BudAkCOuNtrY

PRU KE??????

2011-04-17T19:06:00.000-07:00

Kemenangan BN di Sarawak, negeri yang besar lagi luas di Timur Malaysia itu sudah cukup untuk memastikan BN terus berkuasa di Bumi Kenyalang dengan majority undi 2/3. Terpampang jelas di dada akhbar arus perdana tentang keangkuhan BN terus berjaya mengekalkan kemenangan. Bagi saya, tiada apa yang harus dibanggakan sebenarnya. Mungkin BN menang, tetapi bukanlah menang besar sebesar yang diwar-warkan di media, baik elektronik mahu pun media cetak tempatan.

BN memperoleh 55 kemenangan, Pembangkang 15, manakala Bebas hanya 1 kerusi sahaja. Secara zahirnya memang BN menang besar tetapi jika dilihat dari segi angka, jelas menunjukkan penurunan undi. Nyata BN semakin ditolak di Sarawak terutama oleh golongan Cina yang mendiami bandar2 besar di Sarawak. Begitu juga masyarakat Iban dan penduduk Peribumi lain yang beralih kepada Pembangkang sama ada DAP atau PKR kerana isu tanah adat yang masih belum selesai. BN menang kerana sokongan kuat orang Melayu yang nyata termakan dengan janji2 kerajaan semasa kempen pilihanraya.

Ketua Menteri menang dengan majoriti besar walau pun dikatakan antara punca penolakan rakyat terhadap BN di Sarawak adalah Tan Sri Taib Mahmud masih belum bersedia untuk berundur dari tampuk pemerintahannya. Manakala bekas timbalannya, kalah kepada calon parti pembangkang. Walau pun banyak isu dalaman PKR yang cuba diekploitasi semasa pilihanraya, seperti video seks Anwar Ibrahim yang didedahkan oleh 3T, ahli parti yang lompat parti dan sebagainya, nyata sokongan rakyat semakin meningkat terhadap pembangkang.

Walau apa pun analisis yang timbul, BN perlu merubah stateginya jika mahu terus menguasai Malaysia. Isu-isu pembangunan, menohmah parti lawan, membeli ADUN dan YB parti lain agar memasuki BN, tuduhan kepada Anwar dan sebagainya sudah tidak relevan lagi. Untuk memastikan BN terus berkuasa, adalah penting untuk mereka memikirkan agenda lain. Isu-isu yang dimainkan dan strategi biasa sudah lapuk dek hujan + lekang dek panas = ketinggalan zaman!

11 Keistimewaan orang kelantan

2011-04-05T18:08:00.000-07:00

1. Kelantanese use a proper Malay word.

Tidak seperti negeri-negeri lain di malaysia, orang kelantan tidak merosakkan perkataan yang terdapat didalam bahasa melayu standard. seperti contoh:

Ulau - Melaka

Ulaq - Kedah

Ulor - Johor

Ular - Kelantan ( ooo-laaa)

dan banyak lagi…

2. Kelantanese don’t ‘cakap kelantan’.

Orang kelantan tidak cakap kelantan, mereka ‘kechek kelate’. Bahasa kelantan mungkin merupakan bahasa yang paling sukar untuk difahami diantara kebanyakkan dialek yang ada di malaysia (selepas bahasa sarawak, dan sabah).

Bahasa kelantan tidak menggunakan imbuhan dihadapan sesuatu perkataan tetapi lebih kepada menggunakan sabdu, dan ayat didalam bahasa kelantan tidak dimatikan dihujungnya. contoh:

betina - tino (Ttee-nor)

berjalan - jale (Jjaa-ley)

bermain - maing (Mmaa-eng)

perbualan - buale (Bbua- ley)

pemerintahan - meritohe (Mme-ghi-toh-he)

contoh ayat:

“Toksoh buak peghanga po kegho, tokleh napok Ttino lalu” - Tak usah buat perangai serupa kera, tak boleh nampak perempuan lalu

“Maghi kito gi Jjale ghumoh pok peng, che buleh duik Ghhayo” - Mari kita pergi berjalan rumah pak arifin, ada ‘chance’ boleh duit raya

3. Kelantanese have their own currency.

Mungkin ramai yang tidak tahu tapi orang kelantan tidak menggunakan matawang RM atau ringgit malaysia. Mereka mempunya matawang mereka sendiri iaitu Riyal atau sebutan nya lebih berbunyi ‘ghiya’. Walaupun ‘ghiya’ kelantan tidak diniagakan di pasaran antarabangsa dan exchange rate antara ‘ghiya’ dan RM adalah sama, malah wang yang digunakan adalah sama. Tetapi Ringgit adalah lebih kecil sekiranya digunakan di kelantan. Contoh:

Situasi seseorang menggunakan Ringgit di pasar Siti Khadijah Kota Bharu:

“Makcik, sayur ni berapa ringgit selonggok?”

“oohh, sayur kakung nih 2 Ringgik selonggok”

Situasi yang sama, tetapi menggunakan ‘ghiya’

“Mokcik, sayur kakung nih brapo ghiya slonggok ..?”

“slonggok tigo amah*, kalu nok ambik duo longgok, 2

ghiya”

perhatikan harga selonggok kangkung meningkat 50 sen dari harga dalam ‘ghiya’, malah dijualnya pulak dengan harga 2 longgok 2 ‘ghiya’ (atau 2 ringgit)

4. Kelantanese and ‘Budu’

Orang kelantan yang tipikal, amat gemar memakan budu dan ulam. Budu merupakan lebih dari sos untuk menyedapkan makanan, applikasi budu didalam makanan tiba ketahap ianya dijadikan kuah bagi mereka yang berdarah kelantan tulin.

contoh:

saiful: “aduh nampak gaya makan nasi ngan ikan rebus jelah kita malam ni” (sambil berwajah sedih) shazmin: “perrgghh, ni kalau ada budu ngan limau nipis, kena pulak ulam raja…” (sambil meleleh air liur)

So, kita dapat tahu dari situasi ini, shazmin adalah orang kelantan. (pergghh… budu ngan ulam raja)

5. Kelantanese are soft.

Orang kelantan adalah terkenal dengan sifat lembut mereka. Sifat sederhana dan pemalu merupakan sifat yang paling jelas. Tetapi sekiranya mereka berada didalam kelompok yang mereka berasa selesa, mereka merupakan orang paling friendly dan kuat berseloka.

6. Kelantanese doesn’t hold to ‘adat’ rules.

Bagi mereka yang tidak tahu, orang kelantan merupakan masyarakat yang paling mudah dibandingkan dengan masyarakat dinegeri lain apabila masuk kedalam bab adat resam dan perkahwinan. Ini adalah mereka kurang atau hampir tidak berpegang kepada sebarang adat. Tidak seperti masyarakat di Negeri Sembilan yang kuat dengan Adat Pepatih dan berbagai-bagai lagi adat-adat di malaysia. Orang kelantan lebih kepada memenuhi syarat-syarat yang ditetapkan didalam islam.

Masyarakat kelantan tidak ada pantun (minang), bayar tol (bagi orang johor), bersanding, kenduri 3 hari 3 malam, pulut kuning dan sebagainya. Ia bergantung kepada pasangan pengantin dan keluarga sekiranya ingin mengadakan adat-adat berikut tetapi ianya adalah tidak wajib, dan masyarakat kelantan kebanyakkan lebih gemar kepada kesederhanaan. Ayat yang biasa didengari adalah:

“buak gapo buak bendo-bendo lagu tuh, Bbazir pitih”

(buat apa nak buat benda-benda macam tuh, membazir duit) . Jika ada yang ingin mencari bakal isteri, bolehlah cari orang kelantan.

7. Kelantanese and Nik Aziz

Orang kelantan lebih gemar dikenali sebagai anak murid Nik Aziz. Orang kelantan tidak melihat Nik Aziz sebagai menteri besar tetapi lebih kepada seorang tuan guru. Ini adalah kerana tuan guru Nik Aziz sendiri adalah seorang guru agama dan masyarakat kelantan menghormati beliau lebih sebagai seorang guru agama lebih daripada seorang menteri besar.

8. Moon Kite (wau bulan)

Wau bulan merupakan permainan traditional orang kelantan, tetapi lebih kepada mereka yang tinggal di pesisiran pantai. Ini adalah kerana angin yang kuat dan dahulunya ketika angin kuat mereka tidak boleh pergi menangkap ikan oleh itu mereka mengisi masa lapang dengan bermain wau.

9. Wayang kulit

Masyarakat kelantan merupakan pelopor didalam bidang perfileman, sebelum wujudnya Tanjong Golden Village (TGV) dan Golden Screen Cinema (GSC) masyarakat kelantan sudah lama ada Ketereh Village Cinema (KVC) dan Kedai Lalat Village Cinema. Malah wayang kulit terdapat dimana-mana kampung di kelantan (sebab itu kota bharu tak ada panggung wayang).

10. Thailand (golok)

Orang kelantan gemar membeli-belah di golok, ini adalah terdapat bermacam-macam barangan yang boleh didapati di golok, dari baju-baju, barangan elektrik, barangan dapur hingga ke mercun boleh didapati di golok. Oleh itu orang kelantan tidak memerlukan shopping complex yang besar-besar seperti di negeri-negeri lain yang hanya akan menimbulkan masalah jalan raya, dan menjadi tempat muda-mudi berpeleseran. Di golok, kanak-kanak, remaja, makcik-makcik dan nenek-nenek semuanya boleh membeli belah bersama-sama.

11. orang kelantan mempunyai berbagai kata ganti nama mengikut keadaan tertentu

‘kito’ digunakan bila bercakap dengan orang lebih tua

‘ambo’ untuk menunjukkan humbleness

‘kawe’ dengan kenalan biasa

‘aku’ dengan member2 rapat

‘oghe’ dengan family

’sayo’ untuk formality

Maher Zain - Insya Allah (Versi Melayu) Download percuma.mp4

2011-02-16T18:45:00.000-08:00

MARUAH DALAM PERIBADI

2011-01-19T20:55:00.001-08:00

Sedunggu-dunggu lembu kandang
Saat tanduk diketuk telinga dipulas,
Paling bodoh merimbas menendang
Sedaya tenaga mahu dilepas bebas.

Air dalam perigi demikian peri
Sekali pun tidak berombak berkocak,
Mendap apabila ditujah bertubi
Mustahil jernihnya tidak berkocak.

Demikian maruah dalam peribadi
Sekali pun tidak mengharap disanjung,
Apabila berulang kali dihina dikeji
Mustahil masih lembu dicucuk hidung!

Nawawee Mohammad

SHARE BLOG FAIZAL TEHRANI....Recep Tayyip Erdogan Kini Berfahaman Syiah?

2010-12-17T00:48:00.000-08:00

* Artikel ini tersiar di tabloid Kabar edisi 16 Disember 2010. Dilarang menerbit kembali. Hak cipta terpelihara. Anda bagaimanapun dibenarkan memaut entri ini ke laman atau blog anda.

OLEH DR FAISAL TEHRANI

BEBERAPA hari lepas, bekas pelajar ketika saya mengajar di Istanbul menghubungi menerusi skype. Berita paling hangat di Turki mutakhir ini ialah, apakah kemungkinan Perdana Menteri Turki, Recep Tayyip Erdogan, yang juga kepala parti paling berpengaruh di negara tersebut iaitu Parti AK, telah pun menganut fahaman syiah Imamiyyah.

Khabar ini meski belum disahkan telah bertiup kencang, sejak tokoh masyarakat bermazhab Jafari atau syiah di Turki, Selahattin Ozgunduz mengumumkan dalam khutbah Jumaatnya pada 3 Disember lalu bahawa Recep Tayyip Erdogan, bersama-sama sejumlah ahli parlimen dari parti AK dan menteri kabinet akan menyertai majlis Asyura pada 16 Disember 2010 ini di Meydan Ashura, Halkalı. Hal ini tidaklah mengejutkan, kerana pada tahun lalu ketua parti pembangkang di Turki menerusi parti CHP, iaitu Deniz Baykal, bersama-sama bekas menteri kebudayaan Namık Kemal Zeybek, Datuk Bandar Turki dari parti AK, Abdul Kadir Topbaş, dan Datuk Bandar Şişli, Mustafa Sarıgül, termasuklah Mufti Istanbul, Mustafa Çağırıcı, telah pun menghadiri majlis asyura yang sama. Erdogan yang tidak dapat menghadiri majlis asyura ketika itu bagaimanapun mengutus sepucuk surat yang dinamakan “Surat Muharram 10”.

Antara isi kandungan surat tersebut menekankan kepedihan dan kedukaan kaum muslimin atas kesyahidan Saidina Husin. Erdoğan menegaskan mesej besar dari sambutan Asyura adalah untuk membolehkan seluruh umat Islam memahami bahawa tragedi Karbala, menjadi lambang pengorbanan, keadilan dan kebenaran menentang tirani, despotisme and pengkhianatan. Erdogan menegaskan supaya umat Islam bersatu dan berazam untuk memahami satu sama lain. Maka kekuatan sesama sendiri dapat dijadikan asas untuk berdepan dengan musuh. Erdogan menamatkan surat beliau dengan ayat, “Peristiwa 10 Muharram adalah rujukan kita dalam memperjuangkan keadilan dan kebenaran.”

Majlis asyura masyarakat syiah Turki mendapat perhatian besar sejak beberapa tahun lalu memandangkan agensi Pertubuhan Bangsa-Bangsa Bersatu UNESCO mengiktirafnya sebagai ‘majlis Asyura contoh yang unik’.

Sejak parti AK berkuasa, masyarakat syiah di Turki menikmati ‘kebebasan yang lebih’. Tanggapan selama ini bahawa penduduk Turki adalah 99 peratus sunni adalah salah. Sebahagian besar Turki hari ini merupakan wilayah Parsi yang dirampas ketika era Othmaniyyah. Jika kita ke Anatolia, terdapat sisa-sisa masyarakat syiah misalnya di Bektash. Masyarakat syiah di Turki berjumlah kira-kira 15 ke 20 juta orang dan sering disalahertikan (seperti di Malaysia) sebagai masyarakat sesat dan dilabelkan sebagai Alawi (kumpulan yang menuhankan Imam Ali).

Seperti yang umum ketahui perlembagaan sekular Turki melarang wanita berhijab dari menyertai kerajaan, mendapat pekerjaan sebagai penjawat awam, dan wanita yang bertudung juga dilarang masuk universiti atau ke sekolah. Masyarat sunni Hanafi di Turki kebanyakannya selama ini tunduk kepada undang-undang tersebut (menurut mereka ia dilakukan sebagai maslahah) dan sesetengah muslimah sanggup menanggalkan kerudung demi untuk melangkah masuk ke menara gading. Akan tetapi masyarakat syiah di Turki bertegas untuk tidak bertolak ansur dalam hal tersebut. Wanita syiah Turki memilih untuk tidak ke universiti, tidak mencampuri urusan politik dan memilih menjadi masyarakat underground yang senyap (dua foto wanita syiah Turki). Ekoran dari itu komuniti syiah sedikit ketinggalan. Apabila parti AK muncul di bawah Erdogan, terdapat tanda-tanda Erdogan seorang yang moderat dan boleh bertolak ansur dengan syiah. 20 juta masyarakat syiah Turki inilah yang membolehkan Erdogan berkuasa di Turki. Mereka mengundi AK parti secara penuh.

Pun setelah Erdogan memerintah, masyarakat syiah Turki kurang mahu terlibat dan menonjol diri. Ini kerana Erdogan masih dikaitkan dengan imej lembut terhadap barat. Pendirian parti AK untuk menyertai Kesatuan Eropah dan hubungan baik Erdogan dengan Presiden Bush menimbulkan rasa jengkel. Tambahan pula bukanlah rahsia, Erdogan adalah anak didik Fethullah Gulen (Gerakan Gulen) seorang tokoh Islam yang kini bermukim di Texas, Amerika Syarikat. Stail Gulen diketahui sangat selesa, iaitu menyentuh Islam pada hal-hal permukaan, membincangkan sirah nabi Muhammad secara terpilih dan menekankan dialog dengan Barat.

Namun hari ini, masyarakat syiah Turki semakin gigih keluar dari kepompong mereka. Terdapat tiga sebab besar mengapa ini berlaku.

Pertama, Erdogan sudah mula menjauhi Fethullah Gulen. Hal ini dapat dilihat menerusi insiden berdarah 31 Mei 2010 di atas feri Mavi Marmara. Gulen hoca adalah antara orang yang menentang hebat tindakan menghantar feri tersebut ke Gaza, dan Gulen menyalahkan kerajaan Erdogan sebagai bertanggungjawab terhadap tragedi yang menyebabkan sejumlah aktivis keamanan berbangsa Turki terbunuh. Erdogan tidak mengendahkan sama sekali kritikan guru spiritualnya, Fethullah Gulen. Malah jauh sebelum itu, jika kita masih ingat, pada Januari 2009, Erdogan telah menyerang Presiden Israel, Shimon Peres dalam satu forum di Davos. Kata Erdogan, “Bila tiba bab membunuh, kau memang tahu bagaimana cara berkesan untuk membunuh.” Beliau kemudian bangun lalu mengatakan, “Dan dengan itu juga Davos berakhir untuk saya.” Peristiwa bersejarah itu berlaku ekoran David Ignatius, moderator forum tersebut memberi banyak masa untuk Peres mempertahankan tindakannya mengganyang Gaza pada hujung 2008 dan awal 2009. Erdogan yang naik berang mengatakan, “Aku hanya dibenarkan bercakap sekejap, tetapi tukang semeblih ini kau benarkan bercakap membela kejahatannya.”

Sekembalinya Erdogan ke Istanbul, beliau diberi sambutan hangat sebagai wira. Dr Ahmadinejad kemudian menghubungi Erdogan untuk mengucap tahniah dan menjemput Erdogan ke Tehran untuk bertemu pemimpin agung Iran Ayatullah Ali Khamenei selain menerima pingat keamanan tertinggi dari kerajaan Iran.

