws can state what overt offenses count as wrong
and therefore, punishable. Although, the law do not always ignore a person’s
intention or state of mind, it cannot normally govern, at least not in a direct
way, what is in a person’s heart, because often morality passes judgment on
a person’s intentions and character, it has a different scope than the law.
Laws govern conduct at least partly through fear of punishment.
Morality, when internalized and when it has become habit-like or second

nature, governs conduct without compulsion. The virtuous person does the
appropriate thing because it is the fine or noble thing to do. Morality can
influence the law in the sense that it can provide the reason for making whole
groups of immoral actions illegal. Law can be a public expression of morality
which codifies in a public way the basic principles of conduct which a society
accepts. In that way it can guide the educators of the next generation by
giving them a clear outline of the values society wants taught to its children.
Thus, the theme of this conference “Human Conscience in the Development
of Law” is apt and a timely discourse to brainstorm the need to relate law and
morality as a means to address social woes.
There is tawâfuq in the Qur’an. However if the publisher or writer does not
pay attention, or is not precise and careful enough, the tawâfuq may not be
captured or recognized.
Without the help and guidance of Bediuzzaman Said Nursi the miraculous
nature of tawâfuq may have remained unknown and, since previously such
works had not been highlighted, common people would have been unaware of
themTawâfuq is when two things happen in a precise and orderly
fashion without intent. Tawâfuq is especially understood to be when we
know there is no possibility of coincidence or chance in an event and when we
understand that the occurrence must have been ordained by Allah for an
important cause.
The miraculous nature of tawâfuq in the Qur’an is displayed when the printed
occurrences of the word Allah (Lafzullah), mentioned 2806 times,
miraculously correspond to each other. With the exception of all but a few of
the 604 pages of the Qur’an containing the word Allah such correspondence
is evident.
In every page the occurrence of the word Allah corresponds to another, on

either two pages overlapping each other face to face, by corresponding in a
row top to bottom or by directly corresponding on the front and back of pages.
The same tawâfuq may be seen with other words such as Rab (Lord),
Qur’an and Rasul (Messenger) and in many other forms.
The miraculous nature of tawâfuq in the Qur’an was first revealed by

Bediuzzaman Said Nursi one century ago. Now, in this era of materialistic and
irreligious philosophy, at a time when people only believe in what they can
see, that is to say whose minds have been limited by their sight, the
fascinating tawâfuq miracle of the Quran is surely meaningful and is totally a
blessing of Allah.
There is undeniable wisdom in the miracle of tawâfuq being discovered nearly
1350 years after the Qur’an was compiled. This being that if the tawâfuq of
the Quràn had been spotted earlier, during the time of the life of Messenger
Muhammad (Peace be upon Him) and His Companions (Sahabas), His
enemies of that time and of later generations may have accused Him and His
Companions, saying that they deliberately aligned the words. However the
tawâfuq, being discovered at a time when people are saying, “I only believe in
what I can see”, is enough to destroy such denial.
In this respect Bediuzzaman says, “All Praise be to Allah that a Qur’an has
been inscribed which openly portrays one of the six miracles that can be
spotted by the naked eye. This is the Qur’an that was inscribed by Hafiz
Osman. Other than a few rare instances Allah’s names are repeated 2806
times with the tawâfuq miracle. The pages or sentences were never
amended. We have only regulated it. From that regulation a marvelous
tawâfuq has prevailed. Some “ahl-al kalb” figures (people who approach
reality with their hearts) have seen the Qur’an that we inscribed; they have
all agreed it was close to the Qur’an in Lawh-al Mahfûz (Preserved
Tablet).
Abstrak:
This essay discusses selected literature, published over the last three
decades, on the origins of the Cold War in Southeast Asia, with
particular reference on the American influence. Only those conceptual
studies that consider the American policies in the broader frameworks
are discussed. The essay suggests that while these works have greatly
enhanced our understanding of the complex roots of United States
(U.S.) involvement in the region, it cannot be said that these works has
yielded a new consensus. Beyond the broadly accepted generalization
that the American involvement in Southeast Asia grew out of broader
global concerns, historians disagree in determining the motivations for
the U.S. policy.    Esei ini membincangkan beberapa buah karya
terpilih, yang diterbitkan dalam tiga dekad kebelakangan ini, mengenai
asal usul Perang Dingin di Asia Tenggara, dengan merujuk khusus
kepada peranan Amerika Syarikat. Hanya kajian-kajian yang meneliti
dasar-dasar Amerika Syarikat dalam kerangka yang lebih luas
dibincangkan. Kesimpulan esei ini ialah walaupun karya-karya ini telah
banyak membantu kita memahami akar umbi yang rencam tentang
sebab-sebab penglibatan Amerika Syarikat di Asia Tenggara, namun
kata sepakat tentang perkara ini belum dihasilkan. Selain bersetuju
secara umum bahawa penglibatan Amerika Syarikat di Asia Tenggara
didorong oleh pertimbangan-pertimbangan yang bersifat global, ahli-
ahli sejarah berselisih pendapat mengenai motivasi yang mendasari
dasar Amerika Syarikat itu.
Keajaiban Tawâfuq di dalam Al-Qur’an

Terdapat tawâfuq di dalam Al-Quran. Bagaimanapun, jika penerbit atau
penulis tidak memberi perhatian, atau tidak tepat dan tidak cukup berhati-hati,
tawâfuq tidak boleh dikesan atau dikenal pasti.
Tanpa bantuan dan bimbingan Bediuzzaman Said Nursi keajaiban

tawâfuq mungkin tidak dapat diketahui kerana usaha-usaha yang
terdahulu tidak pernah menekankan perkara ini, oleh itu orang ramai
tidak mungkin menyedarinya.
Tawâfuq adalah apabila dua perkara berlaku dengan cara yang tepat dan
teratur tanpa niat. Tawâfuq dapat difahamkan apabila kita mengetahui
bahawa tidak ada kemungkinan kebetulan atau peluang tersebut berlaku
dalam sesuatu keadaan. Dan apabila kita memahaminya, kejadian
tersebut semestinya telah ditakdirkan oleh Allah untuk tujuan yang
penting.
Keajaiban tawâfuq di dalam Al-Quran dipaparkan dengan cetakan perkataan

Allah (Lafzullah) yang disebut 2806 kali, adalah sejajar antara satu sama
lain. Kesemua 604 muka surat al-Quran kecuali sebahagian kecil sahaja,
mengandungi perkataan Allah yang sejajar yang menjadi bukti jelas.
Kesejajaran ini dapat diperhatikan pada setiap halaman muka surat yang
mengandungi perkataan Allah adalah sejajar antara satu dengan lain apabila
dua helai muka surat bertindih muka ke muka, di mana ianya sejajar dalam
barisan dari atas ke bawah atau secara langsung sejajar di bahagian
hadapan dan belakang sesuatu muka surat. Tawâfuq juga boleh dilihat
dengan perkataan lain seperti Rab (Tuhan), Al-Quran dan Rasul
(Muhammad) dan juga dalam banyak bentuk-bentuk lain.
Keajaiban tawâfuq di dalam Al-Quran pertama kali didedahkan oleh

Bediuzzaman Said Nursi satu abad yang lalu. Sekarang, dalam era falsafah
materialistik dan tiada beragama, iaitu suatu masa di mana orang hanya
percaya kepada apa-apa yang mereka boleh lihat, dan cuma akan
mempercayai perkara dengan batasan penglihatan, keajaiban tawâfuq al-
Quran yang menarik ini amatlah bermakna dan ianya benar-benar adalah
suatu rahmat Allah.
Terdapat hikmah yang tidak boleh dinafikan dalam mukjizat tawâfuq yang
telah ditemui hampir 1350 tahun selepas Al-Quran disusun. Sekiranya
tawâfuq Qur àn telah dikesan sebelum ini, iaitu pada masa hayat Rasulullah
Muhammad (S.A.W) dan sahabatnya, musuh-musuhnya pada ketika itu dan
juga generasi kemudian mungkin telah menuduh baginda dan sahabatnya,
dengan mengatakan bahawa mereka sengaja menyejajarkan perkataan-
perkataan tersebut. Walau bagaimanapun, tawâfuq telah diketemui pada
zaman orang berkata, “Saya hanya percaya apa yang saya boleh dilihat”,
adalah mencukupi untuk memusnahkan penafian mereka itu.
Dalam hal ini Bediuzzaman pernah berkata “Segala puji adalah kepada
Allah, bahawa Al-Quran telah tertulis dengan secara terbuka yang
menggambarkan salah satu daripada enam mukjizat yang boleh dilihat
oleh mata kasar. Ini adalah Al-Quran yang telah dituliskan oleh Hafiz
Osman. Selain daripada beberapa keadaan yang jarang berlaku, nama
Allah diulang-ulang 2806 kali dengan keajaiban tawâfuq. Setiap muka
surat atau ayat tidak pernah dipinda. Kami cuma mengawal selia
sahaja. Daripada peraturan itu tawâfuq yang mengagumkan telah
tersebar. Beberapa figura “Ahl al Kalb” (orang-orang yang mendekati
realiti dengan hati mereka) telah melihat al-Quran yang telah ditulis ini
dan bersetuju ianya adalah hampir sama dengan al-Quran di Lauh al
Mahfuz.”
Lund UniversityINTRODUCTION/BACKGROUND
The Department of Qur’an and Sunnah offers undergraduate and

postgraduate programmes that focus on the study of the Divine
Revelation in its two forms, the Qur’an and the Sunnah, as sources of
knowledge and guidance for Man in his life. (Swedish: Lunds
universitet) is one of Europe's oldest universities and one of
Scandinavia's largest institutions for education and research,[3][4][5]
consistently ranked among the world's top 100 universities.[6][7][8][9][10]
The university, located in the city of Lund in the province of Scania,
Sweden, traces its roots back to 1425, when a Franciscan studium
generale was founded in Lund next to the Lund Cathedral, arguably
making it the oldest institution of higher education in Scandinavia
followed by studia generalia in Uppsala in 1477 and Copenhagen in 1479.
The current university was however not founded until 1666 after
Sweden acquired Scania in the 1658 peace agreement with
Denmark.[11]
Lund University has eight faculties,[12] with additional campuses in the
cities of Malmö and Helsingborg, with 47,000 students[13] in more than
280 different programmes and around 2,250 separate courses. The
University has some 680 partner universities in over 50 countries and it
belongs to the League of European Research Universities as well as the
global Universitas 21 network.[14]
Two major facilities for materials research are currently under
construction in Lund: MAX IV, which will be a world-leading synchrotron
radiation laboratory and European Spallation Source (ESS), a European
facility that will be home to the world’s most powerful neutron source.
The university traditionally centers on the Lundagård park adjacent to
the Lund Cathedral, with various departments spread in different
locations in town, but mostly concentrated in a belt stretching north
from the park connecting to the university hospital area and continuing
out to the northeastern periphery of the town, where one finds the large
campus of the Faculty of Engineering.
“Sesungguhnya Jibrail (A.S) telah membisikkan (doa) kepadaku,
katanya:
Celakalah orang yang mendapati bulan Ramadhan tetapi dosanya tidak

juga diampuni. Lalu aku pun mengaminkan doa tersebut.
Ketika aku naik ke anak tangga kedua, dia berkata lagi:Celakalah orang
yang (apabila) disebut namamu di sisinya tetapi dia tidak
menyambutnya dengan salawat ke atasmu. Lalu aku pun
mengaminkannya.
Dan ketika aku naik ke anak tangga yang ketiga, dia berkata lagi:
Celakalah orang yang apabila ibubapanya yang sudah tua atau salah
seorang daripadanya, namun mereka tidak merasakan kebaikan
daripada anak itu.
Lalu aku pun mengaminkannya."
[ DiRiwayatkan oleh Imam Bukhari MUTAKHIR
Rektor UIAM dipilih Tokoh Maal