Kedua, antara sebab mengapa masyarakat syiah Turki semakin mengukuh ialah kerana pengaruh Iran yang semakin kuat di rantau Timur Tengah. Ini termasuklah dalam isu hak pembangunan nuklear Iran. Tenaga dan semangat Ahmadinejad, berserta kemenangan Hezbullah ke atas Israel dalam perang musim panas 2006 menjadikan masyarakat syiah di Turki semakin berani menzahirkan diri. Untuk mengimbangi pengaruh Iran, tidak dapat tidak, Turki di bawah Erdogan harus samada, menyaingi Iran atau menjadikan Iran sebagai kawan. Erdogan bertindak bijak dengan memilih jalan untuk menjadikan Iran sebagai kawan. Bukankah kedua-duanya sama muslim dan mewakili tamadun umat Islam yang besar dan bersejarah? Hal ini paling ketara apabila melihat Erdogan menjadi jurucakap Iran dalam mempertahankan hak republik tersebut membangunkan kuasa nuklearnya. Meski ditekan Amerika, Erdogan nampaknya berkeras bahawa Iran layak membangunkan teknologi nuklear tersebut. Malah 16 Mei 2010 lalu, dengan inisiatif Erdogan, termeterai perjanjian ‘nuclear fuel swap deal’ antara Iran, Turki dan Brazil. Tayyip Erdogan turut terbang ke Tehran menyertai Presiden Brazil, Luiz Inacio Lula da Silva dalam ‘menyelamatkan program nuklear Iran’ dari terus-terusan mengalami stand-off dengan kuasa Barat.

Hal ketiga yang menyebabkan masyarakat syiah Turki bangkit menunjukkan diri mereka selama ini ialah kerana pemimpin agung Iran, Ayatullah Ali Khamenei adalah dari etnik yang sama dengan bangsa Turki. Hakikat bahawa terdapat satu bonding yang kuat antara syiah di Turki dengan Ayatullah Ali Khamenei membolehkan mereka tidak lagi berasa rendah diri dan berasa perlu untuk melibatkan diri dalam masyarakat. Ketika siri lawatan Ahmadinejad ke Istanbul adalah jelas sambutan hangat diberikan kepada beliau. Bukan itu sahaja masyarakat sunni Turki kini lebih memahami apakah dan siapakah syiah Imamiyyah. Asimilasi syiah dalam masyarakat sunni Turki menjadi lebih mudah kerana ketiadaan gerakan wahabi yang berkesan di sana. Turki diketahui memusuhi wahabi dari segi sejarah dan falsafah. Perlu difahami, hanya wahabi sahaja yang menolak, menfitnah, menindas dan melabel syiah secara ekstrim. Adalah sesuatu yang amat baik Wahabi sama sekali ditolak di Turki malah dipandang sebagai penanggungjawab runtuhnya kerajaan Turki Othmaniyyah kerana kerjasama mesra Wahabi, Bani saud dan British selepas Perang Dunia Pertama. Umat Islam sunni Turki pula memiliki kencederungan sufistik di mana tarekat Naqsyabandi dan Qadiri masih berpengaruh. Secara umumnya, gerakan kesufian dan syiah mempunyai banyak titik persamaan. Paling tidak kumpulan sufi memperakukan Imam Ali sebagai wali kutub sedang orang syiah menerima Saidina Ali sebagai imam pertama mereka sesudah kewafatan Rasulullah saw.

(Laporan akhbar-akhbar utama Turki tentang lawatan Ahmadinejad. Antara lain memuji Dr Ahmadinejad kerana bersolat di belakang imam sunni di Masjid Biru)

Terdapat banyak petunjuk bahawa Erdogan semakin mesra dengan syiah Imamiyyah. Selain dari perubahan radikal Turki terhadap Israel dan penglibatan Turki secara aktif dalam isu umat Islam seperti Palestina; kecedenderungan beliau mempertahankan Iran juga membayangkan sesuatu. Membaca gerak permainan Erdogan dan Ahmadinejad membuat kita umat Islam sedikit terhibur. Alangkah baik jika kita beroleh pemimpin yang bijak seperti mereka. Tentu, umat Islam akan beroleh manfaat yang besar dari hubungan baik Turki-Iran ini. Jika Turki mewakili kuasa sunni yang berpengaruh, persaudaraan dengan Iran sebagai kuasa syiah yang utuh pasti menggerunkan musuh Islam. Siapa lagi kalau bukan zionis Israel?

AIR kosong PENAWAR pelbagai jenis PENYAKIT

2010-10-29T02:38:00.000-07:00

Kajian para sainstis mendapati amalan minum air sebaik bangun dari tidur setiap pagi mempunyai manfaat. Japanese Medical Society, misalnya berjaya membuktikan dalam kes-kes tertentu. Amalan ini mampu memulihkan penyakit termasuk yang serius.

Diantara penyakit yang termasuk dalam penyelidikan persatuan di Negara matahari terbit ini ialah sakit kepala, sakit-sakit badan, system jantung, arthristis, degupan jantung yang pantas, epilepsy, lemak berlebihan, bronchitis, tibi, meningitis, buah pinggang, dan jangkitan pada air kencing.

Bagaimanapun, amalan minum air kosong sebaik jaga dari tidur ini perlu menigkatkan beberapa peraturan untuk memastikan keberkesanannya.

1.   Minum empat gelas air (160ml) sebaik jaga dari tidur setiap pagi dan sebelum menggosok gigi.
2.   Berus gigi dan bersihkan mulut tetapi jangan makan dan minum apa-apa selama untuk 45 minit.
3.   Selepas 45 minit anda boleh makan dan minum seperti biasa.
4.   Selepas 15 minit mengambil sarapan , makan tengahari dan makan malam jangan makan atau minum untuk tempoh dua jam.
5.   Bagi pesakit yang lanjut usia dan yang tidak larat minum empat gelas air sekali gus di peringkat permulaan kaedah rawatan ini dengan meminum air secara berperingkat sehingga mampu mencapai empat gelas sehari.
6.   Kaedah rawatan dipercayai mampu merawat pelbagai penyakit dalam tempoh tertentu.
•   Tekanan darah tinggi 30 hari.
•   Gastrik 10 hari
•   Diabetis 30 hari
•   Sembelit 10 hari
•   Kanser 18 hari
•   Tibi 90 hari

7.   Pesakit arthritis hanya perlu mengikut rawatan tersebut untuk tiga hari. Rawatan
Ini tidak mempunyai sebarang kesan sampingan kecuali di peringkat awal pesakit mungkin kerap buang air kecil.

•   Demikian, berusahalah tidur lena. Jangan tidur pada lewat malam.
Sumber:Kem Pembangunan Kekeluargaan Wanita.
http://halaqah.net

TUALA WANITA YANG DISYORKAN OLEH KEMENTERIAN KESIHATAN MALAYSIA

2010-10-28T04:09:00.000-07:00

Cool Gurls - Sanitary Pad Yang Pertama Kali Diperolehi Dari U.S.A FDA Certification

Assalamualaikum pembuka bicara...

Mengapa wanita masih guna pad ( tuala wanita ) berkualiti rendah?

ANTARANYA:

1. Kekurangan penerangan dan pendedahan bagaimana punca tuala wanita diperbuat dan kesan-kesan buruk yang akan diterima kepada penggunanya.

2. Tiadanya tuala wanita berkualiti tinggi di pasaran.

3. Memang sejak baligh lagi hinggalah dewasa telah sebati menggunakan tuala wanita sedia ada di pasaran. Itulah yang terbaik dan mudah baginya.

4. Tuala wanita di pasaran jauh lebih murah dan mudah diperolehi di pasaran namun penggunaannya memberi pelbagai kesan sampingan samada dalam jangka masa terdekat atau jangka masa panjang tanpa disedari.

5. Sikap pengguna itu sendiri yang tidak menitikberatkan perihal penjagaan kesihatan.

Kenapa fakta tentang tuala wanita ini penting di ketahui ???

Saya rasa terpanggil dan ingin berkongsi untuk memberitahu semua wanita diluar sana. Ini adalah kerana 80% wanita di luar sana menggunakan produk tuala wanita/pad wanita atau masih kekal dengan produk pad wanita yang diperbuat dari bahan-bahan kitar semula atau 'SURAT KHABAR LAMA'.

Jenama terkenal yang selalu anda gunakan yang bermula dengan 'K****..' itu juga diperbuat dari bahan kitar semula yang mempunyai banyak kesan sampingan..dan byk lg yg lain.

Kalau masih tidak tukar tu biasalah pasal nak tukar kepada benda baru memang SUSAH dan LIAT..nak-nak pulak kepada yang lebih baik dan bagus. Sehinggalah ada yang mula mengidap penyakit barulah kelam kabut. Masa tu duit banyak pun dah tak berguna lagi...kannn...!!!!

Banyak kebaikannya bila ahli keluarga anda pakai dan gunakan tuala wanita yang berkualiti ini. Mereka yang menggunakan sahaja yang tahu akan kelebihan tuala wanita COOL GURLS ini. Ini bukan tuala wanita yang 'BEREMPAH' atau ada ubatan tradisional atau lebih senangnya yang ada bau macam KAPUR BARUS tu lah, bahan yang buat kapan orang mati. Pada pemakai COOL GURLS ini mereka akan mengatakan ”wahhh sejuknya....,ada AIR COND la '.Tak caya cuba try test...baru tau..

Yang pertama kali diperolehi dari U.S.A FDA certification
Mempunyai struktur inovasi 10 lapisan antaranya:

1.Sebatian extrak HERBA yg dperbuat dgn formula ion negatif
2.Tiga dimensi perlindungan kebocoran sekeliling
3.Permukaan kapas natural yg lembut.berdaya serap,selesa dan
sihat
4.Mempercepatkan penyerapan cairan sebanyak 3kali ganda
5.Dilapisi anti debu dgn lapisan bhn kertas polimer
6.Manik manik kristal yg lembut utk menyimpan air yg kuat
7.Dilapisi anti debu dgn lapisan bhn kertas polimer
8.Bernafas bwh membrane,sejuk dan selesa
9.Agen gam keselamatan
10.Pelepasan kertas,sbg dikoyak,tidak mengandungi agen
fluorescent

KERANA UMAIRAH 6

2010-10-28T02:57:00.000-07:00

Farizal bertegas menghantar kami pulang ke kampung. Gamat sekali suasana dalam kereta bila kami masing-masing berborak seolah-olah tiada apa-apa yang telah berlaku. Bunyi telefon bimbit mengganggu perbualan kami.

“Siapa, bu? Pak cik Ferhad ekh? Umi nak cakap kejap.” Belum sempat aku menjawab panggilan Umairah sudah memberikan arahan.

Tanpa mempedulikan riak ingin tahu mereka berdua, aku menyambut panggilan, “Assalamualaikum…mimpi ke apa call aku ni? Kat kampung ke ni?”

Salm disambut perlahan. “A’ah, kat kampung. Rindukan kau sampai termimpi-mimpi. Kat ne ni?” Ferhad bercanda.

“Banyak la kau punya rindu! Dalam kereta, on the way nak balik kampung gak. Ni anak aku nak cakap dengan kau jap.” Telefon diserahkan pada Umairah. Umairah galak bercerita dan Ferhad pula senang melayan kerenahnya.

“Siapa tu?” Farizal ingin tahu.

“Kawan sekerja saya, Ferhad. Dia memang baik dengan Umi.” Ringkas aku menerangkan.

“Ai…lain macam je baiknya tu. Dia suka dengan kau tak?”

Aku merenung wajah Farizal. “Suka apa pulak ni? Dia tahu la saya dah ada suami. Takkan dia suka lebih-lebih pulak, tu memang dah tak betul kalau suka isteri orang.”

“Baguslah kalau kau fikir macam tu.” Sedikit dingin nada itu.

“Saya tahu mana had saya, saya isteri orang. Awak cemburu ke?” geram bila terus-terusan dituduh.

“Bukan cemburu tapi aku tak nak orang cakap isteri aku curang kat belakang aku. Tu je.” cuba menafikan. Entah kenapa dia terasa dan gelisah bila ada lelaki lain yang begitu rapat dengan isteri dan anaknya. Selama ni dia tidak terfikir tentang semua ini tapi bila saat itu muncul, dia sedar dia tak suka dengan apa yang berlaku.

“InsyaAllah, selagi saya masih isteri awak yang sah saya akan jaga nama awak, maruah awak tanggungjaab saya. Tak payah bimbanglah. Dia tu memang suka budak-budak.” Malas memanjangkan cerita begini. ‘Kenapa tiba-tiba Pija macam ni?’ Selama ni pun Pija tidak pernah mempersoalkan apa-apa yang berkaitan dengan hubungan mereka sejauh ini.

“Ya la tu. Suka budak-budak ke, suka mak budak?” masih belum berpuas hati dengan jawapan isterinya tadi. Terasa ingin sekali melihat rupa jejaka yang seakan-akan meminati isterinya itu.

“Tak larat nak layan awak. Ikut suka awak la nak cakap apa pun. Yang penting saya tak buat. Kalau betul dia suka dengan saya sekali pun, saya tak boleh halang. Tapi yang pasti saya takkan curang kat belakang awak. Itu janji saya.” Tegas sekali aku membalas.

Farizal terdiam. ‘Kenapa dengan aku ni? Tiba-tiba je rasa tak sedap hati ni kenapa? Kalaulah Khadijah tahu apa yang aku rasa ni mesti dia gelakkan aku. Macam mana boleh tak suka orang kacau dia kalau aku tak pernah suka dia? Aduh, parah ni!’ Farizal terus bermonolog sendiri. Suasana hanya kecoh dengan perbualan antara Farizal dan Umairah, aku hanya menyampuk sekali sekala bila perlu. Sedikit terasa dengan Farizal yang nampaknya mencurigai kesetiaanku selama ini.

Kepulangan kami disambut senang oleh mak. Hairan bila tiba-tiba aku pulang pada cuti sekolah ini, biasanya aku lebih senang bercuti di Sarawak sahaja. Ayahku sudah lama tiada. Teringat ayah Pija juga tinggal sendiri di kampung sebelah. Malamnya kami menjenguk ayahnya. Sepanjang di kampung kami berlagak seperti biasa tanpa tanda-tanda rumah tangga kami dilanda badai.

4 hari di kampung, kami pulang semula ke Taman Maluri, Cheras. Hubungan kami masih dingin seperti selalu. “Kenapa awak tak cakap dengan mak, dengan ayah pasal awak nak kawen?” aku memulakan tajuk tidak selamat antara kami.

“Kenapa? Kau dah tak sabar nak kena cerai ke? Senanglah nanti kau nak bercinta dengan mamat tu, ya?” Sengaja menguji isterinya.

Aku terus menarik selimut menutupi wajah. Bosan asyik dituduh.

“Ai…terus nak tidur? Betul la tu, kan?” masih mahu menduga.

Entah kenapa aku terasa sangat dengan Pija kali ini. Tanpa sedar aku sudah teresak kecil. Farizal yang menyedariku menangis terkejut. “Dah la tu, Ja. Aku gurau jelah. Aku tahu kau bukan macam tu, tapi aku geram bila kau tanya macam tu tadi. Macam kau nak sangat aku tinggalkan kau.”

“Ja, saya memang tak pernah cintakan awak tapi saya sayangkan awak selayaknya isteri sayangkan suami. Awak tak berhak tuduh saya macam tu. Saya tak kata apa-apa pun pasal awak dengan Lizzy. Yang awak nak marah tak tentu pasal ni, kenapa? Cuba cakap, kita selesaikan sebelum benda ni tambah kusut.” Aku cuba berdiplomasi.

Tersentak mendengar luahan tulus sang isteri. “Entahlah, Ija. Aku pun tak tahu kenapa. Tapi aku tak suka kau rapat dengan mana-mana lelaki, tu je.” serba salah dia menerangkan.

“Okay, saya gaku saya salah. Kalau awak tak suka sangat, saya takkan rapat dengan dia lagi, boleh?”

Tersenyum. “Dahlah, aku yakin dengan kau, Cuma aku pun tak tau kenapa aku boleh emosi lak malam ni. Jomlah tidur, esok nak kerja.”

Aku pulang semula ke Miri dengan perasaan bahagia. Melihat layanan Farizal terhadap Umairah sudah cukup memuaskan hatiku. Tiada lain yang kupinta dalam doaku saban hari kecuali Pija menerima anaknya. Kalau dulu Pija tak pernah menelefon, makin kerap dia bertanya khabar Umi. Malah Umi sudah mula pandai bercerita panjang dengan Pija, sudah pandai bergelak ketawa. Kuharap semua ini akan berkekalan selamanya.

Aku membuat permohonan untuk kembali ke Kuala Lumpur kerana aku yakin sudah sampai masanya Umairah berada di samping Farizal. Kalau pun kami bercerai nanti, Umairah akan sentiasa dekat dengan babanya, tidaklah terpinggir sangat Umi nanti. Permohonan diluluskan. Aku sudah memaklumkan pertukaranku kepada Farizal. Lama sekali menunggu di lapangan terbang. Akhirnya aku memutuskan untuk pulang sendiri ke rumah. Hingga ke malam aku menanti kepulangan Pija, namun tak kunjung tiba. Gelisah sendiri namun aku mengingatkan diriku mungkin dia sedang bersama Lizzy, maklumlah kan, orang bercinta. Biasa la tu. Terkenang percintaan Pija dan Mira.

Teringat dulu betapa aku dan Pija selalu bergaduh. Aku memang tak dapat terima bila Pija menghulurkan salam percintaan dan Mira menyambutnya dengan senang hati. Terasa seolah-olah aku telah kehilangan teman seperjuangan.

Pernah sekali kami bergaduh hanya kerana dia datang menjemputku untuk ke rumah Mira. “Buat apa kat sini?” pelik melihat dia terpacak di depan rumahku.

Wajah pelik Ija dipandang. “Jemput kau la...apa lagi?” Eiiii...minah ni kalau tak lawan cakap aku memang tak sah.

Dahi dikerutkan. “Jemput aku? Mana yang lain? Aku tak nak naik kereta dengan kau.” Takkan kot? Iskh...saje je nak kenakan aku ni si Mira ni, dah tau aku tak suka gan mamat ni, suruh datang jemput aku buat apa?

“Eh, kau boleh tak jangan cakap banyak? Naik jelah, senang kerja aku. Aku pun tak ingin nak jemput kau kalau bukan Mira yang paksa aku datang tau? So, jangan nak mengada.” Haaa...kan dah kena? Tak suka betul perempuan leceh macam ni. Nasib la sape dapat minah ni nanti, jenuh nak pujuk! Berentam hari-hari mana tahan.

Aku menjengilkan mata. Tak suka betul, dah la tak ikhlas cakap depan-depan pulak tu. Geramnya aku!!!! “Eh, suka hati aku la nak ikut ke tak nak. Dah, kau balik je dulu...nanti aku cakap dengan Mira. Terima kasihlah ye...susahkan kau je.” Sedikit menyindir.

“Lantak kaulah Ija, nak pergi ke tak nak ke...yang penting aku dah jalankan kerja aku.” Daripada layan si Ija ni, baik aku blah sebelum isu perbalahan ni lebih hangat. Takut nanti kang ada jugak yang makan penampor aku nanti, nanya je!

Bila dikenang kembali, lucu pulak! Tu bab bergaduh, babak lain pulak antaranya aku masih ingat tergiang-giang di telingaku Kak Indah meyuruhku menasihati Mira. Namun, aku tak hiraukan semua tu. Aku betul-betul kecewa, alasanku cukup mudah. Dia sudah terlalu faham untuk dinasihatkan.

Hari raya tahun pertama di universiti aku diajukan soalan begini. Tak kuduga pertemuan singkat ini membawa kepada persoalan besar begini. “Ija...akak dengar Mira kapel dengan Pija. Betul ke? Akak tak salah dengar kan?” Kak Indah sudah kuanggap macam adik beradik. Keakraban kami bertiga sudah diketahui umum. Maklumlah kami bertiga housemate, satu sekolah pulak tu masa sekolah menengah.

“Mana akak tahu benda ni?” sedikit kaget bila diaju pertanyaan begitu. Pelik pun ada, tak kan Mira bagitahu kot? Musykil betul aku!

“Benda buruk, fitnah macam ni memang cepat tersebar. Hari tu akak terserempak Mira dengan Pija makan sama, tapi ada Ika sekali la. Akak betul-betul tak sangka.” Mendengar begitu, aku terkenang pertanyaan kaan-kawan lain tentang Mira.

“Eh Ija...Mira dengan Pija ekh sekarang ni?” pertanyaan pertama dari teman-teman.

“Mana korang tahu benda ni semua?” terkejut aku dibuatnya. Tak sangka dia orang boleh perasan pulak.

“Alah...dah banyak kali kami terserempak dia orang makan sekali, lepak kat depan tasik, pergi mana-mana pun mesti dengan Pija. Betul la tu, kan?” akhirnya aku hanya senyap seribu bahasa, mengiyakan tidak, menafikan pun tidak. Terpulang pada penilaian masing-masing. Malas nak cerita panjang-panjang. Buat sakit hati je, malu pun ada.

Wajah Kak Indah kembali menjelma. “Entah la kak. Ija malas nak tegur. Biarlah akak nak cakap apa pun. Orang kalau dah mabuk bercinta, dah tak nampak lagi dah mana halal haram. Rasanya dalam hal ni akak lebih layak tegur kot. Mesti dia malu dengan akak.”

Kak Indah meminta diri untuk pulang, maklumlah hari raya. Sempat lagi dia pesan. “Akak rasa Ija lebih layak, Ija kan rapat dengan dia. Nanti kalau akak cakap dia malu je tapi tak beri kesan apa-apa, baik tak payah. Ija kena cakap baik-baik dengan dia.” Tangan dihulur. Salamnya kusambut.

Ingatanku melayang lagi pada suatu malam. Aku mencari-cari masa yang sesuai untuk menegur. Alang-alang topic malam tu mengarah ke arah itu, aku terus cucuk jarum. Macam-macam dia orang komen, kritik pasal budak-budak universiti. Pasal keluar malam, pasal universiti ada kelab tarian, kelab koir dan macam-macam lagilah. Malah, majlis rasmi diselangi dengan pantun melebihi bacaan al-Quran. Tarian zapin dan tradisional lain menjadi penghias majlis sedangkan universiti kami berstatus universiti Islam. Sehingga memburukkan nama universiti pada pandangan masyarakat sekeliling.

Aku menyampuk, “Polisi universiti tu dah satu hal. Yang budak-budak keluar malam tu pun satu hal. Tapi aku rasa isu ni kadang-kadang ibarat meludah ke langit. Yang budak-budak bercinta keluar dating, naik kereta sama semua tu, salah gak. Macam mana pelajar agama macam kita boleh terlupa adat pergaulan lelaki perempuan? Semua tu memburukkan lagi imej universiti.”

Semua terus senyap. Yalah, asyik sangat dok mengata orang lain. Diri sendiri tak nak tengok. Rata-rata yang dok menyibuk tadi tu bercinta sakan sampai balik kampung pun berdua dengan kekasih. Yang parah lagi guna alasan tunang. Ada apa dengan bertunang? Setakat bertunang tak menghalalkan apa yang haram sebelum kahwin. Betullah pesan Nabi s.a.w pada akhir zaman nanti ramai yang masuk Islam ibarat buih-buih di lautan, sekali datang ombak hilanglah buih tadi. Nauzu billahi min zalik.

KERANA UMAIRAH 5

2010-10-22T23:52:00.001-07:00

Perjalanan dari Miri ke Kuala Lumpur kurasakan terlalu lama. Mungkin kerana sudah lama aku tidak menjejakkan kaki ke bumi Semenanjung. Tapi kali ini aku pulang awal, tidak seperti selalu. Setelah selesai semua urusan di KLIA, aku terus menaiki bas, tukar menaiki Komuter di Nilai ke Bandar Tasik Selatan. Kemudian terus mengambil bas ke rumah Farizal. Kunci penduanya ada padaku untuk memudahkan pergerakanku apabila di rumah Farizal. Pija jarang meluangkan masa bersama kami. Aku pasti sangat dia tidak selesa dan sedang melarikan diri dari kami.

Tangan Umairah kupimpin. Dalam masa yang sama, aku menjinjit beg pakaian kami berdua. Aku perhatikan keadaan rumah. Nampak seperti tiada orang. Hari Ahad pun kerja ke? Ke dia outstation? Perlahan-lahan aku membuka pintu. Mengamati ruang tamu dan dapur yang berselerak menyebabkan aku sedikit bersimpati dengan Pija. Lelaki bujanglah katakan, bersepah!

Setelah puas meninjau keadaan rumah, aku mengemas rumah dan menaiki kereta yang sudah sekian lama tersadai di laman menanti kepulanganku untuk keluar membeli barang keperluan yang nampaknya tiada satu apa pun untuk di masak. Perut sudah berkeroncong. Kereta Myvi putih ini memang Pija sediakan sebagai kemudahan aku apabila pulang ke Kuala Lumpur, senang kerana tidak perlu menyusahkan dia yang memang tiada masa untk kami. Umairah bermain seorang diri di ruang sambila aku memasak hidangan tengah hari. Terdengar bunyi kereta berhenti di laman.

Umairah berkejar membuka pintu kerana menyangka babanya pulang. Kuperlahankan api lantas ke muka pintu. Sebuah kereta mewah tersergam di laman. Keluar seorang gadis muda yang tidak kukenali disusuli oleh Pija. Kami sama-sama terkejut. Aku tersenyum manis menyambut kepulangan Pija dan tetamuku ini.

Lantas tangan Pija kusambut untuk bersalam. “Bila balik?” pertanyaan pertama dari Farizal.

Langkah diatur ke ruang tamu. Umairah kutarik rapat ke sisi setelah dia menyalami tangan babanya. “Baru je, dah makan? Saya tengah masak, kejap lagi kita makan sekali, ya. Siapa ni?”

Sedikit teragak-agak Pija menjawab. Belum sempat dia membuka mulut, gadis manja di sebelahnya menyampuk. “You ni sape lak?”

Aku ingin menjawab sebelum dipotong Farizal. “Dia ni adik sepupu I yang kerja kat Sarawak. Ni baru balik, singgah rumah I dulu.”
Tergamam sekejap sebelum otakku berjaya menafsir mesej yang cuba disampaikan Pija yang gelisah di sebelah gadisnya. Tersenyum, “Yang ni sape, Ja? Makwe ekh?” cukup selamba aku bertanya kembali.

Sekali lagi gadis itu menyampuk. “I Lizzy. You tak bagitahu keluarga you ke pasal kita? Patutlah selalu berdalih tak nak bawak I jumpa family you.” Penuh manja dan nada itu sedikit merajuk kedengaran di telingaku. Huluran tanganku disambut dingin.

Tanpa perlu menunggu lama, aku menyampuk, “Duduklah dulu, ya. Saya nak tengok lauk, nanti hangit pulak. Nak minum apa-apa?” panas jugak dengan kedinginan gadis ini, namun senyuman masih dileretkan, tetamu kan?

“Fresh orange, please. Tak nak banyak ais, sedang-sedang je.”

Umairah yang hanya diam dari tadi membontotiku ke dapur. Keluar semula menghantar minuman kepada Pija dan Lizzy. “Ija, aku nak keluar kejap. Malam nanti baru balik.”

Mangangguk faham.

Aku menanti kepulangan Farizal malam itu dengan penuh debaran di dada. Umairah yang sudah terlentok aku angkat dan menidurkannya di atas katil. Selimut ditarik menutupi tubuhnya. Sebak dan kecewa dengan apa yang berlaku. Takut memikirkan dia takkan pernah jadi milik kami selama-lamanya.

Keluar menunggu Farizal di laman. Pukul 12 malam baru Pija sampai di rumah. Aku sudah nekad untuk berbincang denganya. Aku takkan dapat tidur selagi semua kekusutan ini tidak terungkai. Langkah lesu Pija kusambut dengan senyuman. Menghulurkan segelas air kepadanya, biarlah dia melepaskan lelah dulu.

Air diteguk sampai habis. “Dah makan?”

Berpaling menghadapku. “Dah, Umi mana?”

“Dia dah tidur. Tadi dia nak tunggu awak, tapi penat sangat sampai tertidur. Esok kerja tak?” sekadar membuka peluang bicara.

“Kerja. Kenapa duduk kat luar ni? Sejuk-sejuk macam ni nanti demam pulak kena embun.” Pija seolah-olah prihatin denganku.

“Tak boleh nak tidur, dalam tu panas pulak. Tu yang ambil angin kat luar.” Senyap.

“Jom masuk tidur.” Dia bangun, aku munurut dari belakang.

Semasa aku masuk ke dalam bilik, Pija sudah menarik selimut ke paras dada, mata terpejam. “Dah tidur?”

Matanya terbuka. “Belum.” Aku memanjat katil, mengambil tempat di sebelahnya.

“Boleh saya cakap sikit? Tapi kalau awak penat sangat, esok ajelah.”

“Kau nak cakap pasal Lizzy tadi kan?” selamba sahaja dia bertutur.

“Ja, awak tahu kan? Saya tak pernah halang awak kawan dengan siapa je. Dan saya takkan halang awak kahwin lain.” Selembut mungkin aku meluahkan.

“Aku tahu tapi aku dah terlanjur sayang dengan dia, dan aku rasa kami serasi bersama. Aku minta maaf tak bagitahu kau awal-awal pasal ni. Aku yakin kau faham, kan?” angguk. “Umi dah ada kau, aku takkan ambil dia balik.”

Tercengang tidak faham. “Maksud kau?”

Keluhan terlepas. “Tadi aku dah terus terang dengan dia pasal kita, aku propose dia sekali dan dia terima. Dia tak kisah asalkan kita bercerai dan dia tak nak Umi tinggal dengan kami nanti.”

Setitis air mata keluar jua. “Ja, saya tak kisah kita bercerai tapi awak tak boleh abaikan Umi macam tu je. Dia anak awak, Ja. Sanggup awak buang dia macam tu sekali?”

Tanganku diraih. Aku cuba menarik, namun genggaman Pija terlalu kejap. “Kau pun tahu kan aku tak boleh jaga dia? Kau lebih berhak jaga dia. Aku tahu kau pun mesti tak nak berpisah dengan dia, kan?”

Angguk. “Ya, memang saya tak sanggup tapi saya rasa semua ni tak adil buat Umi. Awak tahu tak kenapa saya balik sini?” Geleng. “Sebab dia merungut awak tak sayangkan dia. Jadi saya fikir kedatangan kami ke sini akan mengubah hati awak. Tapi saya betul-betul tak sangka penantian saya selama 5 tahun ni sia-sia je.”

Dia ingin mencelah tapi aku memotong. “Malam ni biarkan saya bercakap. Esok saya dah nak balik kampung, tak tahu bila lagi dapat bincang dengan awak.”

Dia sedikit terkejut. “Balik dengan siapa? Kenapa tak bagitahu aku awal-awal?” sedikit terasa bila Ija tidak minta izin darinya seperti selalu. Ada rasa kurang senang bertandang.

“Tak pe, saya balik dengan Umi je. Pasal kita awak jangan bimbang, saya akan terangkan pada keluarga kita.”

“Nak balik dengan apa?” masih belum berpuas hati.

“Dengan kereta kot, tak sempat nak beli tiket.”

“Tak boleh, aku tak izinkan. Kita balik lusa. Aku hantar, aku pun dah lama tak balik. Nanti apa pulak orang kata kalau kau balik sorang.”
“Penting ke apa orang kata?” sengaja menimbulkan persoalan.

Dia hanya terdiam. “Ja, saya tak suka paksa awak buat apa yang awak tak suka. Awak dah cukup besar untuk fikir dengan waras. Selagi saya isteri awak, saya akan patuh. Awak tetap nakhoda dalam rumah tangga kita. Kalau ada kesilapan, kita sama-sama betulkan. Cuma saya tak nak awak ulang balik kesilapan awak yang dulu.” Selimut ditarik. Lampu dimatikan. Biar dia betul-betul faham apa yang ingin kusampaikan. Malas bertekak.

Seperti biasa, pakaian kerjanya aku sediakan sebelum menuju ke dapur menyiapkan sarapan. Pija makan dengan diam. Umairah cuba bermesra. Cukup gembira apabila babanya menyuruh Umairah menyuapkan nasi goreng ke mulutnya. Terdengar Umi terkekek ketawa kegelian bila babanya menggeletek Umi sebagai denda menumpahkan nasi ke seluarnya. Terkaku seketika melihat drama sebabak di depan mata. Kenapa tiba-tiba dia berubah? Mendadak sungguh! Bergenang air mataku terharu. Senang dengan perubahan Pija. Mungkin apa yang aku katakan malam tadi memberi kesan pada Farizal.

“Umi, suap elok-elok, nak. Jangan tumpahkan nasi kat baju baba.” Sedikit beramaran kepada anak gadis Farizal.

“Alah, tak pe. Kalau kotor nanti ibu boleh gosokkan baju baru untuk baba, kan?” menarik Umi ke pelukan. Terpingga-pingga sebentar namun Umairah ketawa bila terasa Farizal cuba mewujudkan kemesraan antara mereka. Aku sedikit hairan dengan kemesraan yang ditonjolkan Farizal pagi ini. Mungkin dia ingin bermesra buat kali terakhir dengan kami, biarlah. Satu perubahan mendadak yang pelik pada pengamatanku.

TAHUN MELAWAT KELANTAN2010

2010-10-17T22:32:00.003-07:00

The Year to be remembered offering culture, people and food. Beauty - and the East. The Government and people of Kelantan take this opportunity wishing all of you. There are endless, colorful programess specially prepared for our year throughout 2010. Be here at the right time and at the right place. There a lot to explore & experience the beauty of Kelantanese cultures. Welcome to our VISIT KELANTAN YEAR...

KELANTAN IS LOCATED at the north-east coast of Peninsular Malaysia facing the south China Sea and covers a land area of 14,922 sq km. Its state capital, Kota Bharu, is a bustling town well connected to other major towns in Malaysia serves as the center for Kelantan's administrative and business activities. Kelantan is famed for its unique cultural diversity, white sandy beaches, waterfalls and lush tropical jungle.

The Kelantan Tourist Information Centre and State Government are keen to promote eco-tourism while maintaining the delicate ecological balance in nature. Investors have the opportunity to set-up international class hotel and beach resort, restaurant, souvenir shop, sight seeing and tour operations meet the growing needs of increasing tourist's arrival.

Kelantan launches syariah currency

2010-10-17T21:52:00.001-07:00

KOTA BARU: Kelantan has become the first state to introduce the gold dinar and silver dirham as official currency.
Mentri Besar Datuk Nik Abdul Aziz Nik Mat said the state would strive to expand the use of gold dinar and silver dirham in its transactions, including the payment of civil servants’ remuneration.

Islamic currency: The gold dinar and silver dirham which Kelantan will use as official currency. – Bernama

“However, there are many technicalities that have to be addressed by the state government,” he said after launching the Islamic currency yesterday.
The gold dinar and silver dirham is managed by Kelantan Gold Trade (KGT), a subsidiary of Kelantan Mentri Besar Incorporated (PMBK). In a symbolic gesture, Nik Abdul Aziz handed over a dinar gold to PMBK chief executive officer Mustapha Salleh as payment of salaries to PMBK employees for the month.
Nik Abdul Aziz said 1,000 traders so far had agreed to use the currency in their transactions besides Tabung Haji and Bank Islam Malaysia.
“Syariah currency was widely used thousands of years before the fall of the Ottoman Empire,” he said. — Bernama
Friday August 13, 2010

MUET DATANG LAGI

2010-10-11T21:06:00.000-07:00

Bermula hari ni ujian speaking muet telah bermula. Ujian writing, reading n listening pula akan menyusul pada 13 Nov ni. I wish you all good luck n do the best in muet! Convo usim kali ni pun dah mula tunjuk belang. Kepada pelajar2 yang gagal dapat muet band 2 ke atas x dibenarkan grad. Taun depan lak (taun sy akan grad, insyaAllah) hanya y dapat band 3 n above sahaja yang dapat grad.

NC USIM y baru ni memang tegas skit. Ramai gak yang x setuju dengan syarat baru ni, tapi bagg sy...pe pun alang2 dah wajib tu ikut jelah. Lagi pun benda ni untuk kebaikan pelajar gak. Imej universiti pun naik bila pelajar2 keluaran usim dapat bertutur bahasa inggeris n arab dengan lancar.

Pasaran kerja hari ini yang memerlukan daya saing yang tinggi memaksa setiap graduan berusaha melengkapkan diri dengan pakej kendiri selengkap mungkin. Dengan kemahiran ilmiah, kemahiran insaniah, pengetahuan am, penguasaan bahasa Melayu n Inggeris serta bahasa2 lain dengan baik, bijak berkomunikasi dan juga penampilan yang menarik akan membantu dalam temuduga kelak.