Hijrah Pahang
2013/11/05 - 10:39:39 AM
Cetak
Emel Kawan
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Profesor Datuk Seri Dr Zaleha Kamaruddin

KUANTAN: Rektor Universiti Islam Antarabangsa Malaysia
(UIAM), Profesor Datuk Seri Dr Zaleha Kamaruddin dipilih
sebagai penerima Anugerah Tokoh Maal Hijrah Pahang
2013/1435M.
Anugerah disampaikan Pengerusi Jawatankuasa Dakwah Islamiah
dan Tugas-tugas Khas negeri, Datuk Syed Ibrahim Syed Ahmad
pada Majlis Sambutan Maal Hijrah peringkat negeri di Auditorium
RTM, di sini, hari ini.] Religious views on female genital mutilation
(FGM) vary even within the same religious tradition. FGM is found only
within and adjacent to Muslim communities,[1] but the practice
predates Islam, is not required by it. It is also practiced by the Christian
Copts in Egypt and Sudan, and by animist groups.[2] The only Jewish
group known to have practiced it are the Beta Israel of Ethiopia.[3]
It is generally accepted that there is no close link between the practice
and religious belief. Despite this, there is a widespread view in several
countries, particularly in Mali, Eritrea, Mauritania, Guinea and Egypt,
that FGM is a religious requirement.[4]
Doa-Doa yang di-Ameen kan oleh Baginda kekasih AllahDo not love
half lovers
Do not entertain half friends
Do not indulge in works of the half talented
Do not live half a life
and do not die a half death
If you choose silence, then be silent
When you speak, do so until you are finished
Do not silence yourself to say something
And do not speak to be silent
If you accept, then express it bluntly
Do not mask it
If you refuse then be clear about it
for an ambiguous refusal is but a weak acceptance
Do not accept half a solution
Do not believe half truths
Do not dream half a dream
Do not fantasize about half hopes
Half a drink will not quench your thirst
Half a meal will not satiate your hunger
Half the way will get you no where
Half an idea will bear you no results
Your other half is not the one you love
It is you in another time yet in the same space
It is you when you are not
Half a life is a life you didn't live,
A word you have not said
A smile you postponed
A love you have not had
A friendship you did not know
To reach and not arrive
Work and not work
Attend only to be absent
What makes you a stranger to them closest to you
and they strangers to you
The half is a mere moment of inability
but you are able for you are not half a being
You are a whole that exists to live a life
not half a life
--Gibran Khalil Gibran Dan barangsiapa yang berjihad, maka sesungguhnya

jihadnya itu adalah untuk dirinya sendiri. Sesungguhnya Allah benar-benar
Maha Kaya (tidak memerlukan sesuatu) dari semesta alam." (QS. AL
ANKABUT:6The islamization of malay worldview: a cultural transormation.
Ismail mamat
William C Chittick,The Self-Disclosure of God: Principles of Ibn al-‘Arabī ’s

Cosmology (New York: State University of New York Press, 1997) and “The
Five Divine Presences: From al-Qunawi to al-Qaysari,” The Muslim World 72,
1982, pp. 107-128. Graduate School of Asian and African Area
Studies, Kyoto University, Japan Bandingan (derma) orang-orang yang
membelanjakan hartanya pada jalan Allah, ialah sama seperti sebiji benih
yang tumbuh menerbitkan tujuh tangkai; tiap-tiap tangkai itu pula
mengandungi seratus biji. Dan (ingatlah), Allah akan melipatgandakan pahala
bagi sesiapa yang dikehendakiNya, dan Allah Maha Luas (rahmat) kurniaNya,
lagi Meliputi ilmu pengetahuanNya.  (Al-Baqarah 2:261)
Bulan kemerdekaan datang lagi. Malah lebih beruntung, sambutan merdeka

tahun ini disambut bersama keberkatan bulan Ramadhan. ABIM Negeri
Selangor mendoakan agar merdeka tahun ini disambut dengan penuh
kerahmatan dan kesyukuran.
Bagaimanapun keberkatan berganda ramadhandan kemerdekaan dicarikkan

dengan berita satu konsert artis barat .Konsert MLTR yang dijangka
berlangsung pada penghujung bulan ini bertempat di arena of stars Genting.
Maka ramai umat Islam tertanya-tanya apa perlunya, konsert itu diadakan
pada bulan ramadhan. Walaupun sebahagiannya beranggapan, tiada masalah
konsert itu diteruskan.Bukannya dilakukan di kawasan majoriti Islam,
bahkan tidak ada paksaan untuk umat islam untuk menyaksikan konsert
tersebut.
Benarkah begitu ?
Penganjuran Konsert ini memberikan tanda jelas kepada ABIM Negeri
Selangor kepada beberapa isu utama;
1. Patriotisme yang semakin lemah

Hari kebangsaan adalah suatu kesempatan untuk kita menggilap semangat
patriotik, hubbul watan atau cintakan tanah air. Patriotisme adalah
manifestasi rasa cinta dan tanggungjawab terhadap bangsa dan negara
seperti yang disebut oleh Prof. Ismail Al Faruqi : “ Patriotisme adalah suatu
yang positif dan digalakkan dalam Islam. Berbakti kepada bangsa dan
berkhidmat kepada negara dengan jujur dan amanah merupakan satu
kewajipan menurut Undang-undang Islam. Pengabaian atau pengkhianatan
terhadap tanggungjawab tersebut dianggap sebagai kesalahan yang
membawa hukuman duniawi dan ukhrawi”.
Muhammad Iqbal, seorang pemikir dan filosof yang ulung, juga mempunyai
pandangan yang positif terhadap patroitisme. Beliau mengungkapkan : “
Patriotisme merupakan satu kebajikan yang benar-benar selaras dengan
fitrah manusia dan mempunyai tempat di dalam moral manusia. Namun yang
paling penting sebenarnya adalah keyakinan manusia, kebudayaanya dan
tradisinya. Inilah hal-hal yang merupakan makna yang seharusnya dibawa
dalam hidup dan mati kita, bukan sejengkal tanah dimana jiwa manusia
kebetulan dihubungkan untuk sementara waktu.”
Bangsa yang berjiwa merdeka adalah bangsa yang sensitif dengan maruah
dan martabatnya. Mereka tahu betapa mahalnya maruah dan martabat itu.
Penganjuran konsert Avril merupakan manifestasi dari terhakisnya semangat
patriotisme dan suburnya kembali penjajahan budaya yang membeliti minda
dan pemikiran kita.
Sekadar catatan, pada pembukaan gilang gemilang Sukan Olimpik Beijing

2008, Presidennya Hu Jintao menyampaikan ucapan dalam bahasa
ibundanya. Menyedari impak sukan Olimpik yang disaksikan oleh berbilion
penduduk dunia itu, pastinya akan menampilkan kehebatan, kebanggaan,
dan jati diri sesebuah bangsa kepada dunia. Ironisnya , dimanakah
kedudukan bahasa dan budaya kita hari ini ?
Bangsa yang berjiwa merdeka adalah bangsa yang kaya dengan cita-cita dan
daya usaha. Mereka tahu apa yang harus dikerjakan tanpa dikerah , tanpa
diperintah. Mungkin kerana menyedari hakikat wujudnya jiwa hamba anak
jajahan itu, Al marhum Dr Burhanuddin Al Helmi ketika mengobarkan
semangat kebangsaan telah memberikan perhatian khusus kepada aspek
pembinaan jiwa merdeka sebagaimana yang tersirat dalam ungkapan
puitisnya, “ Di atas robohan Kota Melaka, kita dirikan jiwa Merdeka “.
Sehubungan dengan itu kita seharusnya bersedia untuk membongkar dan
melempar segala unsur-unsur jiwa hamba yang masih tersisa itu. Selayaknya
jiwa hamba hanya merupakan pengabdian makhluk kepada khaliknya.
2. Budaya hedonisme melampau
Sebelum ini bagaikan tidak sah acara kemerdekaan tanpa sambutan konsert
dan pesta-pestaan. Entah dimana silapnya , erti kebudayaan nampaknya
kian dangkal dan sempit. Seolah –olah acara kebudayaan yang terbayang
ialah joget lambak, dikir barat dan seni hiburan lainnya. Memang hal-hal
begitulah yang selalu mengisi acara majlis-majlis yang membawa nama
kebudayaan. Walhal kebudayaan bukan Cuma seni dan bukan sekadar
hiburan. Ia adalah suatu yang lebih serius, dengan bidang cakupannya yang
amat luas meliputi aspek falsafah, pemikiran, ilmu, kesenian, artifak dan
aspek-aspek cara hidup lainnya.
Apa perlunya lagi kita mengadakan konsert dari barat itu sedangkan tanpa
konsert itu pun MLTR bersedia diakses melalui kecanggihan teknologi yang
pelbagai ! Apakah yang diharapkan dari penganjuran konsert seperti ini?
Keuntungan ekonomi atas nama produk pelancongan ? atau hanya untuk
keseronokan semata-semata ? Inilah faham hedonisme yang menurut
pengertian Kamus Dewan ialah pegangan atau pandangan hidup yang
mementingkan keseronokan atau kesenangan hidup.
Menyoroti sejarah lalu , fahaman hedonisme didukung oleh Aristipus , salah

seorang murid Socrates. Hal ini merujuk kepada pertanyaan Socrates kepada
beliau tentang tujuan terakhir bagi kehidupan manusia atau apa yang
terbaik untuk manusia. Aristipus kemudiannya menyatakan yang terbaik
untuk manusia adalah kesenangan.
Idea ini kemudiannya dikembangkan oleh Epicurus dengan mengatakan

tujuan hidup adalah untuk kesenangan dan kedamaian. G.E Moore dilihat
sebagai tokoh kontemporari hedonisme. Beliau berkata : ” Konsep baik yang
bertitik tolak kepada keseronokan dan tidak ada yang baik kecuali
keseronokan dan hanya keseronokan sahaja yang menjadikan kebaikan
sebagai satu matlamat.
Cukuplah kita meraikan sambutan Kemerdekaan dengan acara-acara

hiburan. Pengisian merdeka masih gah tanpa sambutan pesta-pestaan
mahupun konsert. Pengisian merdeka harus di renungi dan dihayati oleh
setiap dari kita. Kita yang bakal mencorak da mewarnakan masa depan
negara kita. Cukuplah 50 tahun kita menyambut kemerdekaan dengan
konsert !
Ada orang berkata, anak muda! budaya popular kunjungannya hanya

semusim, masa edannya akan berakhir bila sampai seruan taubat! Tapi
apakah kita harus lupa bahawa generasi tua hari ini yang terdiri daripada
kelompok penting pembuat dasar, pemimpin , orang yang diberi amanah dan
tanggungjawab adalah cerminan dari dari budaya masa lalu, dari a-go- go,
yankies, hippies, raggae, rock, punk, dan segala macam budaya popular.
Maaf , bukan semua, tetapi tidak pula menafikannya.
Konsert MLTR dan apa jua konsert yang sewaktu dengannya akan memberi
makna yang signifikan terhadap budaya kita. Dalam era globalisasi , sudah
tentu kita tidak terlepas dari unsur-unsur luar. Tidak bererti menolak
konsert ini bermakna kita menolak segala yang bersikap asing. Yang perlu
ada ialah kemampuan kita untuk bersikap kritsis dan selektif dalam memilih
yang mana serasi dan mana yang bertentangan dengan budaya kita.
Dalam hal ini Kementerian yang berkaitan , harus mengembangkan dan

meluaskan lagi wawasan budaya dengan lebih jelas dan komprehensif.
Negara kita tidak kurang mempunyai artis-artis, seniman- seniman,
saterawan, budayawan yang berpotensi dan hebat. Mengapa tidak sahaja
kita bentuk mereka mengikut acuan kita sendiri ?
Mudahan-Mudahan penat lelah mereka yang telah merumuskan dasar