SEKADAR BERKONGSI

2010-10-11T01:00:00.000-07:00

Sebenarnya Garis Panduan Dalam Islam yang sy post tu sy copy kat laman web jakim je. Kebetulan pulak tajuk assignment sy untuk subjek politik islam adalah : hiburan dalam islam, kajian kes enakmen hiburan dan tempat2 hiburan kelantan 1998. jadi, sy n the geng cuba kaji buku halal haram dalam islam karangan dr. yusuf qardhawin, garis panduan jakim, pendapat ulamak, keputusan dan fatwa yang berkaitan serta enakmen di kelantan.
Tajuk ni menarik sangat sampai kami present hampir sejam jugak la hari tu. hehee...naik lenguh kaki berdiri n otak ligat berfikir nak bg jpwn kt soalan maut Ustaz Hasnizam...huhuuuu...sy kn buat kesimpulan untuk assignment ni, tapi tgh on de way la...nanti klau dah siap, insyaAllah, sy akn postkn utk brkongsi maklumat bersm...

GARIS PANDUAN HIBURAN DALAM ISLAM

2010-10-07T20:37:00.001-07:00

1. TUJUAN

Garis Panduan Hiburan Dalam Islam ini disediakan untuk memberi panduan kepada pihak yang terlibat dalam industri hiburan merangkumi nyanyian, muzik, tarian dan lain-lain. Garis Panduan ini juga akan dijadikan rujukan dan panduan kepada masyarakat awam yang menyertai persembahan rancangan hiburan.

2. PENDAHULUAN

2.1. Pada dasarnya Islam mengharuskan hiburan kerana ia menjadi sebahagian daripada fitrah kehidupan manusia. Ini berdasarkan kepada hadis Rasulullah s.a.w. yang diriwayatkan daripada Aisyah r.a yang bermaksud:

“Sesungguhnya Abu Bakar masuk kepadaku, sedang di sampingku ada dua gadis hamba daripada orang Ansar sedang menyanyi dengan nyanyian yang dinyanyikan oleh orang Ansar pada hari peperangan Bu’ath. Aku berkata, kedua-dua orang ini bukanlah penyanyi. Abu Bakar berkata, adakah di rumah nabi ini terdapat serunai syaitan? Sedangkan pada hari ini adalah hari raya idul fitri. Rasulullah bersabda, wahai Abu Bakar, sesungguhnya setiap kamu ada hari rayanya dan ini adalah hari raya kita.” (Riwayat Ibnu Majah)

Berdasarkan Hadis tersebut, nyatalah bahawa hiburan yang menghiburkan jiwa serta menenangkan hati diharuskan oleh Islam. Ini dinyatakan oleh al-Syeikh Yusuf al-Qardhawi bahawa antara hiburan yang dapat menghibur jiwa, menenangkan hati serta menyedapkan telinga adalah nyanyian. Hiburan nyanyian ini diharuskan oleh Islam dengan syarat ia tidak dicampuri kata-kata kotor, keji atau yang boleh memberangsangkan kepada perbuatan dosa. (al-Halal wa al-Haram fi al-Islam, hal. 273).

2.2 Dalam membincang isu ini, Muzakarah Jawatankuasa Fatwa Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia dalam persidangan kali ke-2 pada 12 – 13 Mei 1981 telah membuat keputusan seperti berikut:

a) Nyanyian yang senikatanya baik, tidak lucah, tidak biadap dan tidak mendorong kepada maksiat[1], tidak bercampur gaul antara lelaki dengan perempuan dan tidak membawa kepada fitnah[2] adalah harus;

b) Jika nyanyian senikatanya tidak baik, lucah, biadap, mendorong kepada maksiat, bercampur gaul lelaki dengan perempuan dan membawa kepada fitnah maka nyanyian itu adalah haram;

c) Pancaragam yang melalaikan[3] hukumnya haram;

d) Mendengar nyanyian dan pancaragam adalah harus dengan syarat senikatanya baik, tidak lucah, tidak biadap, tidak bercampur lelaki dengan perempuan dalam keadaan yang tidak menimbulkan fitnah; dan

e) Menyanyi untuk menimbulkan semangat jihad adalah harus.

3. KANDUNGAN GARIS PANDUAN

3.1 Garis panduan ini mengandungi perkara-perkara berikut:

3.1.1 Takrif

3.1.2 Program Hiburan

3.1.3 Persembahan Muzik

3.1.4 Lirik Lagu

3.1.5 Persembahan Artis

3.1.6 Persembahan Tarian

3.1.7 Tanggungjawab Penganjur

3.1.8 Kesimpulan

3.2 Takrif

3.2.1 Hiburan

Maksud hiburan ialah sesuatu (perbuatan, benda dll) untuk menghiburkan (menyenangkan, mententeramkan) hati. (Kamus Dewan).

3.2.2 Nyanyian

Maksud nyanyian ialah gubahan muzik yang dilagukan dengan suara. (Kamus Dewan).

3.2.3 Muzik

Maksud muzik ialah gubahan bunyi untuk memperoleh keindahan bentuk dan pernyataan perasaan. (Kamus Dewan).

3.2.4 Tarian

Maksud tarian ialah gerakan badan serta tangan dan kaki berirama mengikut rentak muzik. (Kamus Dewan).

4. GARIS PANDUAN

Garis panduan yang memisahkan sama ada hiburan itu boleh atau sebaliknya menurut Islam adalah sejauh mana hiburan tersebut mencapai maksud dan prinsip Islam yang menekankan ke arah kesejahteraan umat manusia. Antara garis panduan tersebut adalah seperti berikut;

a) Program Hiburan

i. Bermatlamatkan kebaikan dan kesejahteraan.

ii. Diadakan di tempat yang bersesuaian supaya tidak mengganggu ketenteraman awam dan orang ramai.

iii. Mengambilkira masa yang bersesuaian dengan sensitiviti masyarakat dan ajaran Islam.

iv. Tidak disertai oleh perbuatan-perbuatan haram atau maksiat.

v. Tidak mengandungi acara yang bersifat provokasi yang boleh menimbulkan sikap prejudis atau permusuhan.

vi. Tidak mengandungi unsur-unsur pemujaan atau penyembahan yang bertentangan dengan ajaran Islam.

b) Persembahan Muzik

i. Tidak menimbulkan gerakgeri liar.

ii. Tidak mendorong kepada perbuatan maksiat.

iii. Tidak melalaikan.

c) Lirik

i. Kalimah syahadah dalam bahasa Arab hendaklah disempurnakan.

ii. Tidak mengandungi sebutan yang boleh membangkitkan nafsu syahwat, perkataan lucah, menggambarkan arak, dan memberi perangsang melakukan dosa.

iii. Tidak mengandungi unsur-unsur pemujaan kepada makhluk dan peribadi.

iv. Tidak mengandungi ungkapan-ungkapan yang melanggar adab kesopanan dalam Islam.

v. Tidak mengandungi ungkapan yang melanggar akidah dan syariat Islam.

vi. Tidak mengandungi unsur mengutuk nasib dan lucah.

vii. Tidak mengandungi unsur menghina, mengaib, mencaci, memfitnah dan seumpamanya.

viii. Tidak boleh menjadikan teks al-Quran sebagai lirik.

d) Persembahan Artis

i. Berinteraksi dengan penonton secara sopan dan disertai kata-kata yang boleh membina nilai-nilai kemanusiaan.

ii. Berpakaian kemas, sopan serta tidak memakai pakaian yang boleh mendedahkan diri kepada eksploitasi penonton dan tidak bercanggah dengan kehendak Islam.

iii. Tidak melakukan gerak geri dan perkataan yang boleh menimbulkan perasaan yang mendorong kepada maksiat dan menghina Islam.

iv. Tidak mengucapkan kata-kata yang menggalakkan perbuatan maksiat atau menghina agama Islam.

e) Persembahan Tarian

i. Berpakaian kemas, sopan serta tidak memakai pakaian yang boleh mendedahkan diri kepada eksploitasi penonton dan tidak bercanggah dengan kehendak Islam.

ii. Gerak tari yang dipersembahkan tidak menimbulkan fitnah.

iii. Tidak berlaku percampuran antara lelaki dengan perempuan yang boleh menimbulkan fitnah.

iv. Tidak bertujuan pemujaan atau penyembahan.

v. Tidak dipersembahkan dengan gaya yang memberahikan.

f) Tanggungjawab Penganjur

Penganjur hendaklah mempastikan acara hiburan yang dianjurkan menepati garis panduan yang telah disediakan.

5. Kesimpulan

Garis Panduan ini diharap memberikan panduan kepada pihak yang terlibat dalam industri hiburan. Ia juga dijadikan usaha untuk mewujudkan masyarakat yang dapat mengamal dan menikmati hiburan berteraskan nilai-nilai akhlak dan syariat Islam.

RUJUKAN

1. Mausu’ah al-Fiqhiyyah, Wizaratul Auqaf Wa al- Syu’un al-Islamiah,Cetakan Pertama, 1995, Kuwait.

2. Tafsir Pimpinan al-Rahman Kepada Pengertian al-Quran, Syeikh Abdullah bin Mohamad Basmeih, Jabatan Kemajuan Islam Malaysia.

3. Al-Halal wa al- Haram fi al-Islam, Syeikh Yusuf al-Qardhawi, al-Maktab al-Islami, Cetakan ke-15, Beirut 1994.

4. Kamus Dewan, Edisi Baru, Dewan Bahasa dan Pustaka, Kuala Lumpur, 1991.

5. Garis Panduan Muzik, Nyanyian dan Seni Menurut Pandangan Islam, Bahagian Penyelidikan, JAKIM.

6. Muzakarah Jawatankuasa Fatwa Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia kali ke-2 pada 12 – 13 Mei 1981.

7. Garis Panduan Penyiaran, Suruhanjaya Komunikasi dan Multimedia Malaysia.

[1] Sesuatu perbuatan yang haram (Mausu’ah al-Fiqhiyyah)

[2] Cubaan, gangguan, hasutan dan kekacauan (Tafsir Pimpinan al-Rahman Kepada Pengertian al-Quran)

[3] Perkataan dan sebagainya yang tidak mendatangkan hasil serta tidak memberi faedah dan manfaat . (Mausu’ah al-Fiqhiyyah)

Tarikh : 14 Januari 2009
Sumber : Pengarah Bahagian
Editor : PRO JAKIM
Hits : 21042

KITA PADA PANDANGAN ALLAH

2010-09-22T22:14:00.000-07:00

Menghabiskan cuti 2 bulan di rumah tanpa sebarang aktiviti menarik selain kerja2 rumah (nak kerja mak ayah tak bagi) membuatkan sya menonton banyak cerita yang ditayangkan di tv. Tapi saya tak berapa suka mengikuti drama sebab bila dah dating usim susah nak tengok tv, bz lah katakana…heheee…tengah dok melangok depan tv, saya pun sajalah tukar channel astro oasis…satu diskusi agama dengan kiyai dari seberang (lupa rancangan n nama kiyai tu…sory!). Ceritanya menarik sekali untuk dijadikan pengajaran. Kiyai nidulunya belajar emgineeering di university di Indonesia. Ayahnya tentera. Dia mempunyai seorang adik lelaki yang cacat, lumpuh disebabkan demam panas semasa kecil . Tapi tidak pernah dia mengeluh di atas ujian tersebut. Si kiyai bertanya apakah adiknya selesa dengan keadaannya, tidak merasa iri hati untuk menjadi sempurna seperti orang lain? Si adik menjawab tidak sesekali. Kerana yang cacat itu hanya pada pandangan kita manusia, tidak pada pandan Allah. Bukankah Allah telah menjadikan manusia itu sebaik2 kejadian? Begitu berhikmah sekali jawapannya, masyaAllah…kuasa Tuhan. Walau badan lemah tidak bermaya tapi hatinya tetap teguh beriman. Semasa sakit tenat adiknya berpesan: dalam dunia ini walau pun kita ada segala2nya ingatlah kita takkan pernah bahagia melainkan dengan redha Allah. Jika tiada keberkatan dalam hidup, maka tidak akan bahagia kehidupan kita di dunia, akhirnya adiknya meninggal dunia dalam keadaan yang sungguh mendamaikan sesiapa yang memandang seolah2 sedang tidur. Sejak itu dia berubah mendalami agama berdasarkan nasihat tulus si adik. Selain itu, dia berkawan baik dengan seorang lelaki buta yang bercita2 untuk memiliki anak soleh sebagai penyambung dakwah. Kawan2nya bercanda: siapalah yang mahukan lelaki buta? Dia menjawab…itu bukan urusan kita. Jodoh maut di tangan Allah. Jika Allah mengingin begitu maka jadilah. Dia ditanya lagi, selepas ibunya meninggal siapa yang akan menjaganya? Lantas dijawab: aku berserah diri kepada Allah. ALLAH telah menjadikan aku buta, maka sudah tentu Allah akan menjagaku. Dipendekkan cerita, dia berkahwin dengan seorang muslimah dan mempunyai anak. Si isteri berkata: di dunia ini aku menjaga suamiku yang buta, semoga di akhirat kelak Allah akan memeliharaku….

Kisah ringkas untuk dijadikan tauladan di Aidilfitri..

2010-09-22T06:53:00.001-07:00

By Hasnizam Hashim, Sunday 5 Sept 2010, 3:15 pm

Sudah menjadi kebiasaan bahawa Rasulullah akan mengikuti jalan lain untuk pulang ke rumah selepas daripada menunaikan solat sunat Hari Raya Aidilfitri. Tujuannya adalah supaya baginda dapat bertemu dengan lebih ramai orang dan dapat bermaafan-maafan dengan mereka di samping dapat mengucapkan tahniah di atas kejayaan mereka berpuasa pada bulan Ramadhan….Sesampainya Rasulullah di sebuah simpang…Baginda terlihat sekumpulan kanak-kanak sedang bermain dengan riang. Tidak jauh daripada kumpulan kanak-kanak itu…terdapat seorang anak kecil yang berpakaian compang camping duduk menyendiri…tanpa seorang teman pun menemaninya…jauh sekali untuk bermain dengannya. Baginda lantas menghampiri anak kecil tersebut. Baginda melihat air matanya sedang berlinangan. Baginda lantas bertanya…mengapakah kamu menangis wahai anak?...Anak kecil itu menjawab…‘saya tidak ada baju baru wahai pak cik’. Rasulullah bertanya kepada anak kecil itu…mana bapa mu wahai anakku? Anak kecil itu sambil tersedu-sedu menjawab….bapa saya telah mati dalam peperangan bersama Rasulullah…Rasulullah seterusnya bertanya…. mana ibumu? Anak kecil itu menjawab…ibu saya telah berkahwin dengan lelaki lain dan dia sudah tidak memperdulikan saya lagi…Apabila Rasulullah mendengar rintihan hati anak kecil itu…Rasulullah pun turut sama menangis sebagaimana anak kecil itu menangis…Baginda lantas memeluk erat dan mendukung anak kecil tersebut seraya berkata…..wahai anakku sayang…mahu tak kamu beribukan Aisyah dan berkakakkan Fatimah…berbapakan Rasulullah dan bersaudarakan Hasan dan Husain ? Anak kecil itu dengan tersedu-sedu…nnnak pakcik… Rasulullah lantas mendukung pulang anak kecil tersebut. Sesampainya di rumah…Baginda memandikan sendiri anak kecil tersebut dan memakaikannya dengan baju baru…..

Citer Ustaz Hasnizam

2010-09-22T06:50:00.001-07:00

By Hasnizam Hashim, Tuesday, 21 September 2010

Diberitakan bahawa pada suatu ketika, Nabi Musa Alaihissalam keluar untuk mengembara. Untuk mengalas perut, baginda membawa tiga ketul roti bersamanya sebagai bekalan. Semasa dalam perjalanan, muncul seorang lelaki yang tidak diketahui. Lelaki tersebut mengekori perjalanan Nabi Musa. Nabi Musa menyedari akan perbuatan lelaki tersebut dan hanya membiarkan sahaja lelaki itu mengekori perjalanannya. Di pertengahan perjalanan, Nabi Musa behenti sebentar untuk berehat. Lelaki yang sentiasa mengekorinya tadi turut sama berhenti rehat dan duduk bersebelahan dengan Nabi Musa. Nabi Musa kemudiannya mengeluarkan tiga ketul roti yang dibawanya tadi sebagai bekalan dan memakan hanya satu ketul sahaja daripada roti tersebut sambil diperhatikan oleh lelaki yang tidak dikenali itu. Kerana tidak sampai hati, Nabi Musa memberikan seketul roti yang dibawanya kepada lelaki itu. Lelaki tersebut mengambil roti itu dengan senyuman sambil bertanya “yang satu ketul lagi itu untuk siapa?” Nabi Musa menjawab “roti yang ketiga ini untuk dijadikan bekalan dalam perjalanan” . Tanpa disedari oleh Nabi Musa, lelaki itu telah mencuri roti yang ketiga dan memakanya secara senyap-senyap.

Nabi Musa kemudiannya meneruskan perjalanan dan lelaki tersebut masih lagi mengekorinya. Apabila baginda berhenti semula untuk berehat dan makan, baginda terkejut kerana roti yang ketiga itu sudah hilang. Nabi Musa memandang ke arah lelaki tadi sambil bertanya: “kamu tahu tak siapa yang mencuri roti saya yang ketiga? Lelaki tersebut hanya berdiam diri dan berbuat seolah-olah tidak tahu apa-apa. Nabi Musa kemudiannya meneruskan perjalanan dan lelaki tesebut masih lagi mengekorinya. Sesampainya baginda di sebuah tempat, baginda berjumpa dengan seekor kambing liar dan menyembelih kambing tersebut. Setelah kambing tersebut mati disembelih, dengan mu’jizat Allah SWT, Nabi Musa menghidupkan semula kambing yang telah mati itu. Nabi Musa bertanya kepada lelaki tersebut “Engkau hairan tak dengan apa yang aku buat?” Lelaki tersebut menjawab: “Ya…aku hairan”. Nabi Musa kemudiannya berkata: “Aku lagi hairan dengan orang yang curi roti tadi, engkau tahu tak siapa orang itu?” Lelaki tersebut berdiam diri dan berbuat seolah-olah dia tidak mengetahui apa-apa.