Kebudayaan Kebangsaan yang bercirikan kepribumian dan keIslaman itu
akan punya makna dan harga yang setimpal. Negara kita adalah
tanggungjawab kita.
Ini merupakan suara anak-anak muda pasca merdeka . ABIM Negeri Selangor
rindu dan ingin sekali mendengar suara-suara budayawan, seniman-seniman
, cendiakawan, agamawan, Mufti-mufti memberikan pandangan. Suara yang
merentasi dan melewati sempadan politik, bahasa dan bangsa. Ini bukan
soal ada apa dengan MLTR Ini Soal ada apa dengan kita ?
Hazlina Abd Razak

Pengerusi Darul Wardah
Angkatan Belia Islam Malaysia Selangor
Anjung Berkat,
226 Wisma MAIS, Seksyen 3
Shah Alam
019-2774175 , lina4570@yahoo.com
Rahasia Sunnah Tidak Diperbolehkannya Meniup Air Yang Masih Panas

Makan Dan Minum Bagi Seorang Musli Sebagai Sarana Untuk Menjaga
Kesehatan Badannya Supaya Bisa Menegakkan Ibadah Kepada Allah
Subhanahu Wa Ta'ala. Karenanya Dia Berusaha Agar Makan Dan
Minumnya Mendapatkan Pahala Dari Allah. Caranya, Dengan
Senantiasa Menjaga Kehalalan Makanan Dan Minumanya Serta
Menjaga Adab - Adab Yang Dituntunkan Islam.
Makan dan minum seorang muslim tidak sebatas aktifitas memuaskan

nafsu, menghilangkang lapar dan dahaga semata. Karenanya, seorang
muslim apabila tidak lapar maka dia tidak makan dan apabila tidak
haus, dia tidak minum. Hal ini seperti yang diriwayatkan dari seorang
sahabat :
َُ ‫نَحْ نُ قَ ْومُ ُلَ نَأْكلُ َحتَّى نَج ْو‬
ْ َ‫ع َوإِذَا أ َ َك ْلنَا ُلَ ن‬
ُ‫شبَع‬
“Kita (kaum muslimin) adalah kaum yang hanya makan bila lapar dan
berhenti makan sebelum kenyang.“
Dari sini, maka seorang muslim dalam makan dan minumnya senantiasa
memperhatikan adab Islam yang telah dicontohkan Nabi shallallahu
'alaihi wasallam agar bernilai ibadah. Dan di antara adabnya adalah
tidak bernafas dan meniup minuman. Hal ini didasarkan pada beberapa
hadits, di antaranya dari Abu Qatadah, Nabi shallallahu ‘alaihi wasallam
bersabda, “Jika kalian minum maka janganlah bernafas dalam wadah air
minumnya.” (HR. Bukhari no. 5630 dan Muslim no. 263)
Dari Ibnu Abbas, “Sesungguhnya Nabi shallallahu ‘alaihi wasallam

melarang untuk bernafas atau meniup wadah air minum.” (HR. Al-
Tirmidzi no. 1888 dan Abu Dawud no. 3728, dan hadits ini dishahihkan
oleh Al-Albani)
Dan juga hadits Abu Sa'id al-Khudri radliyallah 'anhu, Bahwa Nabi
shallallahu 'alaihi wasallam melarang untuk meniup di dalam air
minum." (HR. al-Tirmidzi no. 1887 dan beliau menyahihkannya)
Dalam Syarah Shahih Muslim, Imam Nawawi mengatakan, “Larangan

bernafas dalam wadah air minum adalah termasuk etika karena
dikhawatirkan hal tersebut mengotori air minum atau menimbulkan
bau yang tidak enak atau dikhawatirkan ada sesuatu dari mulut dan
hidung yang jatuh ke dalamnya dan hal-hal semacam itu."
Dalam Zaadul Ma'ad IV/325 Imam Ibnul Qayyim mengatakan, “Terdapat

larangan meniup minuman karena hal itu menimbulkan bau yang tidak
enak yang berasal dari mulut. Bau tidak enak ini bisa menyebabkan
orang tidak mau meminumnya lebih-lebih jika orang yang meniup tadi
bau mulutnya sedang berubah. Ringkasnya hal ini disebabkan nafas
orang yang meniup itu akan bercampur dengan minuman. Oleh karena
itu, Rasulullah shallallahu 'alaihi wasallam melarang dua hal sekaligus
yaitu mengambil nafas dalam wadah air minum dan meniupnya.
Apa Hikmahnya?
Apa hikmahnya, sering menjadi pertanyaan kita sebelum

mengamalkannya. Padahal dalam menyikapi tuntunan Islam hanya
sami'na wa atha'na (kami mendengar dan kami taat), tanpa harus
terlebih dahulu mengetahui hikmahnya. Hal ini sebagaimana yang
dikatakan oleh Umar bin al-Khathab sesudah mencium hajar Aswad,
"Sesungguhnya aku tahu engkau hanya seonggok batu yang tidak bisa
menimpakan madharat dan tidak bisa mendatangkan manfaat. Kalau
seandainya aku tidak melihat Nabi shallallahu 'alaihi wasallam
menciummu, pasti aku tidak akan menciummu." (HR. Al-Bukhari no.
1494 dan Muslim no. 2230)
Namun yang jelas bahwa setiap yang disyariatkan dan dituntunkan oleh
Islam pasti mendatangkan kebaikan dan setiap yang dilarangnya pasti
mendatangkan madharat. Dan apabila seorang muslim mengetahui
hikmah dari sebuah syariat, maka dia akan semakin mantap dalam
mengamalkannya. Dan apabila belum mampu menyingkapnya, maka
keterangan dari Al-Qur'an dan Sunnah sudah mencukupi.
Di antara hikmah larangan meniup minuman yang masih panas adalah

karena nanti struktur molekul dalam air akan berubah menjadi zat asam
yang membahayakan kesehatan.
Sebagaimana yang diketahui, air memiliki nama ilmiah H20. ini berarti
di dalam air terdapat 2 buah atom hidrogen dan satu buah atom
oksigen yang mana 2 atom hidrogen tersebut terikat dalam satu buah
atom oksigen. Dan apabila kita hembus napas pada minuman, kita akan
mengeluarkan karbon dioksida (CO2). Dan apabila karbon dioksida
(CO2) bercampur dengan air (H20), akan menjadi senyawa asam
karbonat (H2CO3). Zat asam inilah yang berbahaya bila masuk kedalam
tubuh kita. Dari Abdillah Bin Amr Bin 'Ash Dari Nabi SAW, Beliau
Bersabda," Akan Dikatakan Kepada Shahib Al Qur'an,
" Bacalah Dan Naiklah Serta Tartilkan Sebagaimana Engkau Dulu
Mentartilkan Al Qur'an Di Dunia, Sesungguhnya Kedudukanmu Di Akhir
Ayat Yang Kau Baca." ( HR. Abu Daud Dan Turmudzi).
Hadits Ini Menunjukkan Keutamaan Bagi Mereka Penghafal Al - Qur'an.
Berikut Ini Tips Untuk Menghafal Al Qur'an Beberpa Diantaranya

Disampaikan Oleh Syekh Osama Abdul Azeem Dari Universitas Al
Azhar Kairo, Mesir
* Yang Pertama, Pastikan Anda Sudah Benar - Benar Bertobat.

Sebab Allah Tidak Akan Memberikan Kelapangan Bagi Mereka Yang
Berdosa.
Imam Syafi'i Pernah Mengungkapkan Kepada Gurunya Akan Kesulitan
Dia Dalam Menghafal
Lalu Gurunya Meminta Dia Untuk Meninggalkan Perbuatan Dosa
* Camkan Dalam Pikiran Tentang Betapa Mulianya Penghafal Al Qur'an

Itu Seperti Disebutkan Dalam Hadits Diatas Sehingga Anda Memiliki
Semangt Untuk Terus Menghafal Al Qur'an & Mintalah Kepada Allah
Untuk Membimbing Anda Dla Menghafal Al Qur'an
* Luangkan Waktu Khusus Per Hari Atau Beberapa Hari Untuk
Menghafal Al Qur'an. Waktu Yang Memang Ketika Anda Sedang Tidak
Sibuk Dengan Urusan Lainnya.
* Gunakan kopi Al-Qur'an yang sama tiap kali hendak menghafal. Hal
ini dikarenakan otak kita menangkap ‘snapshot’ dari halaman-halaman.
* Mulailah Dari Surat Yang Anda Anggap Termudah Bagi Anda. Banyak
Yang Menganjurkan Untuk Memulai Menghafal Dari Lima Juz Terakhir (
Juz 30 Lalu Juz 29 Dan Seterusnya )
* Awali Dari Surat Yang Anda Benar - Benar Suka Untuk Menghafalnya,
Lalu Diikuti Oleh Surat Yang Anda Sering Dengar Dan Diikuti Dengan
Surat - Surat Yang Anda Kenali Dari Hati Anda. Jangan takut salah,
karena dengan kesalahan yang pertama kita dapat menambah
pengetahuan utk mencari jalan yang benar pada langkah kedua..." Para
ulama silam termasuk Imam al-Ghazali q.s dan kemudiannya di
nusantara ini Sheikh Abdul Samad al-Falimbani q.s telah
membahagikan tingkatan ilmu kepada 3 bahagian: mubtadi'
(permulaan), mutawasit (pertengahan) dan muntahi
(pengakhiran/tertinggi). Tetapi hari ini ilmu yang sepatutnya diajar
hanya kepada golongan muntahi, diajar kepada orang awam yang tiada
asas yang kukuh. Ilmu masail khilafiyyah yang sepatutnya khusus
kepada perbahasan alim ulama, diajar kepada orang awam. Pening
masyarakat. Tidak semua perkara masyarakat perlu tahu: perbezaan
pandangan dan perselisihan pendapat alim-ulama simpanlah untuk
pengetahuan para asatizah sahaja. Dengan itu, orang awam akan
sentiasa hormat dan kasih pada alim ulama, tanpa sedikit pun hilang
rasa hormat mereka terhadap mana-mana kelompok ulama dan aliran
pemikiran mereka. Itulah yang diajar oleh para imam kita. Imam Shafie
r.a tidak membaca Qunut ketika Solat Subuh berdekatan dengan kubur
Imam Abu Hanifah r.a kerana beradab dengannya.
( Buya Hamka )
Tafsir Al-azhar adalah karya Prof. HAMKA, meskipun tafsir ini
ditulis oleh orang Indonesia, tapi tafsir ini sangat bagus
untuk Anda pelajari terutama bagi Anda yang belum mahir
bahasa arab. tafsir ini cukup membantu untuk Anda yang
ingin mentadabburi al-Qur'an. Bagi Anda yang ingin
mendownloadnya silakan klik link-link di bawah ini
Kotaaz ( Komunitas Tafsir Al Azhar) menyelenggarakan :
Tafsir Al-azhar adalah karya Prof. HAMKA, meskipun tafsir ini
ditulis oleh orang Indonesia, tapi tafsir ini sangat bagus
untuk Anda pelajari terutama bagi Anda yang belum mahir
bahasa arab. tafsir ini cukup membantu untuk Anda yang
ingin mentadabburi al-Qur'an. Bagi Anda yang ingin
mendownloadnya silakan klik link-link di bawah ini
Kajian Tafsir Buya Hamka Bersama : Ust.Bachtiar Nasir
Insya Allah Diselenggarakan :

Hari,Tanggal : Ahad, 9 Maret 2014
Pukul : Ba'da Sholat Subuh
Tempat : Ruang Utama Masjid Agung Al Azhar, Kebayoran, Jaksel
Informasi :
twitter : @TafsiralazharID
Cp : 082260294566
Ajak Serta Keluarga, Sahabat, Dan Rekan Kerja Menuju Majelis Ilmu
* Semakin Muda Usia Anda Maka Akan Semakin Mudah Menghafal Al

Qur'an.
Semakin Tua Usia Anda Maka Anda Akan Semakin Sibuk Dan Kapasitas
Memori Otak Anda Semakin Berkurang.
Namun Tidak Pernah Ada Kata Terlambat, InsyaAllah. Jika Kapasitas
Memori Anda Ketika Masih Kecil Atau Remaja Tidak Begitu Banyak
Dipakai Maka Anda Mungkin Dapat Dengan Cepat Menghafal Al Quran.
* Setelah Menyelesaikan Beberapa Ayat, Baca Ayat - Ayat Tersebut

Dalam Shalat Anda. Cara Lainnya Yaitu Anda Bisa Dengan Berlatih
Bersama Teman Atau Pasangan Anda.
BUKTI DAN KETERANGAN BAHWA SALAPI WAHABI NOE

KHAWARIJ
Golongan Salafi/Wahabi dan pengikutnya ini sering berkata
bahwa mereka akan mengajarkan syari’at Islam yang paling
murni dan benar, sehingga mudah mensesatkan sampai-sampai
berani mengkafirkan, mensyirikkan sesama muslimin yang tidak
sependapat atau sepaham dengan mereka. (baca pengkafiran
Muhamad Abdul Wahhab terhadap para ulama pakar pada
halaman selanjutnya)
Menurut pendapat sebagian orang bahwa faham golongan
Wahabi/Salafi (baca makalah dibuku ini dan diwebsite-website
yang menentang ajaran Muhammad Ibnu Abdul-Wahhab ) pada
zaman modern ini seperti golongan al-Hasyawiyyah, karena
kepercayaan-kepercayaan dan pendapat-pendapat mereka
mirip dengan golongan yang dikenali sebagai al-Hasyawiyyah
pada abad-abad yang awal. Istilah al-Hasyawiyyah adalah
berasal daripada kata dasar al-Hasyw yaitu penyisipan,
pemasangan dan kemasukan.
Ahmad bin Yahya al-Yamani (m.840H/1437M) mencatatkan
bahwa: Nama al-Hasyawiyyah digunakan kepada orang-orang
yang meriwayatkan hadits-hadits sisipan yang sengaja
dimasukkan oleh golongan al-Zanadiqah sebagaimana sabda
Nabi saw. dan mereka menerimanya tanpa melakukan
interpretasi semula, dan mereka juga menggelarkan diri mereka
Ashab al-Hadith dan Ahlal-Sunnah wa al-Jamaàh…Mereka
bersepakat mempercayai konsep pemaksaan (Allah
berhubungan dengan perbuatan manusia) dan tasybih (bahwa
Allah seperti makhluk-Nya) dan mempercayai bahwa Allah
mempunyai jasad dan bentuk serta mengatakan bahwa Allah
mempunyai anggota tubuh dan lain sebagainya.
Al-Syahrastani (467-548H/1074-1153M) menuliskan bahwa:
Terdapat sebuah kumpulan Ashab al-Hadits, yaitu al-
Hasyawiyyah dengan jelas menunjukkan kepercayaan mereka
tentang tasybih (yaitu Allah serupa makhluk-Nya) …sehingga
mereka sanggup mengatakan bahwa pada suatu ketika, kedua-
dua mata Allah kesedihan, lalu para malaikat datang menemui-
Nya dan Dia (Allah) menangisi (kesedihan) berakibat banjir
Nabi Nuh a.s sehingga mata-Nya menjadi merah, dan Àrasy
meratap hiba seperti suara pelana baru dan bahwa Dia
melampaui Àrasy dalam keadaan melebihi empat jari di
segenap sudut. [Al-Syahrastani, al-Milal wa al-Nihal, h.141.]
Begitu juga faham sekte Wahabi ini seakan-akan menjiplak
atau mengikuti kaum Khawarij yang juga mudah mengafirkan,
mensyirikkan, mensesatkan sesama muslimin karena tidak
sependapat dengan fahamnya. Kaum khawarij ini kelompok
pertama yang secara terang-terangan menonjolkan akidahnya
dan bersitegang leher mempertahankan prinsip keketatan dan
kekerasan terhadap kaum muslimin yang tidak sependapat dan
sefaham dengan mereka.
Kaum khawarij ini mengkafirkan Amirul Mu’minin Imam Ali bin
Abi Thalib kw dan para sahabat Nabi saw. yang
mendukungnya. Kelompok ini ditetapkan oleh semua ulama
Ahlus-Sunnah sebagai ahlul-bid’ah, dan dhalalah/sesat
berdasarkan dzwahirin-nash (makna harfiah nash) serta
keumuman maknanya yang berlaku terhadap kaum musyrikin.
Kaum ini mudah sekali mengkafir-kafirkan kaum muslimin yang
tidak sefaham dengan mereka, menghalal kan pembunuhan,
perampasan harta kaum muslimin selain golongannya/
madzhabnya.
Ibnu Mardawih mengetengahkan sebuah riwayat berasal dari
Mas’ab bin Sa’ad yang menuturkan sebagai berikut :
“Pernah terjadi peristiwa, seorang dari kaum Khawarij menatap
muka Sa’ad bin Abi Waqqash (ayah Mas’ab) ra. Beberapa saat
kemudian orang Khawarij itu dengan galak berkata: ‘Inilah dia,
salah seorang pemimpin kaum kafir!’. Dengan sikap siaga
Sa’ad menjawab; ‘ Engkau bohong!. Justru aku telah
memerangi pemimpin-pemimpin kaum kafir ‘. Orang khawarij
yang lain berkata: ‘ Engkau inilah termasuk orang-orang yang
paling merugi amal perbuatannya ‘ ! Sa’ad menjawab : ‘Engkau
bohong juga ! Mereka itu adalah orang-orang yang mengingkari
tanda-tanda kekuasaan Allah, Tuhan mereka, mengingkari
perjumpaan dengan-Nya (yakni tidak percaya bahwa pada hari
kiamat kelak akan dihadapkan kepada Allah swt.) ’! Riwayat ini
dikemukakan juga oleh Al-Hafidz didalam Al-Fath.
Yang Terakhir Mungkin Akan Menjadi Ide Yang Bagus Jika Anda
Membentuk Suatu Kelompok Sehingga Bisa Saling Mendukung Dan
Menyemangati. Jika Anda Memiliki Anak - Anak Dan Menginginkan
Anak Anda Cepat Dalam Menghafal Al-Qur'an Buatlah Semacam
Kompetisi Diantara Mereka Dan Berikan Balasan Kepada Mereka Yang
Menghafalnya Terbaik. Semoga Allah Membimbing Kita Untuk Selalu
Berada Di Jalan Nya, Amiiin.
Wallahu Musta'an
senyawa H2CO3 adalah senyawa asam yang lemah sehingga efek

terhadap tubuh memang kurang berpengaruh tapi ada baiknya kalau
kita mengurangi masuknya zat asam kedalam tubuh kita karena dapat
membahayakan kesehatan. (Dikutip Dari : Apa Aja: Bahaya Meniup
Minuman Panas Kerja Sama Dengan blog-apa-aja.blogspot.com)
Dari sini juga semakin jelas hiikmah dari larangan Rasulullah shalallahu
‘alaihi wasallam agar ketika minum seteguk demi seteguk, jangan
langsung satu gelas sambil bernapas di dalam gelas. Hal ini karena
ketika kita minum langsung banyak, maka ada kemungkinan kita akan
bernapas di dalam gelas, yang akan menyebabkan reaksi kimia seperti
di atas. Wacana Pengukuhan Aqidah 2 (WPA 2)
~ dari UNISEL ke KUIZM ~
1. Alhamdulillah, kami pihak Lajnah Dakwah PAS Pusat sangat

berbesar hati membawa sekali lagi Wacana Pengukuhan Aqidah
kepada umum dan kali ini adalah siri ke 2 dengan tema Aqidah
Sejahtera Memacu Perjuangan.
2. WPA 2 dijangka lebih menarik apabila kita menampilkan seorang

tokoh dari Pasentran Darus Salam Gontor Indonesia yang juga
merupakan Pimpinan Umum Majlis Intelektual dan Ulamak Muda
Indonesia membentang Kertas Kerja yang bertajuk Ancaman
Pluralisme Terhadap Pemikiran dan Aqidah Ummah.
3. WPA 2 akan dilangsungkan pada 19 April 2014 ini bermula jam 6.00
petang di Dewan Fadzil Noor KUIZM Taman Melewar Gombak KL
sejurus berakhirnya program "Ijtimak ALIMAT Kebangsaan" di tempat
yang sama. Ianya terbuka kepada semua dengan penyertaan percuma.
Namun sumbangan semua pihak ke arah menjayakan siri WPA ini
sangat di alu - alukan.
4. Kertas kerja akan dijual di kaunter - kaunter pendaftaran antara jam

6.00 pm - 6.30 pm sahaja.
_________________
WPA 2
Tema : Aqidah Sejahtera Memacu Perjuangan.
Tarikh : 19 April 2014

Hari : Sabtu
Masa 6.00 pm - 11.45 pm
Tempat : Dewan Fadhil Noor KUIZM Taman Melewar.
Aturcara WPA 2 :
6.00 pm : Pendaftaran
6.30 pm : Al Ma'thurat
6.45 - 7.20 pm : Tazkirah
Oleh : Yb Ust Nik Mohd Abduh Nik Abdul Aziz.

(AJK PAS Pusat dan MP Pasir Mas)
7.25 pm : Solat Maghrib
7.40 - 8.30 pm : Kuliah Maghrib
Tajuk : Aqidah Sejahtera Memacu Perjuangan.
Oleh : Tuan Guru Dato' Tuan Ibrahim Tuan Man .

(Naib Presiden PAS merangkap Pengerusi LDPP)
Pengerusi Kuliah : Ust Zulfikar
Timbalan Pengerusi 3 LDPP
_______________
8.30 pm : Solat Isyak dan makan

_______________
9.00 - 10.00 pm : Kertas 1
Tajuk : Bahaya Fahaman Sekularisme dan Alirannya
Oleh : Ust Zulkifli Ismail

Ketua DUPN Melaka
9.35 pm : soal jawab
Pengerusi K1 : Dr. Riduan Mohamad Nor

Setiausaha LDPP
________________
10.00 - 11.30 pm : Kertas 2
Tajuk : Ancaman Pluralisme Terhadap Pemikiran dan Aqidah Ummah
Oleh : Dr. Hamid Fahmy Zarkasyi

( Pimpinan Umum Majlis Intelektual dan Ulamak Muda Indonesia )
11.00 pm : soal jawab
Pengerusi K2 : Ustazah Nuridah bt Salleh

Timbalan Pengerusi 2 LDPP
_______________
11.30 pm : Ucapan Penutup
Oleh : Yb. Dato' Dr Khairudin Aman Razali At Takiri.