Perjalanan Nabi Musa diteruskan dan lelaki tersebut masih lagi mengikutinya. Sesampainya Nabi Musa di sebatang sungai, dengan mu’jizat Allah SWT baginda kemudiannya berjalan di atas air sungai tersebut. Lelaki tersebut dengan penuh kehairanan memerhatikan akan perbuatan Nabi Musa. Nabi Musa bertanya kepada lelaki tersebut “Engkau hairan tak dengan apa yang aku buat?” Lelaki tersebut menjawab: “Ya..ya…aku hairan”. Nabi Musa kemudiannya berkata: “Aku lagi hairan dengan orang yang curi roti tadi, engkau tahu tak siapa orang itu?” Lelaki tersebut sekali lagi berdiam diri dan berbuat seolah-olah dia tidak bersalah dan tidak mengetahui apa-apa.

Nabi Musa kemudiaanya meneruskan semula perjalanan dan lelaki tersebut masih lagi mengekorinya. Sesampainya baginda di sebuah tempat, Nabi Musa berjumpa dengan tiga ketul emas yang sangat besar dan berat. Lelaki yang mengekorinya tadi melonjak kegembiraan. Nabi Musa kemudiannya berkata kepada lelaki tersebut: “Satu ketul emas ini untuk aku dan satu ketul untuk engkau”. “Yang lagi satu ketul ini pula untuk siapa?” dengan pantas lelaki itu bertanya kepada Nabi Musa. “Yang lagi satu ketul ini ialah intuk orang yang curi roti tadi” jawab Nabi Musa. “Sebenarnya akulah yang curi roti itu tadi…”kata lelaki itu. Nabi Musa kemudiannya berkata “engkau ambillah kesemua emas ini…aku tidak mahu satupun”. Baginda kemudiannya meneruskan perjalanan dan lelaki tersebut tidak lagi mengekorinya.

Lelaki yang ditinggalkan bersama-sama dengan tiga ketul emas tadi berasa sangat gembira. Sambil memikirkan bagaimana untuk membawa ketiga-tiga ketul emas yang besar dan berat itu pulang…hatinya berkata..selepas ini akulah yang akan menjadi orang yang paling kaya. Setelah acapkali cuba untuk mengalihkan emas-emas tersebut, namun usahanya tetap gagal kerana emas-emas tersebut terlalu berat untuk diangkatnya seorang diri. Akhirnya…setelah kepenatan, lelaki tersebut berhenti sebentar untuk berehat.

Tanpa disedari oleh lelaki itu, tiba-tiba muncul tiga orang perompak. Ketiga-tiga perompak tersebut cuba untuk merampas emas-emas tadi dan lelaki tersebut akhirnya dibunuh oleh perompak-perompak tersebut walaupun dia telah cuba sedaya upaya untuk mempertahankan emas-emasnya. Para perompak berasa sangat gembira. Emas-emas tersebut dibahagikan secara adil. Setiap seorang mendapat satu ketul emas yang besar. Sambil berehat, salah seorang perompak berkata “kita sudah terlalu keletihan dan lapar…dalam keadaan begini….mana mungkin kita dapat mengangkat emas-emas yang besar dan berat ini…..mengapa tidak salah seorang daripada kita pergi ke pasar untuk mencari makanan…emasnya akan kami jagakan nanti…” Salah seorang daripada perompak itu bangun dan pergi ke pasar untuk mencari makanan sambil berpesan kepada kedua orang rakannya “tolong jagakan emas aku ini ye !”.

Semasa ketiaadaan salah seorang rakan perompak tersebut, kedua dua perompak yang menjaga emas itu telah bersepakat untuk membunuh rakan mereka yang ketiga sekembalinya dia dari pasar untuk membawa makanan. “Kalau kita bunuh rakan kita yang ketiga ini…kita akan menjadi lebih kaya…kita akan dapat satu setengah setiap seorang”..kata mereka.

Sekembalinya rakan mereka dari pasar dengan membawa makanan…mereka dengan pantas terus membunuh rakan mereka yang ketiga. Sebelum meneruskan semula usaha mereka untuk mengangkat emas-emas itu, mereka terlihat akan makanan yang telah dibeli oleh rakan mereka tadi. Mereka pun, tanpa berlengah terus memakan makanan tersebut. Makanan tersebut, tanpa mereka ketahui sebenarnya telah pun dibubuh racun oleh rakan mereka yang telah dibunuh tadi. Semasa dalam perjalanan ke pasar, rakan mereka yang telah dibunuh itu sebenarnya telah pun terfikir “kalau aku bunuh dua orang itu…maka aku akan dapat tiga...mengapa tidak aku letakkan racun dalam makanan ini…” Akhirnya kesemua perompak itu mati dan tidak seorang pun berjaya untuk memiliki emas-emas tersebut……Wallahu ‘alam.

“Dan Kepunyaan Allah jualah kerajaan langit dan bumi dan apa-apa yang ada di dalamnya; dan dia Maha Kuasa atas segala sesuatu” (Al-Maidah: 120)

THESIS OWH THESIS

2010-09-22T04:52:00.000-07:00

4 minggu lg kn submit projek ilmiah...skrg ni gah on de way siapkan chapter 1 n 2...chapter last xtau la cmne...huhuuuu...tlg doakan spy sy n kwn2 dpt submit thesis dgn jayanya n dpt mrkah a for this subject ekh...amin!

Sala,m Lebaran

2010-09-01T18:54:00.000-07:00

Selamat hari raya Aidilfitri, maaf zahir batin andai terkasar bahasa tersilap tulis ke...heheee...esok dah balik kampung...jemputlah datang beraya nanti ye kawan2...haa, sebelum terlupa jgn lupa mencari malam lailatul qadar pulak...tahun ni kalau menurut perkiraan imam ghazali jatuh pada 29 ramadhan...saya sekadar mengingatkan semoga kalau saya terlepas peluang akan ada orang yang sudi berdoa untuk saya, malam yang lebih baik dari seribu bulan tu nanti...jangan lupa jugak solat sunat lailatul qadar 4 rakaat...tolong doakan sekali kebebasan bumi palestin...percayalah, doa itu senjata orang mukmin!

Salam Merdeka

2010-08-31T03:28:00.000-07:00

Merdeka datang lagi...cara sambutan tahun ini agak berbeza dari sambutan tahun-tahun lalu di mana sambutan kali ini diadakan di stadium tertutup di Stadium Putra Bukit Jalil...namun amat menyedihkan sekali kerana cara sambutan hari merdeka bagi anak-anak muda hanyalah setakat keluar malam, bercampur lelaki dan perempuan, melepak sampai ke pagi...apa semua ni/ ini ke anak2 merdeka, warga kelas pertama yang kita harapkan untuk mengemudi Malaysia kelak? fikir-kanlah bersama.

KERANA UMAIRAH 4

2010-08-21T01:14:00.000-07:00

Mataku tidak lepas memerhatikan seorang anak kecil yang berlari terkedek-kedek di pesisir pantai. Wajahnya terlalu mirip dengan Mira, sesiapa sahaja yang melihat pasti boleh meneka mereka anak beranak. Aku merajuk dengan Farizal sehingga lari jauh ke Kuching. Balik kampung setahun sekali, itu pun semasa hari raya. Pija? Sekali pun dia tidak pernah ke sini menjejaki kami. 5 tahun menjadi isterinya, tiada cinta yang disemai malah perasaan kami kosong. Tidak pernah aku mengharapkan cinta darinya, cukuplah dia menyanyangi puteri tunggalnya. Sebak apabila sampai sekarang Farizal menganggap seolah-olah Umairah pernah tidak wujud.

“Umi, jangan laju sangat, nak. Meh sini. Balik jom.” Aku melambai memanggilnya pulang. Perangainya yang sukakan pantai diwarisi dari Mira. Arwah terlalu menyenangi air. Pantang jumpa air, memang lama berendam.

“Alah ibu…kejap lagi la. Umi nak tengok abang tu main layang-layang.” Dia menunjuk ke arah layang-layang yang sedang diterbangkan oleh seorang remaja lelaki. Sepenuh hati dia berlari menarik layang-layangnya. Tergambar kepuasan setelah usaha menerbangkan layang-layangnya berhasil.

“Kalau nak tengok sangat, dok diam-diam kat sini dengan ibu. Jangan berlari ke sana ke mari. Ibu takut jatuh dalam air tu nanti.” Bimbang andai dia terjelepok ke dalam pantai dan tubuh kecilnya dibawa pergi oleh arus petang yang kelihatan semakin mengganas. Senja-senja hampir maghrib begini memungkinkan pelbagai kejadian buruk.

Dia tersengih menghampiriku. Setelah jam menunjukkan pukul 5 petang, kami menghayunkan langkah untuk pulang.

Seperti biasa, slot selepas Maghrib diisi dengan bacaan Manzil dan ayat-ayat Quran sementara menanti Isyak. Umairah sudah kuyu matanya. Penat seharian bermain, biasalah budak-budak. Sebelum tidur, aku mengulitnya dengan membaca Surah 4Qul, ayat Qursi dan doa tidur berserta selawat dan salam kepada junjungan besar Nabi Muhammad s.a.w yang sudi mengajar erti hidup beragama kepada umatnya.

“Ibu…” panggil Umairah lembut. “Ermmm…” aku menjawab malas. Mata sudah dipejam. Tangan erat memeluk tubuh kecil anakku ini.

“Kenapa baba tak duduk sekali dengan kita, bu?”. Malam ini si kecil menyesakkan dadaku dengan pertanyaan sebegini. Terus terasa segar mata yang diulit kantuk.

“Kenapa Umi tanya macam tu? Tak pernah-pernah anak ibu ni bersungut. Mengingau ekh?” aku cuba berlucu menutup debar di dada. Apa harus dijawab nanti?

“Umi tengok semua orang ada ayah. Duduk sekali. Kenapa Umi tak de ayah?” mulut comel itu terus mengajukan persoalan.

“Umi…sape kata Umi tak de ayah ni? Baba tu kan ayah Umi?” aku menerangkan.

“Habis tu, kenapa dia tak duduk dengan kita?” masih tidak puas hati rupanya dia.

“Baba sibuk. Dia kerja kat sana. Umi rindu dengan baba ekh? Nanti kita balik jumpa baba, yeh” aku cuba memujuk.

“Tak nak. Baba tak sayang Umi. Sebab tu baba tak duduk sini. Baba jahat, dia tak sayang Umi.” Itu pula yang diluahkan.

“Umi…tak baik cakap macam tu, nak. Baba sayangkan Umi. Tapi dia tak boleh duduk dengan kita, nanti bos dia marah. Umi tak sayang baba? Suka tengok baba kena marah?” aku cuba menjerat Umairah untuk mengetahui perasaannya.

“Umi sayang baba. Umi tak nak baba kena marah dengan sesape. Tapi…baba tak pernah main dengan Umi. Dia diam je, tak nak cakap dengan Umi. Dia tak pernah layan Umi. Umi sedih, bu.” Menangis.

Kepala Umairah kucium lembut. Belakangnya kugosok lembut. Cuba memujuknya agar tidur. Betapa dia merasakan kehilangan seorang ayah. Maafkan aku Mira. Aku telah memisahkan mereka anak beranak. Sumpah, aku lakukan semua ini kerana aku sendiri tidak tahan melihat layanan Pija terhadap Umairah. Aku cuba memberi dia masa untuk menerima Umairah. Tapi semuanya sia-sia. 5 tahun bukan tempoh masa yang pendek, tak cukup lagikah? Aku sudah berputus asa dengan Farizal.

Entah kenapa aku rasa begitu berdebar-debar. Tidak pernah aku berasa begitu gemuruh untuk bertemu Farizal. Lelaki sombong perasan bagus yang aku menyampah selama ini. Mungkin kerana menantikan reaksi Pija menerima kedatangan kami. Marahkah? Atau gembira? Yang pasti, dia mesti akan terkejut! Tapi kenapa lain benar rasanya kepulangan kali ini? Adakah kerana aku pulang tanpa izin Farizal? Aku membuat keputusan sendiri. Ada baiknya juga aku pulang awal. Aku ingin melihat wajah Pija. Reaksinya nanti bagaimana? Entah!

SHARE CITER USTAZ IRWAN N USTAZ LUTFI

2010-08-19T19:02:00.000-07:00

WHY ALLAH (if I may) ALLOWS PAIN

Posted by: usulifaqih In: Ilmu

UF dapat emel yang diforward daripada seorang rakan… ceritanya cukup bagus untuk difikir dan dihayati bersama… selamat membaca!!!

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This is one of the best explanations of why ALLAH allows pain and suffering that I have seen…

A man went to a barbershop to have his hair cut and his beard trimmed. As the barber began to work, they began to have a good conversation. They talked about so many things and various subjects. When they eventually touched on the subject of God, the barber said:
“I don’t believe that ALLAH (God) exists.”

“Why do you say that?” asked the customer. “Well, you just have to go out in the street to realize that God doesn’t exist. Tell me, if God exists, would there be so many sick people? Would there be abandoned children?

If God existed, there would be neither suffering nor pain. I can’t imagine a loving God who would allow all of these things.” The customer thought for a moment, but didn’t respond because he didn’t want to start an argument. The barber finished his job and the customer left the shop.

Just after he left the barbershop, he saw a man in the street with long, stringy, dirty hair and an untrimmed beard. He looked dirty and unkempt. The customer turned back and entered the barber shop again and he said to the barber:
“You know what? Barbers do not exist.” “How can you say that?” asked the surprised barber. “I am here, and I am a barber. And I just worked on you!” “No!” the customer exclaimed. “Barbers don’t exist because if they did, there would be no people with dirty long hair and untrimmed beards, like that man outside.”

“Ah, but barbers DO exist! That’s what happens when people do not come to me.” “Exactly!” affirmed the customer. “That’s the point! ALLAH, too, DOES exist!
That’s what happens when people do not go to Him and don’t look to Him for help. That’s why there’s so much pain and suffering in the world.”

BE BLESSED & BE A BLESSING TO OTHERS !!!!!!!

DARI TEMAN KEPADA KEKASIH 7

2010-08-16T23:08:00.000-07:00

Daniel masih lagi termenung di birai katil apabila aku mula menghampiri katil. “Kenapa tak tidur lagi ni?” Hairan apabila dia masih belum tidur. Takkan tunggu aku kot?

“Kenapa Laoshi telefon? Kau couple gan dia ekh?” sedikit celupar andaian itu.

“Astaghfirullah hal adzim….ke situ lak kau ni. Aku masih waras lagi tau. Masih tahu had dalam pergaulan. Kau tau kan aku ni macam mana? Takkan jealous kot?” sengaja ingin mengusik Daniel. Seronok apabila melihat dia mencebik. Menarik muncungnya panjang.

“Tak de maknanya nak cemburu. Aku pelik jelah, curious…tau? Dalam ramai-ramai Laoshi kita dulu, kau baik dengan dia sampai sekarang, tu je!” kulit putihnya telah bertukar merah menahan geram dengan andaianku tadi.

“Aku memang rapat gan laoshi. Aku teringin sangat tengok dia kawen gan Muslimah. Kecewa betul bila dia jemput pergi majlis kawen dia dulu. Tak sangka Laoshi yang nampak berminat dengan Islam masih memilih gadis Tionghua sebagai teman hidup. Tapi aku masih berharap agar suatu hari nanti akan muncul hari di mana Laoshi jadi saudara seagama kita. Dan Alhamdulillah…hari itu muncul juga akhirnya.” Panjang lebar aku bercerita.

“Maaf tuduh kau yang bukan-bukan tadi.” Sedikit bersalah nada suara yang keluar dari bibirnya. Nampak begitu ikhlas.

“Tak pe. Dia mintak tolong aku selesaikan kes dia. Kalau boleh dia nak tuntut hak penjagaan anak nanti. Kita tolong dia, ya? Bila lagi nak berbudi?” aku malas nak gaduh panjang-panjang dengan dia ni. Bukannya boleh menang pun. Buat sakit hati ada la.

“InsyaAllah…aku tak kisah. Lagi suka kalau dapat tolong dia.”

“Aku nak solat sunat syukur dululah. Kau tak nak ikut sekali?” dalam halus aku cuba mengajaknya beribadat bersama. Indah sekali bila solatku tidak lagi sendiri. Aku sudah mempunyai Imam.

“Jomlah. Aku pun tak gantok lagi ni. Baik tambah pahala dari tambah dosa melalut gan kau!” lagi-lagi aku yang disalahkan. Huh…bosan aku.

“Iskh kau ni…tak abes-abes ngata aku. Nasib baik la kau tu suami tau. Dahlah…jom! Penat gaduh gan kau.” Kami beringingan bersama menuju ke dapur. Rumahku rumah kampung, jadi bilik air terletak bersebelahan dapur.

Sepeti biasa, aku akan terbangun dengan sendirinya apabila jam menunjukkan angka 5 setengah pagi, walau sepenat mana pun. Hari-hariku akan dimulakan dengan mengucapkan syukur dengan membaca doa bangun tidur kerana masih lagi diberi peluang untuk bernafas di muka bumi ini. Aku menggosok mataku dengan tumit kaki sambil berselawat sebanyak 7 kali. Petua ini diajar oleh seorang nenek yang tinggal di hujung kampungku agar cerah pandangan. Tidaklah cepat rabun nanti. Alhamdullaih…sampai sekarang aku tidak pernah mengalami masalah rabun. Heheeee….

Ketika aku mula melangkahkan kaki menjejaki lantai, aku terkejut kerana ditegur Daniel. “Pukul berapa ni?” lantas terjelepuk jatuh dari katil. Nasib baik katilnya rendah sahaja. Kalau tinggi, mahu patah kaki aku ni.

“Benda yang jatuh tu?” lantas Daniel turun dari katil memasang lampu.

“Ya Allah…macam mana kau boleh jatuh ni? Macam budak-budak lak.” Daniel merapatiku dan membantu aku bangun. Cuba memeriksa keadaanku.

“Kau la…terkejut aku. Tiba-tiba je, lain kali pelan-pelan la tegur. Lupa lak ada orang sebelah aku. Dah biasa tidur sorang, tup-tup tidur berteman lak.” Aku menggapai minyak panas yang terletak di atas meja solek lantas mengurut urat kakiku yang terkejut tadi.

“Yeke? Sory la…tak sengaja. Aku terkejut bila kau bangun tadi. Awal lagi ni kan? Nak aku tolong urutkan ke?” mukanya menggambarkan perasaan bersalah.

“No thanks. Kau bukan pandai urut. Nanti makin sakit lak kaki aku ni.”

Sedang leka mengurut, Daniel merampas botol minyak panas dariku. Aku bertambah terkejut bila dia perlahan-lahan mengurut kakiku. “Pelan la sikit Dany. Sakit tau. Kasar sangat kau ni. Aku ni pompuan tau!”

“Alah, kau tu manja sangat. Bukannya patah pun. Terseliuh sikit je ni.”. Panas je telinga aku dengar. Dengan lagak selamba aku melangkah ke almari dan mengambil baju.

“Eh…dah nak mandi ke? Awalnya!” . Awal ke? Mandi pukul 5 setengah pagi awal ke?

“Orang selekeh cam kau ni memang la awal. Tapi bagi aku, mandi awal la bagus…segar, pas tu dapat jaga badan tau! Susah nak gemuk.”. Sedikit ternganga dia mendengar ulasanku tadi.

“Betul ke? Kau saje nak reka-reka citer ekh?”. Terselit nada tidak puas hati di sebalik kata-katanya itu.

“Reka apa lak? Aku cakap benda betul la. Dah la…aku nak mandi dulu. Jap agi nak masak lak. Kau biasa makan apa pagi-pagi ni?”. Teringat dia ahli baru dalam rumah ini.

“Apa-apa jelah. Aku tak kisah. Mak aku biasa masak nasi goreng, nasi lemak, mee…tapi sejak duduk sorang ni aku makan roti je, kadang-kadang tak sarapan pun, malas nak masak.” Dany sudah bergerak mahu menyambung tidur.

“Ok la…aku turun dulu. Bila aku naik nanti, kau mandi lak ekh. Pas tu aku tunggu kau solat sekali.”.

Dany tidak jadi mahu menyambung tidur. “Yelah, yelah. Kau ni sama je gan mak aku. Nak layan tidur pun tak senang. Kecoh tol la pompuan ni.” Aku sekadar tersenyum panjang mendengar omelan itu. Bertambah lebar senyumku apabila Dany turut sama melangkah ke bilik air.

Ahkam wa fatawa al-siyam

2010-08-15T21:46:00.000-07:00

Buku ni karangan Dr. Zulkifli Mohamad Al-Bakri, bekas pensyarah USIM. buku ringkas (hanya 98 muka surat) tentang hukum hakam dan persoalan puasa ini sangat menarik hati saya. bermula dari muka depan yang cantik ditambah dengan susunan dan gaya bahasa yang mudah difahami, membuatkan saya menghabiskan waktu senggang antara waktu kuliah hari ini dengan menatap tulisan Ustaz Zu sahaja.
bukan sahaja khilaf, malah turut diterangkan apa yang rojih di kalangan ulamak untuk memudahkan pembaca untuk beramal. banyak perkara baru dan persoalan yang selama ini membelenggu saya selama ini telah terjawab degan penemuan saya di dalam buku ini.sesuai sangat untuk saya yang kurang fasih dengan bahasa arab, jimat masa untuk menterjemah.malah, sesuai sangat sebagai panduan berpuasa di bulan ramadhan ini. semoga kita memperoleh ganjaran di atas puasa yang dilakukan, amin.

Ramadhan Mubarak

2010-08-15T21:39:00.000-07:00

Ramadhan muncul lagi
bersama keampunan pada awalnya
pertengahannya rahmat dan barakah
di akhirnya pelepasan dari api neraka
selamat kembali, wahai bulan yang mulia
semoga kedatanganmu kali ini
dapat kami lalui dengan sempurna
bertambah amal ibadat
kurang melakukan maksiat
amin....ya robbana a'lamin.

DARI TEMAN KEPADA KEKASIH 6

2010-07-20T07:51:00.000-07:00

Betul kata Daniel, aku memang menepati ciri-ciri menantu pilihan emaknya. Terharu apabila emaknya membisikkan ucapan terima kasih kerana sudi menjadi menantu dan menerimanya anaknya seadanya setelah apa yang berlaku. Kini aku mengerti kenapa Daniel lebih senang hidup sederhana, walau pun dia mampu hidup mewah. Emaknya, Puan Sri Fauziah dan ayahnya Tan Sri Ahmad hanya mengamalkan hidup seperti rakyat biasa tanpa mengira darjat keturunan.

“Betul ke apa yang kita buat ni Dany? Aku takut la pulak. Macam mempermain-mainkan agama pun ada. Dah la kita tipu ibu bapa. Iskh…takut la.” , itu soalan pertama yang aku ajukan sebaik sahaja Dany melangkah masuk ke bilik tidur. Bilikku dihias indah sebagaimana layaknya bilik pengantin. Mata yang mengantuk disebabkan keletihan menjadi raja sehari kutahan. Malulah pula nak tidur. Tak selesa.

“Takut? Dah buat baru nak takut. Apalah kau ni. Lain kali fikir dulu baru buat.” , Dany hanya mencebikkan bibir.

“Aku serius ni Dany. Tiba-tiba je aku rasa kita dah buat benda yang salah. Macam mana ni? Kalau rahsia kita pecah macam mana?” . kus semangat bila fikir kemungkinan tu.

“Kalau pecah, kaulah yang celupar! Alah, kau lahirkan je sorang anak, then orang akan anggap kita cam pasangan lain la. Apa susah?” , selamba je dia membuat spekulasi.

“Dahlah…daripada aku layan kau, baik aku tidur. Makin tambah penat layan orang yang tak serius ni. Ambik mudah je.”, aku sudah memusingkan tubuh untuk tidur. Selimut kutarik sehingga ke paras dada. Hilang malu yang beraja tadi bila hati dibalut amarah.

“Aik…takkan dah penat kot, belum layan lagi dah penat? Ni kan malam pertama, biasalah kalau setakat bangun lewat pagi esok. Orang lain mesti faham punya.” . Terdiam aku seketika. Tak sangka soal malam pertama akan diungkit.

“Kau…kalau nak melalut, tidur luar.” Aku sudah terduduk tegak di hadapannya sambil menuding jari ke arah pintu.

“Melalut apa lak? Betul la aku cakap. Malam ni malam pertama kita, kan?” Daniel ketawa rendah. Perlahan-lahan dia menghampiriku. Aku makin menggigil.

“Dany…please. Kita kan dah janji? Kau nak mungkir janji lak ke?” Aku bertambah kalut apabila dia meleraikan ikatan tudungku.

“Kita kan dah kahwin. So, kau dan aku dah tak ada batasan aurat lagi. Umph?” Dia hanya tersengih sambil menyapu air mata yang mula menitis di pipiku. Perlahan-lahan dia menarikku selimut menutupi badanku.

“Rahsia kita takkan pecah, insya Allah. Kita menipu demi ibu bapa. Kita hanya nak tengok mereka gembira, tu aje. Kalau kita bercerai cara baik, mereka mesti faham. Then, kita dah sah jadi suami isteri walau pun kita janji nak cerai lepas ni sebab kita tak melafazkan tempoh kahwin sementara tu dalam akad, kan? Kau jangan risaulah.” Daniel berkata sebaik sahaja melabuhkan punggung di birai katil. Ya tak ya juga. Baru aku teringat kata-kata Ustaz Yunus dulu. Kahwin Muta’h (kahwin kontrak) sah jika tidak disebut di dalam akad tempoh yang telah dipersetujui untuk hidup bersama. Fuh, lega!

“Dah la…jangan nangis lagi. Nanti kalau mata kau bengkak esok, apa lak orang kata? Mesti orang ingat aku dera kau.” Sempat lagi melawak. Dany, Dany. Aku sudah tersenyum bila terdengar lawaknya tadi.

“Aku kena tidur mana ni? Bilik kau bukannya ada sofa.” Mata Dany melilau ke sekeliling bilik.

“Ingat aku kaya macam kau ke? Bilik kau pun dah sama besar ngan ruang tamu rumah aku.”

“Eleh…kedekut. Gaji penguam pun kedekut lagi. Tapi masa belajar dulu kau tak kedekut lak ekh?” Asyik nak menyindir aku je dia ni. Eeee…geram tol.

“Sapa yang kedekut? Kau la! Asyik aku je yang kena belanja. Kalau aku tahu kau anak orang kaya dulu, dah lama aku curi duit kau, biar kopak!” Penuh geram aku meluah. Ingat lagi dulu akulah yang selalu mengeluarkan belanja menyipakan tugasan, fotostat, print, macam-macam lagilah. Sakit hati je bila tahu dia ni anak orang berada!

“Hahahahaaa…ingat lagi kau ekh? Dah kau yang nak keluarkan duit, aku on je. Save budget. Heheheeee…” Dany tersengih sambil mengenyitkan mata kepadaku. Ingat macho sangat la tu. Tak heran aku.

“Aku ingat kau lagi miskin dari aku tau! Baju cam tak berganti je. Tak de karisma sebagai anak Tan Sri langsung!” Abik kau, haa…kan dah kena dengan aku. Masih segar di ingatanku Dany selalu menyarung tubuh kurusnya dengan pakaian selekeh. Baju bundle lagi mahal kot dari baju dia dulu.

“Alah, yang kaya bapak aku je. Aku miskin cam kau gak, guna scholarship. Tapi tak pe. Lepas ni aku janji, semua perbelanjaan kau aku tanggung sebab aku kau dah jadi isteri aku, kan? So, kena la bertanggungjawab sebagai suami.” Janji dia ni boleh pakai ke? Mataku mengecil cuba mengagak sejauh mana keikhlasannya.

Bila dia mula tersengih menayang muka seposennya kembali, aku mengagak dia hanya bercanda.“Ekh? Boleh caya ke orang kedekut cam kau ni? Aku tengok sama je masa belajar dengan dah keje, kedekut gak.”

“Mana ada? Aku bukan kedekut la, tak suka membazir! Masa keje je la kena berpakaian kemas sebab nak jaga imej penguam, tapi kat umah aku bebas. Beli baju mahal-mahal buat apa? Nak tutup tubuh je pun. Kereta kelisa tu aku beli sebab aku memang minat mini cooper, so sebelum duit cukup, melaram je la ngan mini cooper Malaysia tu dulu. Understood?” Wajahnya mula memerah menahan geram. Tu la, padam muka. Suka kenakan aku. Kan dah terkena balik. Tau pun malu bila mengungkit perihal diri dia.

“Apa-apa je lah. Tapi kau tu memang kedekut pun! Tak payah nak tipu aku, orang lain tak pe. Malam ni kau tidur sini la. Tapi janji jangan buat apa-apa kat aku. Kau guna selimut ni, ok?” Sambil menepuk tilam dan menghulurkan selimut kepadanya.

“Aik…biar betul! Kau kan tak caya ngan aku? Selalu kata aku jahat. Tak leh caye la. Pelik ni. Kau tak takut aku sentuh kau ke?”

“Separuh je, bukan semua. Kalau malam ni kau buat benda tak senonoh, aku takkan percayakan kau lagi sampai bila-bila. Ok?” Aku sudah bergerak memanjat katil tanpa menunggu jawapannya. Aku menepuk-nepuk bantal sebelum mendaratkan kepala. Satu tabiat buruk sebelum tidur yang sukar aku kikis.

Aku berpaling mencari wajahnya. “Kalau nak tidur nanti, jangan lupa tutup lampu tau. Aku tak leh nak tidur nyenyak la kalau tak tutup lampu. Mudah terjaga.” Sambil memberi arahan, aku berpaling untuk tidur.

Aku berpaling kembali menghadap mukanya apabila dia berkata: “Tak sangka kau caya gak gan aku ekh? Since kau percayakan aku, aku janji takkan hancurkan kepercayaan kau tu. Tapi aku pelik la…aku kan selalu buli kau. Nape kau masih nak tolong aku?”

Tiba-tiba sahaja dia bertanya. Ah, sudah. Nak bagitahu dia ke tak nak ni? Tapi kalau aku bagitahu pun ok gak. Nanti tak ada la dia fikir aku ni dah tersuka kat dia ke apa. Dalam ragu-ragu aku mengucapkan: “Er…sebenarnya….er…aku sama gak cam kau. Abah aku dah bagi warning. Kalau dalam masa terdekat ni aku tak de calon gak, abah aku akan terima sape je yang masuk meminang. Tak nak aku! Daripada aku kahwin ngan orang yang tah mana-mana tu, baik aku kahwin ngan kau. Sekurang-kurangnya aku tau kau ni budak baik, Cuma nakal sikit je.” Sempat lagi aku memuji sedikit, sekadar untuk membeli hatinya.

“Owh…jadi kau ambik kesempatan atas aku la ni? Ingatkan ikhlas nak tolong aku! Tak jadilah bagi upah kat kau.” Daniel berpura-pura marah. Macamlah aku tak kenal dia. Dia kalau dah marah, menyinga, bukan lembut macam ni.

“Eleh, ok la tu. Kita sama-sama susah, memang patut la kena tolong-menolong. Lagi pun aku tak minta upah pun, aku dah ada gaji sendiri la. Lebih dari cukup setakat nak makan aku sorang. Tapi tanggungjawab kau sebagai suami tadi macam mana?” Sengaja aku menambahkan lagi sakit hatinya. Biar dia rasa. Ingat aku ni jenis yang suka menangguk di air yang keruh ke? Salah orang la.

Kami berdua terdiam seketika melayan perasaan. Telefon bimbitku memainkan lagu ‘Farsyi Turab’ menandakan ada panggilan masuk. Aku melangkah ke arah meja solek untuk mendapatkan panggilan. Laoshi? Kenapa Laoshi telefon malam-malam ni? Tak pernah pulak dia menelefon waktu begini. Aku melihat jam yang menunjukkan angka 1.

Belum sempat aku menjawab, Daniel bertanya: “Siapa?”. “Laoshi.” Kujawab ringkas. Aku menekapkan telefon ke telinga. “Wei. Wang shang hao, laoshi. (helo, selamat malam, cikgu).” Aku memulakan bicara. Dalam benak masih terntanya-tanya sebab panggilan ini.

“Wei. Wang shang hao. Hai jiu bu jian. Ni hao ma? (lama tak jumpa, sihat ke?)” Aku baru tersedar betapa lamanya kami tidak berhubung. Malah, pernikahanku ini juga tidak dimaklumkan kepadanya.

“Owh…wo hen hao (saya khabar baik). Ni ne? (awak pula)”

“Wo ye shi. (saya juga sihat). Ni zai nali? (awak kat mana ni) jia ma? (kat rumah ke)”

“Shi de, wo zai jia. (ya, saya di rumah) shenme shi a, laoshi? (ada apa, laoshi)”.

Aku mula melangkah ke tepi jendela agar selesa untuk berbicara. Aku sempat menangkap jelingan tidak puas hati Daniel. Laoshi menceritakan perihal dia sudah memeluk Islam, Alhamdulillah, beberapa hari lepas. Alhamdulillah…memang inilah berita yang aku tunggu-tunggu selama ini. Lama dulu aku cukup kecewa apabila Laoshi mengambil keputusan untuk berkahwin dengan kenalannya yang sama-sama mengajar di SMAP Labu. Suasana Islamic itu akhirnya menghadirkan hidayah indah ini. Masalahnya sekarang, isterinya tidak mahu memeluk Islam, jadi bagaimana dengan status perkahwinan mereka? Kalau terpaksa berpisah, bagaimana pula dengan anak-anak mereka?

TAJUK THESIS KENA TUKAR

2010-07-14T20:25:00.000-07:00

Pening2...gawat nih...tajuk projek ilmiah saya kena tukar...tapi masih lagi pasal usul fiqh, cuma tajuk je yang tukar, bidang sama lagi...huhuuuuu....tajuk baru: "Imam Abu Hanifah mendahulukan pendapat (rokyu) daripada Hadis dhoif dalam membuat sesuatu hukum". tajuk dulu tu kecik sgt, so Dr Sodiq suruh tukar, lagi pun katanya tajuk tu susah sangat dan lebih kepada bidang Nahu Sarf. tajuk dulu tu hanya sesuai untuk buat thesis master dan ph.D je. nasib baik bahan sikit je cari tak banyak sangat. patut la susah nak cari bahan. pe pun syukur alhamdulillah belum terlambat sangat untuk buat yang baru.

IBUKU

2010-05-10T04:52:00.001-07:00

Ibu….
Dulu kau yatim
Kini kau piatu
Tiada bapa mahu pun ibu

Duniamu hanyalah ibu angkat
Tanpa bapa di sisi
Berteman ibu…tidak berbapa
Dipinggir, dipulaukan bapa sendiri

Menumpang kasih abang
Pengganti bapa
Dibimbing kakak
Pengganti ibu

Kau membesar sempurna tanpa dendam
Mentaati ibu bapa selayaknya seorang anak

Dirimu anugerah terbaik buatku
Kau ibu terbaik buatku
Kau jua teman terbaikku
Pendengar terbaikku
Dirimu adalah segalanya bagiku
Tanpa ibu…siapalah aku!

SELAMAT HARI IBU

2010-05-09T03:16:00.000-07:00

Kepada ibu-ibu, mak-mak, mama-mama, mummy-mummy, ummi dan seangkatan dengannya..."SELAMAT HARI IBU"...semoga kedatangan hari ibu tahun ini mengeratkan hubungan silaturrahim keluarga di Malaysia...kalau takmampu sangatnak sambut besar-besaran atau beli hdiah mahal-mahal, cukuplah sekadar ucapan ikhlas dari seorang anak sebagai tandq anda menghargai ibu anda, orang yang membawa anda ke dunia ini....

2010-05-07T08:11:00.000-07:00

Assalamualaikum....lama dah tak update blog nih, maklumlah sibuk dengan final exam...heheheee...lepas nih nak balik kampung lak...huhuuuu...banyak rancangan yang terpaksa ditangguhkan kerana terdapat sedikit kerumitan.

Itulah lumrah manusia...kita hanya bisa merancang tapi Allah jualah yang menentukannya...ibarat pelakon yang hanya bertindak di bawah telunjuk pengarah, begitulah juga kita di pentas lakonan dunia ini...tidak berlaku sesuatu perkara melainkan dengan izin Allah!