( MP Kuala Nerus dan Ketua Penerangan DUPP )
11.59 pm : bersurai
Nasrudin bin Hassan

~ Pengarah WPA 2 ~
Timbalan Pengerusi 2
Lajnah Dakwah PAS Pusat.
Wallahumusta'anKATA BUYA (Kajian Tafsir Al Azhar Buya

Hamka) akan menjadi sebuah program bersama, majelis yang
mengupas tuntas khazanah Al Quran melalui pena Buya Hamka secara
rinci untuk mengabil hikmah, semangat dan keberkahan.
KATA BUYA Insya Allah diadakan setiap bulan, Ahad ke-3. Dikupas oleh
Ustadz Bachtiar Nasir, Sekjen Majelis Intelektual & Ulama Muda
Indonesia (MIUMI) diawali dengan shalat berjamaah bersama.
KATA BUYA didukung penuh oleh Aliansi Pemuda Islam Indonesia
(APII), ALiM, MJWJ Jakarta, Young Islamic Leaders, Qgen, Pejuang
Subuh, Subuh.net, Islampos, Arrahmah, Kiblat, Al Azhar Seni Bela Diri
(ASBD), YISC, FORTA, dan seluruh keluarga besar Al Azhar.
Kotaaz (Komunitas Tafsir Al Azhar) menyelenggarakan : kajian Tafsir
Buya Hamka bersama : Ustadz Bachtiar Nasir
Insya Allah diselenggarakan : Hari, tanggal : Ahad, 9 Maret 2014 Pukul
: Ba’da Sholat subuh Tempat : Ruang Utama Masjid Agung Al Azhar,
Kebayoran, Jaksel Informasi : twitter : @TafsiralazharID | Cp :
082260294566
INSISTS Terbitkan Buku "Pluralisme Agama: Telaah Kritis Cendekiawan Islam"
Pluralisme Agama merupakan paham yang telah mewabah menikam
pemikaran Umat Islam Indonesia. Paham ini merayapi sisi-sisi
kehidupan umat. Dalam bidang politik, pendidikan, sampai syariah.
Sedikit banyak tersebarnya paham ini dibermacam sisi kehidupan, telah
menghadirkan kekeliruan yang besar dalam pola pikir umat, khususnya
kaum muda.
Institute for the Study of Islamic Thought and Civilizations (INSISTS)

telah menyadari bahaya dan kekeliruan paham ini sejak awal tahun
2000-an. Kesadaran itu kemudian diejawantahkan dengan menerbitkan
dua edisi Jurnal ISLAMIA ((Edisi Thn I No 3 [September-November
2004] dan edisi Thn I No 4 [Januari-Maret 2005]) masing-masing
mengenai Kesatuan Transenden Agama-Agama dan Teologi Global.
Dua wacana penting dalam gagasan Pluralisme Agama. Hadirnya dua
edisi Jurnal ISLAMIA berisi tulisan-tulisan serius mengenai Pluralisme
Agama itu mendapatkan sambutan yang baik, khususnya dari Umat
Islam di Indonesia.
Setelah 8 tahun berlalu, sejak penerbitan dua edisi ISLAMIA tersebut,

ternyata persoalan-persoalan seputar Pluralisme tetap membumbung
disekitar keseharian umat. Gagasan ini tidak hanya berkeliaran di ranah
akademis, namun juga telah merasuk hingga ke dalam tembok
pesantren. Permintaan berbagai pihak untuk membeli dan memiliki dua
Islamia itu tetap berdatangan. Sementara persediaan Jurnal ISLAMIA
edisi lama di INSISTS sangat terbatas. Melihat hal tersebut, akhirnya
INSISTS memutuskan untuk kembali menerbitkan dua edisi Jurnal
ISLAMIA tersebut dalam bentuk buku.
Tentu saja proses penyuntingan dan penataan ulang atas bahan-bahan

dari kedua edisi ISLAMIA itu harus dilakukan. Pemilahan dan pemilihan
naskah yang akan dimuat dalam buku dilakukan dengan
memperhatikan berbagai pertimbangan. Setelah melalui penyuntingan
dan penataan ulang, maka hadirlah buku Pluralisme Agama: Telaah
Kritis Cendekiawan Muslim yang disunting oleh Direktur Eksekutif
INSISTS, Adnin Armas.
Buku ini terdari dari dua bagian utama. Bagian pertama menghadirkan 3
tulisan yang berisi bahasan mendalam mengenai gagasan Kesatuan
Transenden Agama-Agama. Bagian Kedua berisi 5 tulisan yang berisi
telaah kritis atas gagasan Teologi Global.
Tulisan pada bagian pertama ialah: “Gagasan Frithjof Schuon tentang

Titik-Temu Agama-Agama” karya Adnin Armas; “Ibn al-‘ArabÊ tentang
Pluralisme Agama” karya Mohd Sani Badron; dan “Kesatuan
Transenden Agama-Agama: Sebuah Tanggapan Awal” hasil telaah Wan
Azhar Wan Ahmad.
Sementara bagian ke-2 terdiri dari tulisan berjudul “Pluralisme dan

Persoalan Teologi Kristen” karya Adian Husaini; “Agama dalam
Pemikiran Barat Modern dan Pascamodern” karya Hamid Fahmy
Zarkasyi; “Dekonstruksi Arkoun terhadap Makna Ahl al-KitÉb” karya
Malki Ahmad Nasir; “Konsep Ahl al-KitÉb dalam Tradisi IslÉm” karya
Muhammad Azizan Sabjan dan Noor Shakirah Mat Akhir; serta “Tafsir
Ayat-Ayat Ahl al-KitÉb” hasil pemikiran Fahmi Salim.
Tulisan Anis Malik Thaha dalam kedua Jurnal ISLAMIA, yaitu Konsep
World Theology dan Global Theology (Jurnal ISLAMIA Edisi Thn. I No.
4 [Januari-Maret 2005]) dan Seyyed Hossein Nasr Mengusung
“Tradisionalisme” Membangun Pluralisme Agama (Jurnal ISLAMIA Thn. I
No. 3 [September-November 2004]), tidak disertakan dalam buku ini
karena telah dikembangkan dan kemudian diterbitkan dalam buku
tersendiri: Tren Pluralisme Agama (Gema Insani Press: 2005).
Tulisan-tulisan di atas yang kemudian dilengkapi Kata Pengantar

Penerbit, Kata Pengantar Penyunting, Tabel Transliterasi, daftar
singkatan, Indeks, daftar pustaka, keterangan singkat penulis, juga
profil singkat INSISTS termuat dalam buku ukuran 14 x 21 cm setebal
xx+223 dan dicetak dalam kertas bookpaper 70 gram. Buku dengan
nomor ISBN 978-602-19985-1-9 ini dijual dengan harga Rp 65.000 per
eksemplar.
Dalam penyebaran serta penjualan buku ini, INSISTS bekerjasama

dengan 9 Jaringan resmi INSISTS, yaitu: InPas (Surabaya), ITKON
(Malang), PSPI (Solo), IPI (Yogyakarta), STAIPI (Garut), PIMPIN
(Bandung), Disc Masjid UI (Depok), CGS (Bogor) dan KMKI (Jakarta). 9
Jaringan INSISTS ini sekaligus merupakan penyalur resmi buku
Pluralisme Agama: Telaah Kritis Cendekiawan Muslim.
Selain dijual secara terbuka, INSISTS-pun menyediakan 300 buku

Pluralisme Agama: Telaah Kritis Cendekiawan Muslim untuk dibagikan
secara gratis kepada tokoh umat, organisasi Islam, media,
perpustakaan, lembaga dakwah mahasiswa, pesantren dan juga kepada
pihak-pihak lain yang telah ditetapkan oleh INSISTS. Tujuan dari hal ini
ialah agar gagasan utama dalam buku ini dapat ditelaah oleh unsur-
unsur penting Umat Islam, khususnya di Indonesia ini.
INSISTS juga membuka peluang kerjasama bagi pihak-pihak yang

berminat untuk melakukan bedah buku atau menjadi penyalur
penjualan buku Pluralisme Agama: Telaah Kritis Cendekiawan Muslim.
Pihak yang ingin bekerjasama untuk membedah buku Pluralisme ini
dapat menghubungi sekretarian INSISTS di Jl. Kalibata Utara II No. 84,
Jakarta Selatan atau melalui Sms center 0812 INSISTS berusaha sebaik
mungkin agar gagasan utama dalam buku ini tersebar seluas mungkin.
Besar harapan INSISTS umat kemudian paham dan awas akan
kekeliruan dan bahaya dari Pluralisme Agama ini.
Pada akhirnya INSISTS berharap hadirnya buku Pluralisme Agama:

Telaah Kritis Cendekiawan Muslim ini dapat menjadi penyuluh pemikiran
bagi Umat IslÉm khususnya dalam pasal Pluralisme Agama. Sebab
sesuatu yang akan mengakibatkan pencemaran aqidah haruslah
ditawarkan. Buku ini, sekali lagi, diikhtiarkan sebagai penawar bagi
racun aqidah yang dihadirkan Pluralisme Agama.
Kepada AllÉh à kami berserah diri dan bersyukur sembari berharap

ikhtiar ini mendapat ridla-Nya.
Jakarta, 29 Dzulqadah 1434/5 Oktober 2013Hadiths containing

information about the future, written by Sheikh Ahmed al Ghumari. It is
called
Mutabaqat al-Iktiraàt al-Àsriyya lima Akhbara bihi Sayyid al-Bariyya
SallAllahu àlayhi wa-Sallam ("The Conformity of Contemporary
Inventions to What Was Foretold by the Master of Creation upon him
ed
peace"). An interesting book on the hadiths announcing modern
ANWAR IBRAHIM: PERTAHAN PRINSIP

KELUHURAN BERAGAMA DAN
MENYANGGAH FAHAM MELAMPAU
Jun 6th, 2011
Kita menyedari agama Islam mempunyai kedudukan yang unik di
negara ini dan di rantau Asia Tenggara. Peranan mubaligh yang
menerapkan pesan Islam secara aman dan berperingkat telah berupaya
membentuk weltanschauung umat Islam yang terbuka dan toleran
(tasamuh) terhadap kemajmukan budaya. Islam juga telah berperanan
merungkai minda umat Melayu yang sebelumnya berasaskan mitos
serta tahyul kepada pemikiran yang rasional yang sejajar pula dengan
pesan- pesan Al Quran.
Agama Islam merupakan agama yang menjunjung prinsip Keadilan,
cintakan keamanan, menghormati hak penganutnya dan juga hak
penganut agama lain untuk mengamalkan kepercayaan mereka. Prinsip
utama syariah yang dikenali sebagai maqasid syariah merumuskan
bahawa adalah satu keutamaan untuk melindungi agama, nyawa,
keturunan, aqal, harta dan maruah.
Makanya berteraskan kefahaman Islam yang tepat, penghayatan
agama yang tuntas oleh umat Islam untuk memastikan cara hidup yang
berintegriti. Umat Islam yang mahu memenuhi maksud ihsan dan
keadilan sebagaimana yang sering dianjurkan pastinya menolak
penindasan, rasuah serte segala bentuk penyelewengan. Oleh itu tidak
hairanlah ramai dari kalangan umat Islam kesal dengan sikap pimpinan
Umno serta media kongkongannya yang tidak konsisten dalam
penghayatan agamanya. Apatah lagi rasuah dan penyelewengan kuasa
masih berleluasa.
Mutakhir ini, ada pimpinan Umno dan media yang dimilikinya mencuba
menggugat keamanan antara penganut agama di Malaysia dengan
retorika perkauman sempit yang tajam, dangkal dan tidak berasaskan
prinsip Keadilan sebagaimana dianjurkan Islam. Upaya mereka semata
mata mahu menakut-menakutkan umat Islam serta menimbulkan
prasangka antara kita.
Kita kesal kerana retorika serta propaganda pimpinan Umno dan media
yang dimilikinya hanya membantutkan usaha baik dari kalangan kita
demi memenuhi maksud pesan Li ta’arafu, iaitu berusaha kenal
mengenali antara kita yang berbeza kepercayaan dan budaya.
Dengan nada yang sama maka kami juga ingin menyanggah
kecenderungan sebahagian yang menyarankan faham melampau di
kalangan penganut agama mereka tanpa menghiraukan sensitiviti umat
Islam di negara ini.
Maka kepada wakil wakil badan Islam serta agama agama Buddha,
Kristian, Hindu dan lainnya, kami ingin mengulangi komitmen
mempertahankan prinsip keluhuran hidup beragama yang termaktub
dalam Perkara 3, Perlembagaan Persekutuan.
ANWAR IBRAHIM
CINTA MAMPU INKLUSIFKAN DAKWAH KEPADA NON-MUSLIM DI
KOREA, P.PINANG... Reported by Abu Hurairah (RA): The Messenger
of Allah (peace be upon him) said, "It is not permissible for a believer to
forsake his (Muslim) brother for more than three days. If three days
have passed, he should meet him and greet him; and if other responds
to it they will both share the reward; but if he does not respond, he will
bear his sin and the one who (has taken the initiative to) greet (the
other) will be absolved of the sin of forsaking (one's brother in Faith).''
[Abu Dawud - Riyad us Saliheen Chapter 280, 1597]
Perginya seorang pengasas Parti Keadilan dan pejuang tegar hak
asasi. Irene Fernandez, you will be remembered dearly. We shall
continue the struggle u left behind. Rest in peace Irene.
"Katakanlah: Jika kamu (benar-benar) mencintai Allah, ikutilah aku,

niscaya Allah mengasihi dan mengampuni dosa-dosamu. Allah Maha
Pengampun lagi Maha Penyayang." [Surah Ali Iimran: 31] Bela derita
pekebun getah, solidariti 5 April di Baling
APR 02, 2014 HARAKAHDAILY Saya adalah seorang manusia yang

percaya bahawa cinta dan kasih sayang itu adalah salah satu elemen
yang sangat penting dalam kehidupan.
Dan saya tidak tahu apa yang para juri nampak daripada penulisan
saya, kerana saya tidak terlalu berharap untuk terpilih dan berjaya
untuk saringan kolumnis wanita Langit Ilahi sebelum ini.
Namun saya percaya, ada sebab kenapa Tuhan dorongkan saya di
jalan ini.
Oleh itu, di sini saya kongsikan salah satu artikel yang telah saya tulis
bertajuk 'Bukalah Mata dan Raikan Cinta' (selain daripada artikel
berkenaan Waqaf) sewaktu menyertai pencarian kolumnis wanita Langit
Ilahi, hampir sebulan setengah yang lalu.
Semoga ada manfaatnya.
Kerana cinta itu untuk kita semua.