ISLAMIC BONDS (SUKUK): ITS INTRODUCTION AND APPLICATION Latest information about Sukuk - By Shariq Nisar

2010-04-08T03:29:00.000-07:00

Recent innovations in Islamic finance have changed the dynamics of the Islamic finance industry. Specially in the area of bonds and securities the use of Sukuk or Islamic securities have become increasingly popular in the last few years, both as a means of raising government finance through sovereign issues, and as a way of companies obtaining funding through the offer of corporate sukuk. Beginning modestly in 2000 with total three sukuk worth $336 millions the total number sukuk by the end of 2006 has reached to 77 with over US$ 27 billion funds under management. By the end of 2007 the total figure is expected to exceed US$35 billion.
Sukuk has developed as one of the most significant mechanisms for raising finance in the international capital markets through Islamically acceptable structures. Multinational corporations, sovereign bodies, state corporations and financial institutions use international sukuk issuance as an alternative to syndicated financing.
What are sukuk? how are they structured? and how they are different from the conventional bond and the conventional securitization processes is discussed in this paper in some detail.
What is Sukuk
Sukuk in general may be understood as a shariah compliant ‘Bond’. In its simplest form sukuk represents ownership of an asset or its usufruct. The claim embodied in sukuk is not simply a claim to cash flow but an ownership claim. This also differentiates sukuk from conventional bonds as the latter proceed over interest bearing securities, whereas sukuk are basically investment certificates consisting of ownership claims in a pool of assets.
Sukuk (plural of word sak) were extensively used by Muslims in the Middle Ages as papers representing financial obligations originating from trade and other commercial activities. However, the present structure of sukuk are different from the sukuk originally used and are akin to the conventional concept of securitization, a process in which ownership of the underlying assets is transferred to a large number of investors through certificates representing proportionate value of the relevant assets.
Sukuk and Bond
• A bond is a contractual debt obligation whereby the issuer is contractually obliged to pay to bondholders, on certain specified dates, interest and principal, whereas, the sukuk holders claims an undivided beneficial ownership in the underlying assets. Consequently, sukuk holders are entitled to share in the revenues generated by the sukuk assets as well as being entitled to share in the proceeds of the realization of the sukuk assets.
• A distinguishing feature of a sukuk is that in instances where the certificate represents a debt to the holder, the certificate will not be tradable on the secondary market and instead is held until maturity or sold at par.
Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI) defines sukuk as being:
“Certificates of equal value representing after closing subscription, receipt of the value of the certificates and putting it to use as planned, common title to shares and rights in tangible assets, usufructs and services, or equity of a given project or equity of a special investment activity”.
Table: Sukuk Issuance (US$ million)
Year 2000 2001 2002 2003 2004 2005 2006
Corporate Sukuk 336.3 530 179.9 4537.06 5731.19 11358.89 24526.32
Sovereign Sukuk 0 250 800 1180 1479.35 706.5 2271.6
Total Sukuk issuance 336.3 780 979.9 5717.06 7210.54 12065.39 26797.92
Percentage Growth 131.94 25.63 483.43 26.12 67.33 122.11
Source: IFIS.
Above table shows growth in sukuk issuance from year 2000 till now. In 2000 total size of the sukuk was only US$ 336 million with no sovereign sukuk in the market. We can see from the above table that the size of total sukuk issued in 2001 was only US$ 336 million and in a short span of just six year the total size of sukuk has crossed US$ 27 billion. The growth achieved in 2003 has been most impressive at 483%. In 2006 also total growth achieved by sukuk is 122%.
Benefits and Features
• Tradable shariah-compliant capital market product providing medium to long-term fixed or variable rates of return. Assessed and rated by international rating agencies, which investors use as a guideline to assess risk/return parameters of a sukuk issue.
•
• Regular periodic income streams during the investment period with easy and efficient settlement and a possibility of capital appreciation of the sukuk.
• Liquid instruments, tradable in secondary market.
Uses of Sukuk Funds
The most common uses of sukuk can be named as project specific, asset-specific, and balance sheet specific.
a. Project-specific Sukuk
Under this category money is raised through sukuk for specific project. For example, Qatar Global sukuk issued by the Government of Qatar in 2003 to mobilize resources for the construction of Hamad Medical City (HMC) in Doha. In this case a joint venture special purpose vehicle (SPV), the Qatar Global sukuk QSC, was incorporated in Qatar with limited liability. This SPV acquired the ownership of land parcel, that was registered in the name of HMC. The land parcel was placed in trust and Ijara-based Trust Certificates (TCs) were issued worth US$700 million due by October 2010. The annual floating rate of return was agreed at LIBOR plus 0.45 per cent.
b. Assets-specific Sukuk
Under this arrangement, the resources are mobilise by selling the beneficiary right of the assets to the investors. For example, the Government of Malaysia raised US$ 600 million through Ijara sukuk Trust Certificates (TCs) in 2002. Under this arrangement, the beneficiary right of the land parcels has been sold by the government of Malaysia to an SPV, which was then re-sold to investors for five years. The SPV kept the beneficiary rights of the properties in trust and issued floating rate sukuk to investors.
Another example of Asset-specific sukuk is US$250 million five-year Ijara sukuk issued to fund the extension of the airport in Bahrain. In this case the underlying asset was the airport land sold to an SPV.
c. Balance Sheet-specific Sukuk
An example of the balance sheet specific use of sukuk funds is the Islamic Development Bank (IDB) sukuk issued in August 2003. The IDB mobilised these funds to finance various projects of the member countries. The IDB made its debut resource mobilization from the international capital market by issuing US$ 400 million five-year sukuk due for maturity in 2008.
Types of Sukuk
Sukuk can be of many types depending upon the type of Islamic modes of financing and trades used in its structuring. However, the most important and common among those are ijarah, shirkah, salam and istisna. Among the fourteen eligible sukuks identified by the AAOIFI, following are more common:
1. Mudaraba Sukuk
These are investment sukuk that represent ownership of units of equal value in the Mudaraba equity and are registered in the names of holders on the basis of undivided ownership of shares in the Mudaraba equity and its returns according to the percentage of ownership of share. The owners of such sukuk are the rabbul-mal. (AAOIFI). Mudarba sukuk are used for enhancing public participation in big investment projects.
Salient Features:
Following are the salient features of mudarba sukuk:
I. Mudarba sukuk (MS) represent common ownership and entitle their holders share in the specific projects against which the MS has been issued.
II. The MS contract is based on the official notice of the issue of the prospectus which must provide all information required by shariah for the Qirad contract such as the nature of capital, the ratio for profit distribution and other conditions related to the issue, which must be compatible with shariah.
III. The MS holder is given the right to transfer the ownership by selling the deeds in the securities market at his discretion. The sale of MS must follow the rules listed below:
a. If the mudarba capital, before the operations of the project, is still in the form of money, the trading of MS would be like exchange of money for money. In that case the rules of bay al-sarf would be applied.
b. If muqarda capital is in the form of debt then it must satisfy the principles of debt trading in Islam.
c. If capital is in the form of combination of cash, receivables, goods, real assets and benefits, trade must be based on market price evolved by mutual consent.
IV. The Manager/SPV who receives the fund collected from the subscribers to MS can also invest his own fund. He will get profit for his capital contribution in addition to his share in the profit as mudarib.
V. Neither prospectus nor MS should contain a guarantee, from the issuer or the manager for the fund, for the capital or a fixed profit, or a profit based on any percentage of the capital. Accordingly;
a. The prospectus or the MS issued pursuant to it, may not stipulate payment of a specific amount to the MS holder,
b. The profit is to be divided, as determined by applying rules of shariah; that is, an amount access of the capital, and not the revenue or the yield; and
c. Profit and Loss account of the project must be published and disseminated to MS holders.
VI. It is permissible to create reserves for contingencies, such as loss of capital, by deducting from the profit.
VII. The prospectus can also contain a promise made by a third party, totally un-related to the parties to the contract, in terms of legal entity or financial status, to donate a specific sum, without any counter benefit, to meet losses in the give project, provided such commitment is independent of the mudarba contract.
On the expiry of the specified time period of the subscription, the Sukuk holders is given the right to transfer the ownership by sale or trade in the securities market at his discretion.
Steps involved in the structure:
Mudarib enters into an agreement with project owner for construction/commissioning of project.
SPV issues sukuk to raise funds.
Mudarib collects regular profit payments and final capital proceeds from project activity for onward distribution to investors.
Upon completion, Mudarib hands over the finished project to the owner.
Mudaraba Sukuk in practice
Shamil Bank of Bahrain raised 360 million Saudi Riyal investment capital through the Al Ehsa Special Realty Mudaraba, representing an investment participation in a land development transaction with a real estate development company in the Kingdom of Saudi Arabia. The investment objective of the Mudaraba is to provide investors with annual returns arising from participation in the funding of a land financing transaction Profits due to investors will be accrued on the basis of returns attained from investing the subscriptions.
2. Musharaka Sukuk
These are investment sukuk that represent ownership of Musharaka equity. It does not differ from the Mudaraba sukuk except in the organization of the relationship between the party issuing such sukuk and holders of these sukuk, whereby the party issuing sukuk forms a committee from the holders of the sukuk who can be referred to in investment decisions (AAOIFI).
Musharaka Sukuk are used for mobilizing the funds for establishing a new project or developing an existing one or financing a business activity on the basis of partnership contracts. The certificate holders become the owners of the project or the assets of the activity as per their respective shares. These Musharaka certificates can be treated as negotiable instruments and can be bought and sold in the secondary market.
“These are certificates of equal value issued with the aim of using the mobilized funds for establishing a new project, developing an existing project or financing a business activity on the basis of any partnership contracts so that the certificate holders become the owners of the project or assets of the activity as per their respective shares, with the Musharaka certificates being managed on the basis of participation or Mudaraba or an investment agency.” (AAOIFI Standard 17, 3/6)
Steps involved in the structure:
Corporate and the Special Purpose Vehicle (SPV) enter into a Musharaka Arrangement for a fixed period and an agreed profit-sharing ratio. Also the corporate undertakes to buy Musharaka shares of the SPV on a periodic basis.
Corporate (as Musharik) contributes land or other physical assets to the Musharaka
a & b. SPV (as Musharik) contributes cash i.e. the issue Proceeds received from the investors to the Musharaka
The Musharaka appoints the Corporate as an agent to develop the land (or other physical assets) with the cash injected into the Musharaka and sell/lease the developed assets on behalf of the Musharaka.
In return, the agent (i.e. the Corporate) will get a fixed agency fee plus a variable incentive fee payable.
The profits are distributed to the sukuk holders.
The Corporate irrevocably undertakes to buy at a pre-agreed price the Musharaka shares of the SPV on say semi-annual basis and at the end of the fixed period the SPV would no longer have any shares in the Musharaka.
Musharaka Sukuk in Practice
US$550 million sukuk transaction for Emirates airline, the seven-year deal was a structured on a Musharaka contract. The Musharaka or joint venture was set up to develop a new engineering centre and a new headquarters building on land situated near Dubai's airport which will ultimately be leased to Emirates. Profit, in the form of lease rentals, generated from the Musharaka venture will be used to pay the periodic distribution on the trust certificates.
Sitara Chemical Industries Ltd, a public limited company, made a public issue of profit-and-loss sharing based term finance certificates (TFC’s) worth Rs 360 million which were subscribed in June 2002. The TFC’s had a fixed life tenor of five years and profit and loss sharing was linked to the operating profit or loss of the Chemical Division of the company.
Kuwait Finance House (KFH), Liquidity Management Center (LMC) and Al Muthanna Investment Company (MIC), the mandated lead arrangers launched US$ 125 million Lagoon City Musharaka sukuk to support the Lagoon City residential and commercial real estate development as part of Kheiran Pearl City project.
3. Ijara Sukuk
These are sukuk that represent ownership of equal shares in a rented real estate or the usufruct of the real estate. These sukuk give their owners the right to own the real estate, receive the rent and dispose of their sukuk in a manner that does not affect the right of the lessee, i.e. they are tradable. The holders of such sukuk bear all cost of maintenance of and damage to the real estate. (AAOIFI)
Ijarah sukuk are the securities representing ownership of well defined existing and known assets tied up to a lease contract, rental of which is the return payable to sukuk holders. Payment of ijarah rentals can be unrelated to the period of taking usufruct by the lessee. It can be made before beginning of the lease period, during the period or after the period as the parties may mutually decide. This flexibility can be used to evolve different forms of contract and sukuk that may serve different purposes of issuers and the holders.
Features of Ijarah sukuk
1. It is necessary for an ijarah contract that the assets being leased and the amount of rent both are clearly known to the parties at the time of the contract and if both of these are known, ijarah can be contracted on an asset or a building that is yet to be constructed, as long as it is fully described in the contract provided that the lessor should normally be able to acquire, construct or buy the asset being leased by the time set for its delivery to the lessee (AAOIFI, 2003: 140-157). The lessor can sell the leased asset provided it does not hinder the lessee to take benefit from the asset. The new owner would be entitled to receive the rentals.
2. Rental in ijarah must be stipulated in clear terms for the firs term of lease, and for future renewable terms, it could be constant, increasing or decreasing by benchmarking or relating it to any well-known variable.
3. As per shariah rules, expenses related to the corpus or basic characteristics of the assets are the responsibility of the owner, while maintenance expenses related to its operation are to be borne by the lessee.
4. As regards procedure for issuance of ijarah sukuk, an SPV is created to purchase the asset(s) that issues sukuk to the investor, enabling it to make payment for purchasing the asset. The asset is then leased to third party for its use. The lessee makes periodic rental payments t the SPV that in turn distributes the same to the sukuk holders.
5. Ijara sukuk are completely negotiable and can be traded in the secondary markets.
6. Ijara sukuk offer a high degree of flexibility from the point of view of their issuance management and marketability. The central government, municipalities, awqaf or any other asset users, private or public can issue these Sukuk. Additionally, they can be issued by financial intermediaries or directly by users of the leased assets.
Steps involved in the structure
The obligator sells certain assets to the SPV at an agreed pre-determined purchase price.
The SPV raises financing by issuing sukuk certificates in an amount equal to the purchase price.
This is passed on to the obligator (as seller).
A lease agreement is signed between SPV and the obligator for a fixed period of time, where the obligator leases back the assets as lessee.
SPV receives periodic rentals from the obligator;
These are distributed among the investors i.e. the sukuk holders.
At maturity, or on a dissolution event, the SPV sells the assets back to the seller at a predetermined value. That value should be equal to any amounts still owed under the terms of the Ijara sukuk.
Ijara Sukuk in Practice
In December 2000, Kumpulan Guthrie Berhad (Guthrie) was granted a RM1.5 billion (US$400 million) Al-Ijara Al-Muntahiyah Bit-Tamik by a consortium of banks. The original facility was raised to re-finance Guthrie’s acquisition of a palm oil plantation in the Republic of Indonesia. The consortium was then invited to participate as the underwriter/primary subscriber of the Sukuk Transaction.
US$350 million sukuk Trust Certificates by Sarawak Corporate Sukuk Inc. (SCSI) Sarawak Economic Development Corporation (SEDC) raised financing amounting to US$350 million by way of issuance of series of trust certificates issued on the principle of Ijara sukuk. The certificates were issued with a maturity of 5 years and under the proposed structure, the proceeds will be used by the issuer to purchase certain assets from 1st Silicon (Malaysia) Sdn Bhd. Thereafter, the issuer will lease assets procured from 1st Silicon to SEDC for an agreed rental price for an agreed lease period of 5 years.
4. Murabaha Sukuk
In this case the issuer of the certificate is the seller of the Murabaha commodity, the subscribers are the buyers of that commodity, and the realised funds are the purchasing cost of the commodity. The certificate holders own the Murabaha commodity and are entitled to its final sale price upon the re-sale of the Commodity. The possibility of having legally acceptable Murabaha-based sukuk is only feasible in the primary market. The negotiability of these Sukuk or their trading at the secondary market is not permitted by shariah, as the certificates represent a debt owing from the subsequent buyer of the Commodity to the certificate-holders and such trading amounts to trading in debt on a deferred basis, which will result in riba.
Despite being debt instruments, the Murabaha Sukuk could be negotiable if they are the smaller part of a package or a portfolio, the larger part of which is constituted of negotiable instruments such as Mudaraba, Musharaka, or Ijara Sukuk. Murabaha sukuk are popular in Malaysian market due to a more liberal interpretation of fiqh by Malaysian jurists permitting sale of debt (bai-al-dayn) at a negotiated price.
Steps involved in the structure:
A master agreement is signed between the SPV and the borrower
SPV issues sukuk to the investors and receive sukuk proceeds.
SPV buys commodity on spot basis from the commodity supplier.
SPV sells the commodity to the borrower at the spot price plus a profit margin, payable on installments over an agreed period of time
The borrower sells the commodity to the Commodity buyer on spot basis.
The investors receive the final sale price and profits.
Murabaha Sukuk in Practice
Arcapita Bank, a Bahrain-based investment firm has mandated Bayerische Hypo-und Vereinsbank AG (“HVB”), Standard Bank Plc (“SB”) and WestLB AG, London Branch (“WestLB”) (together the “Mandated Lead Arrangers”), to arrange a Five Year Multicurrency (US$, € and £) Murabaha-backed Sukuk. Sukuk will have a five-year bullet maturity and proposed pricing three month LIBOR +175bps.
5. Salam Sukuk
Salam sukuk are certificates of equal value issued for the purpose of mobilising Salam capital so that the goods to be delivered on the basis of Salam come to the ownership of the certificate holders. The issuer of the certificates is a seller of the goods of Salam, the subscribers are the buyers of the goods, while the funds realized from subscription are the purchase price (Salam capital) of the goods. The holders of Salam certificates are the owners of the Salam goods and are entitled to the sale price of the certificates or the sale price of the Salam goods sold through a parallel Salam, if any.
Salam-based securities may be created and sold by an SPV under which the funds mobilized from investors are paid as an advance to the company SPV in return for a promise to deliver a commodity at a future date. SPV can also appoint an agent to market the promised quantity at the time of delivery perhaps at a higher price. The difference between the purchase price and the sale price is the profit to the SPV and hence to the holders of the Sukuk.
All standard shariah requirements that apply to Salam also apply to Salam sukuk, such as, full payment by the buyer at the time of effecting the sale, standardized nature of underlying asset, clear enumeration of quantity, quality, date and place of delivery of the asset and the like.
One of the Shariah conditions relating to Salam, as well as for creation of Salam sukuk, is the requirement that the purchased goods are not re-sold before actual possession at maturity. Such transactions amount to selling of debt. This constraint renders the Salam instrument illiquid and hence somewhat less attractive to investors. Thus, an investor will buy a Salam certificate if he expects prices of the underlying commodity to be higher on the maturity date.
Steps involved in the transaction:
SPV signs an undertaking with an obligator to source both commodities and buyers. The obligator contracts to buy, on behalf of the end-Sukuk holders, the commodity and then to sell it for the profit of the Sukuk holders.
Salam certificates are issued to investors and SPV receives Sukuk proceeds.
The Salam proceeds are passed onto the obligator who sells commodity on forward basis
SPV receives the commodities from the obligator
Obligator, on behalf of Sukuk holders, sells the commodities for a profit.
Sukuk holders receive the commodity sale proceeds.
Salam Sukuk in Practice
Aluminum has been designated as the underlying asset of the Bahrain Government al Salam contract, where by it promises to sell aluminum to the buyer at a specified future date in return of a full price payment in advance. The Bahrain Islamic Bank (BIB) has been nominated to represent the other banks wishing to participate in the Al Salam contract. BIB has been delegated to sign the contracts and all other necessary documents on behalf of the other banks in the syndicate. At the same time, the buyer appoints the Government of Bahrain as an agent to market the appropriate quantity at the time of delivery through its channels of distribution. The Government of Bahrain provides an additional undertaking to the representative (BIB) to market the aluminum at a price, which will provide a return to al Salam security holders equivalent to those available through other conventional short-term money market instruments.
6. Istisna Sukuk
Istisna sukuk are certificates that carry equal value and are issued with the aim of mobilising the funds required for producing products that are owned by the certificate holders. The issuer of these certificates is the manufacturer (supplier/seller), the subscribers are the buyers of the intended product, while the funds realised from subscription are the cost of the product. The certificate holders own the product and are entitled to the sale price of the certificates or the sale price of the product sold on the basis of a parallel Istisna, if any. Istisna Sukuk are quite useful for financing large infrastructure projects. The suitability of Istisna for financial intermediation is based on the permissibility for the contractor in Istisna to enter into a parallel Istisna contract with a subcontractor. Thus, a financial institution may undertake the construction of a facility for a deferred price, and sub contract the actual construction to a specialised firm.
Shariah prohibits the sale of these debt certificates to a third party at any price other than their face value. Clearly such certificates cannot be traded in the secondary market.
Steps involved in the structure:
SPV issues Sukuk certificates to raise funds for the project.
Sukuk issue proceeds are used to pay the contractor/builder to build and deliver the future project.
Title to assets is transferred to the SPV
Property/project is leased or sold to the end buyer. The end buyer pays monthly installments to the SPV.
The returns are distributed among the Sukuk holders.
Istisna Sukuk in Practice
Tabreed’s five-year global corporate Sukuk (on behalf of the National Central Cooling Company, UAE) provided a fixed coupon of 5.50%. It is a combination of Ijara Istisna and Ijara Mawsufah fi al dhimmah (or forward leasing contracts). The issue was launched to raise funds to retire some existing debt, which totals around US$136 million, as well as to finance expansion.
The Durrat Sukuk will finance the reclamation and infrastructure for the initial stage of a broader US$ 1 billion world class residential and leisure destination known as 'Durrat Al Bahrain', currently the Kingdom of Bahrain's largest residential development project. The return on the Sukuk is 125 basis points over 3 months LIBOR payable quarterly, with the Sukuk having an overall tenor of 5 years and an option for early redemption. The proceeds of the issue (cash) will be used by the Issuer to finance the reclamation of the land and the development of Base Infrastructure through multiple project finance (Istisna) agreements. As the works carried out under each Istisna are completed by the Contractor and delivered to the Issuer, the Issuer will give notice to the Project Company under the Master Ijara Agreement and will lease such Base Infrastructure on the basis of a lease to own transaction.
7. Hybrid Sukuk
Considering the fact that Sukuk issuance and trading are important means of investment and taking into account the various demands of investors, a more diversified Sukuk - hybrid or mixed asset Sukuk - emerged in the market. In a hybrid Sukuk, the underlying pool of assets can comprise of Istisna, Murabaha receivables as well as Ijara. Having a portfolio of assets comprising of different classes allows for a greater mobilization of funds. However, as Murabaha and Istisna contracts cannot be traded on secondary markets as securitised instruments at least 51 percent of the pool in a hybrid Sukuk must comprise of Sukuk tradable in the market such as an Ijara Sukuk. Due to the fact the Murabaha and Istisna receivables are part of the pool, the return on these certificates can only be a pre-determined fixed rate of return.
Steps involved in the structure:
Islamic finance originator transfers tangible assets as well as Murabaha deals to the SPV.
SPV issues certificates of participation to the Sukuk holders and receive funds. The funds are used by the Islamic finance originator.
Islamic finance originator purchase these assets from the SPV over an agreed period of time.
Investors receive fixed payment of return on the assets.
Hybrid Sukuk in practice
Islamic Development Bank issued the first hybrid Sukuk of assets comprising 65.8% Sukuk al-Ijara, 30.73% of Murabaha receivables and 3.4% Sukuk al-Istisna. This issuance required the IDB’s guarantee in order to secure a rating and international marketability. The $ 400 million Islamic Sukuk was issued by Solidarity Trust Services Limited (STSL), a special purpose company incorporated in Jersey Channel Islands. The Islamic Corporation for the Development of Private Sector (ICD) played an intermediary role by purchasing the asset from IDB and selling it to The Solidarity Trust Services Limited (STSL) at the consolidated net asset value.
Conclusion
The market for sukuk is now maturing and there is an increasing momentum in the wake of interest from issuers and investors. sukuk have confirmed their viability as an alternative means to mobilise medium to long-term savings and investments from a huge investor base.
Different sukuk structures have been emerging over the years but most of the sukuk issuance to date have been ijara sukuk, since they are based on the undivided pro-rata ownership of the underlying leased asset, it is freely tradable at par, premium or discount. Tradability of the sukuk in the secondary market makes them more attractive. Although less common than Ijara sukuk, other types of sukuk are also playing significant role in emerging markets to help issuers and investors alike to participate in major projects, including airports, bridges, power plants etc. The sovereign sukuk issues, following Malaysia’s lead, are enjoying widespread and positive acclaim among Islamic investors and global institutional investors alike.