_________________________________________________________
_________
Cinta. Apabila disebut perkataan ini, mungkin saja ramai yang terus
terfikirkan akan hubungan antara sepasang manusia yang berlainan
jantina, iaitu hubungan percintaan antara seorang lelaki dan wanita. Ah,
alangkah sempitnya pemikiran yang sebegitu!
Cinta, adalah satu perkataan yang sangat tepat untuk meraikan maksud
pencipataan manusia itu sendiri. Jika diteliti dengan jelas, manusia
diciptakan oleh sang Penguasa yang Maha penuh dengan cinta dan
rahmat (kasih sayang). Bahkan saja, jika manusia-manusia yang
beriman itu ingin menghayati kalam-kalam indah oleh Tuhan, bukankah
ayat-ayatNya sering bermula dengan kalimah Basmalah? Bismillah-ir-
Rahman-ir-Rahim. Bacalah dengan nama Tuhanmu yang Maha
Pemurah lagi Maha Mengasihani. Lalu bagaimana ada manusia yang
dengan megahnya mendabik dada mengatakan bahawa; “Ah, aku ini
manusia yang jahat yang tidak mengerti apa itu rasa kasihan dan cinta!”
Bohong! Itu kerana dia sendiri tidak pernah mahu duduk meneliti dan
melihat-lihat bahagian hatinya yang paling dalam sekali bahawa di situ
ada satu perasaan yang bernama cinta. Di situ ada satu rasa yang telah
dicampakkan oleh Tuhan ke dalam setiap hati-hati manusia buat
manusia yang lainnya, iaitulah cinta.
Seorang ibu bisa mencintai sepuluh anak yang pernah dikandung

selama sembilan bulan lamanya setiap seorang, seorang guru pasti
luruh hatinya melihatkan wajah-wajah comel dan polos si kecil yang
pantas dididiknya untuk mengenal dunia, bahkan seorang perompak
sahaja kadang-kala runtun hatinya memikirkan nasib si anak dan
isterinya andai saja kejahatannya terdedah di mata manusia. Jelas,
cinta dan kasihan itu adalah satu perasaan fitrah (semulajadi) yang ada
pada diri setiap insan terhadap makhluk-makhluk lain. Tidakkah kita
teringat kepada kisah seorang pelacur di zaman Nabi Muhammad
S.A.W. yang diampunkan dosanya hanya kerana rasa kasihan yang
terbit di hatinya lantas dia menghilangkan dahaga seekor anjing dengan
memberikannya minum? Dalam hadis, Nabi S.A.W. bersabda:
“Diampunkan dosa seorang pelacur yang melintasi seekor anjing yang
berada di tepi sebuah telaga yang lidahnya terjelir. Hampir kehausan
membunuhnya. Maka pelacur itu pun menanggalkan kasutnya, lalu dia
ikat kasut itu dengan tudungnya lantas dia menceduk air untuk anjing
tersebut. Dia diampunkan disebabkan kejadian itu.” (Riwayat al-
Bukhari). Please be informed that MITI will be organising the MITI
Essay Writing Competition 2014 for undergraduates from the public and
private universities in Malaysia.
Buku: Ayah BUYA HAMKA. Nama besar ini bukan hanya dikenal sebagai
ulama besar, melainkan juga sebagai sastrawan, budayawan, politisi,
cendikiawan, dan pemimpin masyarakat. Ketokohan serta keagungan
karyanya membuat banyak orang tertarik untuk mengabadikannya.   Melalui
penuturan anak kelimanya, Irfan Hamka, Republika Penerbit ingin mengenal
sosok besar Hamka, namun dari sisi yang lebih dekat; Buya Hamka sebagai
seorang ayah, suami, dan kepala keluarga.   Buku Ayah… menyuguhkan
banyak kenangan, pengalaman, dan kisah luar biasa yang mungkin tak akan
kita peroleh selain dari orang-orang terdekatnya. Dan, Republika Penerbit
merasa beruntung bisa “mendengarnya” langsung dari Penulis, lantas
menyampaikannya kepada pembaca. Semoga pembaca pun dapat
memperoleh manfaat dengan membacanya.    Berikut sebagian kecil nasihat
dan pengalaman yang dikenang oleh Irfan Hamka selama 33 tahun
kebersamaannya dengan Buya Hamka, sang ayah. Kisah-kisah dalam buku
Ayah… akan membawa pembaca mengenal lebih dekat sosok Buya Hamka
dari sisi yang berbeda.   “Ada tiga syarat yang harus dimiliki oleh orang yang
suka berbohong. Pertama, orang itu harus memiliki mental baja, berani,
tegas, dan tidak ragu-ragu untuk berbohong. Jangan seperti kamu
tadi. Kedua, tidak pelupa akan kebohongan yang diucapkannya. Ketiga,
harus menyiapkan bahan-bahan perkataan bohong untuk melindungi
kebenaran bohongnya yang pertama. Contoh, ada seorang teman bertanya
kepada temannya, ‘Tadi hari Jum’at shalat di mana?’ Si teman yang ditanya
sebenarnya tidak ikut shalat berjamaah Jum’at, namun karena malu, dia
berbohong, lalu menjawab, ‘Di Masjid Agung’. Si teman yang bertanya
kembali bertanya, ‘Di lantai mana kau shalat?’ Yang ditanya kembali
menjawab, ‘Di lantai bawah’. Bertambah lagi bohongnya. ‘Saya juga di lantai
bawah, kok. Tidak,bertemu?’ Dengan mantap yang ditanya menjawab, ’Saya
di saf paling belakang’. Coba kau hitung, Irfan! Untuk melindungi bohongnya,
berapa kali dia menambah bohong agar temannya percaya bahwa dia
memang shalat di Masjid Agung? Mengerti kau, Irfan, akan cerita Ayah ini?” –
Halaman 10.   ***  Atau kisah tentang perjalanan maut di Padang
Pasir.    Mulanya, gulungan angin bercampur pasir itu masih berjarak sekitar
dua kilometer di belakang kami. Umar, sopir kami, menambah kecepatan
mobil dari 100, 110, lalu 120 mill per jam. Mobil terasa melayang di atas jalan
raya.   Namun, angin pasir itu lebih cepat menyusul. Badan mobil terdengar
seperti disiram oleh pasir. Suara gemuruh angin terdengar di dalam mobil
kami. Seperti ada ribuan suara siulan yang mengepung mobil kami. Ayah
terus menyebut nama Tuhan, “Allah, Allah”.   Aku pun mengikuti ucapan
Ayah, “Allah, Allah, Allah”. –Halaman 137-138.... Kisah Buya Hamka
BUYA HAMKA. Nama besar ini bukan hanya dikenal sebagai
ulama besar, melainkan juga sebagai sastrawan, budayawan,
politisi, cendikiawan, dan pemimpin masyarakat. Ketokohan serta
keagungan karyanya membuat banyak orang tertarik untuk
mengabadikannya. Baca kisah
jgan biarkan pikiran cemerlang anda dikurung oleh tubuh anda yg
malas. .gunakan waktu sebaik2nya. . .tidak ada harga akan wktu,
tp waktu sangat berharga.memiliki waktu tdak menjdkan kita kaya,
tp menggunakan waktu dgan sebaik2nya adalah sumber segala
macam kekayaan.#buyahamka. . .
"Ulama ibarat kue Bika. Dari bawah dipanggang api, dari atas pun
dibakar api. Begitu juga ulama, dari bawah oleh umat iatas oleh
pemerintah". Simak kisah hidup
The competition will be launched by YB Menteri MITI and the details of
the launching ceremony is as follows:
Hey there,
Congratulations for obtaining an offer to the University of
Oxford!
If you have any questions in regards to your offer, you can leave
your details and question here! It would be good if we know which
college and what offers you have obtained, however it is up to you
if you want to fill them in. You still can leave us your questions.
Or if you are willing to let us know you have an offer, you can fill
in the form too!
You can also contact the Secretary at secretary@oumc.org.uk
And once again congrats!
Date : 26 March 2014 (Wednesday)
Time : 1.00 - 4.00 pm
Venue : Nilam Hall, Level 6,
Block 10, MITI Mungkin benar kata Charlie Chaplin 74 tahun yang lalu:
"We think too much and feel too little. More than machinery, we need
humanity. More than cleverness, we need kindness and gentleness.
For your information, the invitation letter has been sent to IIUM.
However, i reattached the invitation letter for your reference.
All UG students are invited to attend the launching. Please contact Pn.
Nora directly by emailing her at norazlila.ismail@miti.gov.my.
Thank you.
Menatap Langit Malam Terasa Kelam Kesunyian
Dan Sepi Berbaur Suara Angin Malam Yang Berdesir..
Membawaku Melihat Kembali Perjalan Yang Ku Tempuh

Aku Telah Sampai Pada Suatu Masa Dimana Aku Bukanlah Anak
Kecil
Yang Tanpa Beban Bisa Tertawa Bahagia..
Masih Banyak Tugas Yang Belum Terjamah Oleh Tanganku.

Aku Pun Belum Bisa Menemukan Dimana DIA (ALLAH)..
Padahal Sesunguhnya DIA Sangat Dekat Dengan Hamba-Nya,

Shalatku Terasa Hambar Karena Aku Tak Bisa Menemukan-Nya..
Aku Masih Sibuk Menghalau Tentara Syetan Yang Membawa
Serta Urusan Duniawi,.
Aku Belum Mampu Menyingkap Tabir Kehidupan
Dan Hakikatnya Hati Yang Kadang Mengeras Terkunci..
Dunia Yang Membuatnya Begitu,

Aku Pun Sering Berjumpa Dengan Wajah Kemunafikan
Yang Seolah Tau Banyak Tentang Agama Padahal Ia
Bersandiwara Saja..
Mereka Mengenakan Pakaian Seperti Kiyai Atau Berjilbab Bagi

Wanita,
Bagaimana Mungkin Mereka Tau Agama Sementara Tutur Kata
Mereka Begitu Menyakitkan Hati.
Dan Orang2 Munafik Itu Mengitariku,
Aku Berontak Namun Justru Yang Ku Temui Pemuja Dunia Yang
Juga Mengelilingiku..
Aku Hidup Dalam Kemunafikan

Dan Ini Rupanya Yang Membuat Aku Tak Dapat Menemukan-
Nya..
Yaa ALLAH....
Aku Ingin Melepaskan, Aku Tak Ingin Ambil Bagian Dari
Sandiwara Mereka.
Tapi Hidup Memaksa Aku Melakukanya. Meski Hati Berontak
Sekuat Tenaga..
Yaa Rabb.....
Masihkah Ada Esok waktu Untuk Aku Melepaskan Segala
Kemunafikan Dunia.
Menanggalkan Baju Dunia, Kembali Sujud Dengan Segenap Jiwa
Bersimpuh PadaMu,
Mengharapkan Keridha'an Dari-MU.
Bimbing Langkah Menemukan-Mu.
#BUYAHAMKA
Jelas, perasaan cinta dan kasihan yang ada pada diri setiap manusia
itu sebenarnya adalah daripada luasnya rahmat dan kasih sayang Allah
itu sendiri terhadap makhluk-makhlukNya. Kerana Dia adalah Tuhan
yang Maha penuh Kasih, maka Dia campakkan juga ke dalam hati kita
perasaan kasih itu supaya kita sebagai manusia yang dikurniakan akal
dapat mentadbir dunia dengan begitu baik sebagaimana sepatutnya.
Cinta iu begitu luas. Jangan disempitkan hanya dengan maksud-
maksud percintaan si uda dan dara saja. Justeru itu, bukalah mata dan
raikan cinta, agar bisa engkau tadbir dunia ini!
“Embark on the Journey of Love.

It takes you from yourself to your self.” (Maulana Jalaluddin Ar-Rumi).
KUALA LUMPUR: Derita pekebun getah ketika zaman kejatuhan harga

komoditi itu pada 1974, yang menyaksikan mereka bangkit melalui
Demonstrasi Baling, memang sukar untuk dilupakan.
Biarpun sudah mencecah 40 tahun sejarah itu berlaku, namun

keperitan serupa kini kembali mencengkam para pekebun getah sejak
beberapa bulan lalu.
Para pekebun kita kini terpaksa melalui fasa kehidupan yang sukar
apabila harga getah jatuh mendadak, dan tiada pembelaan daripada
kerajaan untuk mencari penyelesaian.
Kini suara-suara kecewa mula berteriak, tidak tahan lagi dengan

keadaan yang tak tahu bila akan berkesudahan ini.
Mereka sudah bersedia, untuk memperjuangkan hak mereka seperti

apa yang pernah dilakukan orang tua mereka satu ketika dahulu.
Himpunan 'Nostalgia 40 tahun Demonstrasi Baling' yang akan diadakan

pada 5 April ini di Baling, bakal menjadi medan luahan rasa perit
mereka.
Menurut Ketua Pemuda PAS Malaysia, Suhaizan Kaiat, pekebun getah

kini terpaksa berdepan kerugian setiap kali menjual getah atau lebih
tepat "tak balik modal".
Katanya, kos yang ditanggung pekebun getah bagi mendapatkan

sekilogram getah skrap adalah RM2.80.
Bagaimanapun getah mereka hanya akan debeli dengan harga RM2.30

sekilogram apabila mereka menjualnya.
"Setiap satu kilogram, mereka akan rugi 50 sen. Memamg tak masuk
akal, harga modal tak dapat, malah jatuh ke rugi," katanya kepada
Harakahdaily.
Menurut beliau lagi, kerajaan sewajarnya memandang berat nasib

warga pekebun getah ini kerana mereka juga aset penting kepada
negara.
Suhaizan menjelaskan, pekebun getah ini memberi sumbangan yang

besar kepada pendapatan negara dalam bentuk hasil eksport getah.
"Kenapa tak boleh nak bantu mereka sedangkan mereka sudah

memberi sumbangan kepada negara. Mohon perkongsian ilmu berkaitan
dgn ayat2 dalam Al-Qur’an yang dikategorikan seperti berikut :
Ayat Hakiki : al-Anfal : 17
Research & Journal
• Library Portal
• Research Management Institute (RMI)
Students e-applications
• Student Portal
• i-Class
• i-Learn
• Student Financial Portal
Intranet
• i-Staff Portal
• iSIS
• e-Archive
eSystems
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Angels come to you

in
succession by night and day and all of them get together at the time of
the
Fajr and 'Asr prayers. Those who have passed the night with you (or
stayed
with you) ascend (to the Heaven) and Allah asks them, though He
knows
everything about you, well, "In what state did you leave my slaves?"
The
angels reply: "When we left them they were praying and when we
reached
them, they were praying."
Bukhari Vol. 1 : No. 530

Maka BUKAN KAMU yang membunuh mereka, akan tetapi
ALLAH-LAH YANG MEMBUNUH MEREKA, dan BUKAN KAMU
yang melempar ketika kamu melempar, tetapi ALLAH-LAH YANG
MELEMPAR dan untuk memberi kemenangan kepada orang-
orang mu'min, dengan kemenangan yang baik. Sesungguhnya
Allah Maha Mendengar lagi Maha Mengetahui.
Mohon PENCERAHAN Pada awal penubuhan, sekolah ini
menumpang di Sekolah Melayu Paya Bunga dan kemudiannya
berpindah ke Sekolah Melayu Bukit Jambul, Kuala Terengganu dengan
nama “Madrasah Arabiah”. Pada tahun 1932 sebuah bangunan sendiri
telah didirikan di Kampung Ladang, Kuala Terengganu. Pada tahun
1933 (15 Rejab 1353H), majlis perasmian sekolah telah adakan dan
perasminya ialah DYMM Sultan Sulaiman Badrul Alam Shah. Nama
sekolah adalah “ Madrasah Al-Sultan Zainal Abidin “. Pada tahun 1943
(zaman pemerintahan Jepun) DYMM Sultan Sulaiman telah
menghadiahkan sebuah balai Istana Maziah untuk menampung
pertambahan bilangan pelajar (atas inisiatif Encik Ibrahim Fikri bin
Muhammad ( Tan Sri Ibrahim Fikri ). Pada tahun 1952 sebuah asrama
didirikan untuk tempat tinggal pelajar yang jauh dari Kuala
Terengganu.Bangunan yang didirikan pada tahun 1933 dan 1943 telah
dirobohkan dan diganti dengan bangunan baru.
Maklumat lanjut boleh layari

1) Majasi
2) Hakiki
3) Mutasyabihat
4) Muhkamat.
Elok juga kita kupas dari 3 sudut iaitu HUKUM ADAT, HUKUM SYARAK &
HUKUM AKAL.
Apa perbezaannya?
Adakah ayat2 itu bertentangan?
Jika TIDAK, apa sebenarnya maksud ayat?
Apa contoh dan maksud sebenar ayat?
Soalan 1  : Golongan salaf tiada takwil pada ayat mutasyabihah dan berserah
maksud ayat itu pada Tuhan. Bagaimana dan bila (ketika), golongan salaf
serah maksud ayat sewaktu membaca ayat mutasyabihah?
Soalan 2   : Golongan khalaf takwil ayat mutasyabihah. Bagaimana dan bila

(ketika), golongan khalaf menakwil ayat sewaktu membaca ayat
mustasyabihah?
"Keringat mereka diperah, tapi apa balsan yang mereka dapat," soal
Suhaizan lagi. Petua Rawatan Islam Untuk Sakit Kepala
1. Baca Surah Al-Fatihah (1kali)
2. Baca Ayatul Kursi (3 kali)
3. Baca Surah Al-Ikhlas (3 kali)
4. Baca Surah Al-Falaq (1kali)
5. Baca Surah An-Nas (1kali)
6. Baca Surah Yaasin ayat ke-58 (3 kali)
7. Baca Selawat atas Nabi SAW (3 kali) The St. Georges

Undergraduate and Postgraduate Research and Academic Association
or SUPRA is a student organization with the aim of promoting and
encouraging interest in research.
We aim to keep students abreast with latest developments in medical

research and the opportunities available to participate in research by
providing a platform for academics, clinicians and student to exchange
ideas. Among others, SUPRA aims to connect young medical
researchers worldwide, through our annual conference.
Himpunan Nostalgia 40 tahun Demonstrasi Baling dianjurkan PAS

Kedah bersama NGO rakyat yang prihatin.
Ianya sebagai mengimbau kembali keperitan rakyat Baling telah hidup

dalam kemiskinan, ekoran kejatuhan harga getah.
Perhimpunan itu akan bermula jam dua petang dan dijangka

berlangsung sehingga lewat malam.
Selain Presiden PAS, Datuk Seri Tuan Guru Abdul Hadi Awang, turut
dijangka hadir Ketua Umum PKR Datuk Seri Anwar Ibrahim Cinta itu
adalah perasaan yg mesti ada pada tiap2 diri manusia,ia laksana
setetes embun yg turun dari langit,bersih nan suci.Cuma
tanahnyalah yg berlain-lainan menerimanya.Jika ia jatuh ke tanah
yg tandus,tumbuhlah oleh karena embun itu
kedurjanaan,kedustaan,penipu,langkah serong,dan lain2 perkara
yg tercela. Tetapi jika ia(cinta)jatuh kpda tanah yg subur, di sana
akan tumbuh kesucian hati,keikhlasan,setia budi pekerti yg
tinggi,dan lain2 perangai yg terpuji ...
#BuyaHamka
Kuliah Filsafat Syed Muhammad Naquib
al-Attas (Angkatan Ke-II)
Latar Belakang:
Persoalan filsafat merupakan persoalan yang penting namun kurang

mendapat perhatian yang memadai dari umat Islam. Padahal filsafat
(khususnya filsafat Islam) memainkan peran penting dalam
pembangunan sebuah peradaban.
Salah satu tokoh Islam masa kini yang kemudian memberikan perhatian
yang besar terhadap kajian filsafat ialah Syed Muhammad Naquib al-
Attas. Melalui berbagai karyanya Syed Naquib telah membahas filsafat
dengan sudut pandang Islam. Termasuk kritiknya terhadap filsafat
Barat.
Institute for the Study of Islamic Thought and Civilizations (INSISTS)

telah menyelenggarakan sebuah Kuliah berseri yang diberi nama Kuliah
Filsafat Syed Naquib al-Attas (KFA). INSISTS menyelenggarakan KFA
dengan maksud untuk membangun sebuah komunitas ilmiah yang
kelak kemudian akan mengkaji dan mengembangkan secara sungguh-
sungguh dan langgeng berbagai pemikiran Syed Naquib. Komunitas
ilmiah semacam ini diperlukan karena perkembangan sebuah pemikiran
tidak akan berjalan dengan baik tanpa sebuah komunitas pemikiran.
Ide-ide Syed Naquib penting untuk dikaji dan dipelajari, khususnya oleh
kaum muda muslim.
KFA pertama telah dilaksanakan dalam 12 pertemuan selama 12 pekan

setiap hari Jumat, pada 17 Jumadil Awal 1434/20 Maret 2013 - 5 Syaban
1434/14 Juni 2013 dan diikuti oleh 27 peserta. Dengan segala
keterbatasan dan kekurangan, KFA pertama ini dapat diselenggarakan
dengan lancar. Antusiasme peserta, semangat belajar, hubungan
pengajar dengan peserta yang akrab, serta suasana kekeluargaan yang
terbentuk selama kuliah merupakan sebuah harapan yang berarti bagi
lahirnya komunitas ilmiah yang dituju dari kuliah ini.
Melihat apa yang telah berjalan dalam KFA pertama, INSISTS berikhtiar
untuk melanggengkan tradisi yang baru saja dimulai ini. KFA ialah
fondasi awal bagi langkah-langkah berkelanjutan membangun sebuah
tradisi keilmuan. Berdasarkan hal itu lah INSISTS kemudian merancang
KFA II untuk peserta-peserta yang berminat.
INSISTS akan menyelenggarakan KFA II dengan uraian kegiatan kuliah

sebagai berikut:
Materi Kuliah
47. Pengantar: Biografi Intelektual Syeid Muhammad Naquib al-
Attas & Pengantar Kuliah Filsafat
48. Ontologi I: Konsep Metafisika Barat
49. Ontologi II: Konsep Wujud menurut S.M.N. al-Attas
50. Epistemologi I: Pengantar Epistemologi dan Wacana
Epistemologi pada masa Yunani
51. Epistemologi II: Wacana Epistemologi pada Abad Pertengahan
52. Epistemologi III: Modernisme dan Epistemologi
53. Epistemologi IV: Pascamodernisme dan Epistemologi
54. Epistemologi V: Kritik S.M.N. al-Attas terhadap Epistemologi
Barat (Dewesternization of Present Knowledge)
55. Epistemologi VI: Epistemologi Islam Menurut S.M.N. al-Attas
56. Aksiologi I: Pengantar Aksiologi dan Aksiologi dalam Pandangan-
alam Barat
57. Aksiologi II: Konsep Manusia dan Konsep Kebahagiaan dalam
Islam (Pandangan S.M.N. al-Attas)
58. Diskusi Umum
Pengajar
Adnin Armas, M.A menyelesaikan pendidikan menengah di Pondok

Pesantren Modern Darussalam Gontor Ponorogo tahun 1992 dan
melanjutkan pendidikan tinggi di Universitas Islam Antarabangsa (UIA)
Malaysia, dalam bidang Filsafat. Selepas lulus dari UIA, Adnin
melanjutkan pendidikan S2 pada International Institute of Islamic
Thought and Civilization (ISTAC) bidang Pemikiran Islam (Islamic
Thought). Di kampus ini Adnin belajar langsung kepada S.M.N. al-Attas.
Adnin kemudian memperoleh gelar MA dari ISTAC dengan tesis
berjudul Fakhruddin al-Razi on Time pada tahun 2003.
Kini, pria kelahiran Medan tahun 1972 ini menjabat sebagai Direktur
Eksekutif Institute for the Study of Islamic Thought and Civilizations
(INSISTS). Selain itu ayah dua orang putra ini menjabat sebagai
Pemimpin Redaksi Majalah Gontor.
Waktu & Tempat
Kuliah ini akan diselenggarakan selama 12 pertemuan dalam 12 pekan

dimulai pada 18 Januari 2014 sampai 5 April 2014. Kuliah dilaksanakan
pada pukul 13.30-15.30 Wib
Kuliah diadakan di ruang diskusi INSISTS, Lantai II Gedung GIP Jl
Kalibata Utara II No. 84 Jakarta Selatan.
Persyaratan
1. Muslimin dan memiliki minat terhadap pemikiran Islam
2.Mengisi formulir dan surat kesediaan mengikuti Kuliah Filsafat S.M.N.
al-Attas
3. Bersedia mengikuti alur waktu dan seluruh ketetapan pelaksanaan
yang diterakan oleh INSISTS
4.Membayar biaya
Biaya
Pelajar/Mahasiswa : Rp 1.300.000,-
Umum : Rp 1.800.000,-
Pendaftaran
Permohonan keikutsertaan dalam kuliah ini dapat dilakukan dengan

mengisi formulir yang telah disediakan oleh INSISTS. Permohonan
untuk mendapatkan formulir secara online dapat dilakukan dengan
mengirimkan permohonan ke alamat email Established in 1972 by
Temple University professor Ismail Raji al-Faruqi and
University of Pennsylvania graduate student Abdulhamid
AbuSulayman, the Association of Muslim Social Scientists of
North America (AMSS) is a constituent organization of the
Islamic Society of North America (ISNA) and a sister
organization of the International Institute of Islamic
Thought.    AMSS describes itself as “an independent
membership-based organization that encompasses the United
States and Canada.” It has no corporate, legal or financial
relationship with any organization bearing the name of AMSS
in any other country. Its mission is “to provide a forum
through which Islamic positions on various academic
disciplines can be promoted, with an emphasis on the social
sciences and humanities”; to further “the continuity of the
Islamic intellectual heritage”; and “to serve the interests of the
larger Muslim community by bringing together Muslim and
non-Muslim scholars in an academic setting to examine and
define Islamic perspectives on issues of global concern that
contribute to the prosperity of Muslims around the globe and
the betterment of humanity.”
AMSS collaborates with the International Institute of Islamic

Thought to publish the American Journal of Islamic Social
Sciences (AJISS), which is distributed in more than 50
countries around the world. Launched in 1984, AJISS is an
interdisciplinary publication of scholarly research on all facets
of Islam and the Muslim world: politics, history, economic
philosophy, metaphysics, psychology, religious law, and
Islamic thought.    The AJISS advisory board includes, among
others, Sayyid M. Syeed, Secretary General of the Islamic
Society of North America; professor John Esposito of
Georgetown University; professor Clovis Maksoud of American
University; and professor Ali al Mazrui of the State University
of New York at Binghamton. Mazrui also serves as president of
AMSS.    AJISS proudly identifies Dr. Jamal Barzinji -- who is
affiliated with the Center for the Study of Islam & Democracy,
the International Institute for Islamic Thought, and the World
Assembly of Muslim Youth -- as one of its “strongest
supporters.”
AMSS was named in a May 1991 Muslim Brotherhood

document -- titled "An Explanatory Memorandum on the
General Strategic Goal for the Group in North America" -- as
one of the Brotherhood’s 29 likeminded "organizations of our
friends" that shared the common goal of destroying America
and turning it into a Muslim nation. These "friends" were
identified by the Brotherhood as groups that could help teach
Muslims "that their work in America is a kind of grand Jihad in
eliminating and destroying the Western civilization from within
and 'sabotaging' its miserable house by their hands ... so that
... God's religion [Islam] is made victorious over all other
religions."    Also named in the Muslim Brotherhood
document were:
59. Seeks to provide information about Islam to non-
Muslims, with the ultimate aim of converting them to the
faith
60. Affiliated with the Muslim Brotherhood
    See also: Muslim Brotherhood      The Islamic
Information Center of America (IICA) was founded in 1983 by
Dr. Musa Qutub, a professor of geography at Northeastern
University. The organization's primary objective is to “deliver
the message of Islam in its totality and purity to the American
people, to inform non-Muslims about Islam, and to aid
Americans who embrace Islam in delivering the Message to
others.” IICA pursues these goals by hosting seminars;
delivering lectures; distributing newsletters; writing newspaper
articles and op-ed pieces; giving media interviews;
participating in radio and television forums; taking part in
interfaith dialogs; reviewing books about Islam for publishers;
and conducting visits to mosques for middle-school, high-
school, and college students.    Through the use of da'wah
(preaching or proselytizing), IICA's ultimate objective is to
“invite” Muslims and non-Muslims alike to join “the cause of
Allah” and convert to the Islamic faith. Indeed, the IICA
website features a section titled “How to Become a Muslim,”
which encourages “those who wish to fill the void in your life
or have any questions or comments about Islam” to contact
IICA, “and we will be happy to inform you about Islam.”
According to Garbi Schmidt's 2004 book Islam in Urban
America:
“Dr. Qutub took pride in the number of people who had

converted to Islam as a result of [IICA's] outreach. That 'many
now accept Islam over the phone,' he [Qutub] said, proved to
him that Islam was 'a religion of proof' appealing to the human
intellect.”
In a piece titled “The First and Final Message,” Qutub has
written that Islam is the only "true religion," and that "it will
prevail over all religions that were fabricated by mankind."
In addition to its proselytizing efforts, IICA also helps

American Muslims navigate their way through the process of
obtaining a marriage certificate, getting marriage counseling if
they need it, and initiating divorce proceedings when
necessary. Moreover, IICA's Islamic Reconciliation Council
seeks to resolve disputes between Muslims generally, and
between Muslim business partners particularly.
IICA also seeks to counter what it views as the Western
media's overwhelmingly negative portrayal of Islam. Says
IICA: “… Islam is being tarnished by the press ... because they
fear what it has to offer humanity.   Islam is a way of life.
Islam gave the woman more rights than any other religion
even though the west keeps attacking the misconceptions
about women's rights in Islam....”
IICA was named in a May 1991 Muslim Brotherhood document

-- titled "An Explanatory Memorandum on the General
Strategic Goal for the Group in North America" -- as one of the
Brotherhood’s 29 likeminded "organizations of our friends"
that shared the common goal of destroying America and
turning it into a Muslim nation. These "friends" were identified
by the Brotherhood as groups that could help teach Muslims
"that their work in America is a kind of grand Jihad in
eliminating and destroying the Western civilization from within
and 'sabotaging' its miserable house by their hands ... so that
... God's religion [Islam] is made victorious over all other
religions."
Also named in the Muslim Brotherhood document were Two

days after 9/11, AMSS issued a press release “condemning the
heinous terrorist attacks on America” and urging “law
enforcement agencies to bring the perpetrators to justice.”
After expressing sympathy for the “unyielding anger, shock,
and deep sorrow felt by all Americans,” AMSS noted that
“Muslims share with their fellow Americans the psychological
anguish for the loss of loved ones, as Muslims were among the
victims in [the] unsparing and vicious attacks.” The
organization also exhorted Americans “not to prejudge their
Muslim neighbors and make them targets of hate crimes.”
    On September 9, 2002, another AMSS press release
condemned the Reverend Jerry Falwell for having "once again
targeted Islam and Muslims by calling the Prophet of Islam a
‘terrorist,’ on the CBS program, 60 Minutes, that aired on …
October 6, 2002." Added AMSS:
"This appalling reference to the most revered figure of Islam …

is extremely offensive, disturbing, and alarming. We denounce
Falwell’s offensive attack on Prophet Muhammad and call on
him to cease and desist from instigating [sic] one religious
community against the other, and from further fostering
bigotry and hatred…. Mr. Falwell is entitled to his opinion on
Islam, or any other subject. His abominable attack on the
Prophet of Islam, however, is not a question of freedom of
speech but rather of hate speech. We demand that Mr. Falwell
apologize to Muslims in America and the rest of the world for
his offensive remarks."
AMSS president Dr. Louay Safi lamented “the extent to which
irresponsible leaders of the Christian Right can go to promote
inter-religious hatred.”    At AMSS’s 33rd Annual Conference
in September 2004, the keynote speaker was Tariq Ramadan,
grandson of Muslim Brotherhood founder Hasan al-Banna.
Ramadan is suspected by U.S. intelligence agencies of
maintaining ties with the terrorist group al Qaeda.    At
AMSS’s Third Canadian Regional Conference, held at Wilfrid
Laurier University in November 2007, keynote speaker Regina
Lewis (a professor of fashion studies at the London College of
Fashion) defended the role of the veil in the lives of Muslim
women. In an address titled “Consumption and
Cosmopolitanism: The Veil, The Body, The Law,” she took
exception to British Labour Party Member Jack Straw’s
assertion that women entering his chamber in “niqabs” -- the
traditional covering that is worn over the face -- should be
required to remove them because they hamper
communication. “Yet that makes me wonder,” said Lewis,
“how David Blunkett of the Labour Party, a blind politician,
would be fair. Would his communication with others be
obstructed?” “The hijab [a veil that covers the head],” added
Lewis, “is not inimical to fashion. It can be an individuating
form of self-expression.”    Other featured speakers at the
Canadian Regional Conference included Duke University
professor Miriam Cooke and AMSS board member Jasmin Zine.
The latter gave voice to her organization’s deep-seated belief
that Muslims in the West are subject to constant prejudice and
discrimination, when she said: “Following the tragic events of
9/11, Muslim identities and the religion of Islam have been
under siege.”     In December 2006, AMSS and the Institute
for Social Policy and Understanding co-sponsored a conference
at the Brookings Institution, the theme of which was the
allegedly pervasive presence of “Islamophobia” -- or irrational,
anti-Muslim sentiment -- in the non-Muslim West. One of the
featured speakers at this event was Nihad Awad, executive
director of the Council on American-Islamic Relations, who
claimed that hate crimes against Muslims had risen by 29
percent during the preceding year, and that the incidence of
such crimes had shown a steady upward trend since at least
1995. Another guest speaker, Muslim American Society
executive director Mahdi Bray, lamented that Islamophobia
was the result of Westerners’ overriding ignorance about
Islamic tenets, and that the U.S. government’s anti-terror
efforts had undermined the civil rights of Muslims nationwide.
insists1433@yahoo.co.id

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