PROJEK ILMIAH

2010-04-07T20:39:00.000-07:00

Hari Selasa lepas, saya tengok tajuk thesis. Saya akan menulis thesis dalam Bahasa Arab. Ramai jugak yang akan menulis thesis dalam Bahasa Arab pada semester depan, berbanding senior kami dulu, lebih ramai yang menulis dalam Bahasa Inggeris. Ustaz Zaki pernah bertanya semasa Bengkel Penulisan Ilmiah minggu lepas, kenpa ramai yang buat keputusan untuk menulis dalam Bahasa Arab? Jawapan saya mudah je…sebab saya budak Fiqh, Syariah! Budak Syariah mestilah kena expert in Arabic, am I right? So, inilah masanya untuk mendalami Bahasa Arab dan belajar menulis Bahasa Arab secara ilmiah.

Tajuk thesis saya ialah:

حروف المعاني وأثرها في استنباط الحكم.

Supervisor lak, Dr. Sadiq dari Sudan. Fasihlah cakap Arab nanti…hehehee…

Ramai yang tercengang-cengang baca tajuk saya. Apa tu? Haa…jangan tak tahu, saya memilih untuk mengkaji tentang Usul Fiqh. Untuk menjadi Faqih, Usul Fiqh memang penting. Kenapa saya pilih tajuk tu? Sebab saya tak belajar tentang maksud huruf. Jadi, bila saya kaji nanti, saya akan faham apa maksud sebenar huruf2 jar, istifham dan sebagainya. Ini akan membantu saya memahami maksud Nas Quran dan Hadith dengan tepat! Doakan kami semua dapat menyiapkan thesis dengan cemerlang. Amin!

DARI TEMAN KEPADA KEKASIH 5

2010-04-03T23:02:00.001-07:00

‘Eisha…jom borak jap. Aku ada benda sikit nak bincang dengan kau ni. Boleh, kan? Habis kerja nanti kita jumpa kat cafe, ok?’. Pesanan ringkas dari Daniel itu membantutkan hasratku untuk pulang awal.

‘Penting sangat ke? Esok-esok tak boleh ke? Kepala aku dah semak sangat hari ni. Dah tak larat lagi nak mengadap muka kau.’

Dengan langkah longlai aku turuti jua permintaannya apabila perkataan ‘please…penting sangat ni’ terpapar di skrin telefon bimbitku.

“Cakaplah cepat Dany. Aku nak balik cepat ni, penat sangat. Dah tak larat nak fikir dah. Kau ni pun, tak sempat-sempat nak tunggu esok, penting sangat ke?” , aku memulakan sesi pertemuan petang itu dengan wajah malas.

“Penting la wei. Antara hidup dengan mati ni.”

“Hidup dengan mati? Kau biar betul! Kau kena barah ke apa? Jangan cakap kau kena HIV dah. Eeiii…simpang malaikat 44.” , ngeri aku memikirkan andaian itu.

Muka Daniel berubah, bengang. “Apa HIV lak ni? Aku sihat la wei. Kalau aku sakit, aku pergi jumpa doktor. Mengadap kau kat sini buat apa? Buang masa aku je.”

“Ekh? Sory la Dany. Dah kau cakap antara hidup dengan mati tadi. Cam serius je! Ade ke benda lain yang serius camtu selain sakit?” , aku tersengih kerang.

“Kau kena tolong aku kali ni Eisha. Kau tau kan pasal aku dengan Fara?”

“Asal tak tau lak? Aku yang tolong kau ngorat dulu. Takkan dah lupa kot? Tak kenang budi tol la kau ni”. Teringat betapa beriyanya Dany semasa jatuh hati dulu. Merayu-rayu agar dapat mengenali Fara dengan lebih rapat, roomateku.

“Lupa lak dia tu roomy kau…heheheeee…kau tau tak kami dah bertunang? 3 bulan lagi rancang nak buat majlis.”

“La…kau yang nak kawen, nape datang jumpa aku lak? Aku bukannya perunding perkahwinan! Owh…tunang sorok-sorok. Nak kawen mulalah cari aku. Takkan dah nak jemput kot, lambat lagi 3 bulan tu” , musykil betul aku. Sedikit terasa bila Fara tidak pernah memaklumkan tentang pertunangan mereka.

“Itu aku tau la.”

“Dah tu?”

Aku mengerutkan dahi sebaik melihat sengihan Daniel yang nakal seolah-olah sedang merancang sesuatu yang jahat.

“Kau gila ke ape? Tak nak la aku kawen ngan kau?” , dia ni betul ke tak? Ke saje nak main-main, tak lawak langsung!

“Aku serius ni, Eisha. Kau sorang je kawan pompuan aku. Aku dah tak tau nak minta tolong ngan sapa lagi dah ni. Please, Eisha! Aku tak de calon nak bawak jumpa mak aku. Mak aku marah sangat lepas dapat tahu Fara kena tangkap basah hari tu. Dia nak jugak majlis tu berlangsung. Malu katanya…semua orang dah tahu.”

Dalam tengah memikirkan masalah mamat ni, aku baru teringat yang masalah aku pun belum selesai lagi. Bila dicongak-congak, masalah aku dengan dia sama je. Dan masalah aku akan selesai kalau aku kahwin dengan dia. Tapi, boleh ke?

“Takkan sebab tu je kot? Alah..batalkan jelah, apa susah sangat?” . Aku masih tak puas hati. Takut makin besar lak masalah ni nanti, kan parah?

“Ayat kau tu bunyinya cam aku ni jahat sangat je? Selama kau kenal aku la kan, penah ke aku tipu kau, khianat gan kau? Pernah?”. Sinis semacam je ayat yang keluar dari mulutnya. Tapi salah aku jugak suka tuduh melulu.

“A’ah kan? Tak pernah kot rasanya. Heheee….”, aku tersengih menutup malu.

“Mak aku tu dah la ada sakit jantung. Hari tu pun dia masuk hospital masa dapat berita tu. Aku tak sempat nak sorok dari keluarga aku bila keluarga dia datang mintak maaf pasal kejadian memalukan tu.” Dia berhenti seketika.

“Aku tak sampai hati nak tengok dia sedih lagi. Tapi masalahnya, aku memang tak de calon sekarang ni. Kau ada idea tak, nak elak macam mana?”

“Tak leh nak fikir la sekarang ni, Dany. Tapi kenapa aku pulak? Aku ni orang kampunglah…kau tu orang Bandar. Boleh ke mak kau terima nanti?”. Risau aku…dia ni dari keluarga elit, anak VIP tu… anak tunggal lak tu! Tapi walau pun kaya, dia hanya hidup sederhana seperti orang biasa sahaja. Sempat lagi aku memuji. Heheheeee….

“Aku tau la taste mak aku. Orang kampung, pandai masak, sopan, hormat orang tua, kuat agama, berkerjaya…apa lagi ekh?”

Ya Allah, malunya aku! Boleh pulak tu dia tergelak tengok muka aku yang kemerahan.

Akhirnya aku membuat keputusan untuk mengahwininya dengan beberapa syarat. Kami berjanji untuk tidak melibatkan sebarang perasaan dalam hubungan yang baru kami bina ini. Kami akan terus kekal sebagai kawan dalam hubungan baru yang kami berdua cipta. Malah, apabila sampai masa yang sesuai, kami akan berpisah. Kami berkahwin hanya demi permintaan ornag tua. Dan Alhamdulillah, kedua-dua keluarga boleh menerima pernikahan kami. Masalah kami selesai.

HATI

2010-04-03T04:33:00.000-07:00

Berkata seorang ulama, Ibrahim Al-Khawas RA: “ Sesungguhnya ubat hati itu ada lima perkara, maka ubatilah hati kamu dengan lima perkara tersebut. Pertamanya, bacalah Al-Quran dengan menghayati isi kandunganya. Kedua, mengosongkan perut dari terlalu kenyang atau berpuasa. Ketiga, bangun ( beribadat ) di waktu malam. Keempat, menghampirkan diri kepada Allah ( beribadat ) disepertiga malam dan yang kelimanya, sentiasa bersama-sama di dalam majlis orang-orang yang soleh ”.

Firman Allah SWT yang bermaksud: “ketahuilah, dengan mengingati Allah itu, hati akan tenang”.

Sabda Rasulullah SAW lagi: “ janganlah kamu matikan hati kamu dengan membanyakan makan dan minum, sesungguhnya hati itu seumpama tumbuh-tumbuhan, jika banyak disirami air maka ia akan mati ”.

Sesungguhnya Rasulullah SAW pernah bersabda: “ Berkata Luqman Al-Hakim kepada anaknya, wahai anakku, sentiasalah kamu berada dalam majlis alim ulama ( orang-orang yang soleh ) dan dengarlah kata-kata hikmah dari mereka. Sesungguhnya Allah SWT akan menghidupkan hati yang mati dengan cahaya hikmah sebagaimana Allah menghidupkan bumi dengan siraman hujan yang lebat ”.

p/s: Marilah kita menjaga hati masing2, amin!

TETAMU SENJA

2010-04-02T09:36:00.000-07:00

Kita datang ini hanya sebagai tetamu senja
Bila cukup detik kembalilah
Kita kepadanya
Kita datang ini kosong tangan dada
Bila pulang nanti bawa dosa bawa pahala

Pada tetamu yang datang dan
Kenal jalan pulang
Bawalah bakti mesra kepada
Tuhan kepada Insan
Pada tetamu yang datang
Dan lupa jalan pulang
Usahlah derhaka pula
Pada Tuhan kepada insan

Bila kita lihat manusia lupa tempat
Atau segera sesat puja darjat
Puja pangkat
Segera kita insaf kita ini punya kiblat
Segera kita ingat kita ini punya tekad

Bila kita lihat manusia terbiar larat
Hingga mesti merempat ke laut biru
Ke kuning darat
Harus kita lekas sedar penuh pada tugas
Harus kita tegas sembah
Seluruh rasa belas

Kita datang ini satu roh satu jasad
Bila pulang nanti bawa bakti padat berkat
Kita datang ini satu roh satu jasad
Bila pulang nanti bawa bakti padat berkat
~ A. Samad Said

DARI TEMAN KEPADA KEKASIH 4

2010-03-27T20:17:00.001-07:00

Cuti seminggu terasa begitu cepat berlalu. Apatah lagi dengan kepulangan adik-adikku. Duniaku terasa terisi kembali. Tidak lagi keseorangan meniti hari-hari sepi. Hidup di samping orang-orang tersayang. Aku pulang ke KL bersama-sama Daniel. Kami ingin mengotakan janji kepada anak tunggal kami untuk hidup bersama. Kebetulan kami berkerja di kawasan yang sama, Bangsar. Dia telah membuka syarikat guamannya sendiri. Rumah juga dibeli hasil titik peluhnya sendiri. Daniel betul-betul merancang sebuah kehidupan berkeluarga yang sempurna.

Masih segar di ingatanku, dia pernah bercita-cita ingin membuka firma guamannya sendiri dari usahanya sendiri. Sikap berdikarinya itu amat menyenangkanku. Kami seperti dari dunia yang sama kerana kami hanya memiliki apa yang termampu kami dapat. Segala-galanya mesti dari hasil kesungguhan sendiri, tanpa belas ehsan sesiapa. Mungkin kami dari darjat yang berbeza dari segi luarannya, tapi hakikatnya kami mempunyai banyak persamaan terutamanya berkenaan prinsip hidup.

Kami mengambil jurusan yang sama semasa di universiti dulu, sekelas pulak tu. Kerana sering menjadi partner ketika membuat tugasan, kami mula rapat. Tapi masih menjaga batas-batas pergaulan lelaki dan perempuan. Hubungan kami diteruskan lagi walau pun setelah habis belajar dan berkerja. Satu kebetulan yang indah apabila kami berkerja di firma guaman yang sama. Kesibukan berkerja membuatkan aku tidak pernah memikirkan soal kahwin. Hinggalah apabila diberi kata putus oleh abah.

“Nak tunggu sampai bila? Sampai mama dengan abah dah mati baru nak kawen? Umur kamu tu dah 26 tahun. Kamu jangan nak ikut kakak sepupu kamu yang tak kawen-kawen tu.” , dada abah berombak marah. Takut benar jika aku mengikut jejak langkah sepupu-sepupuku yang tidak kahwin-kahwin sehingga sekarang. Umur sudah lanjut. Abah begitu takut aku terpengaruh dengan pendirian mereka kerana kami begitu rapat sekali. Sering menghabiskan cuti dan hujung minggu bersama.

“Tapi abah…Along nak belajar lagi.” . Aku cuba mempertahankan diri. Sejak kecil aku bercita-cita untuk menjadi guru. Setelah menginjak ke alam remaja, aku ingin sekali menjadi pensyarah. Menyambung pelajaran di luar Negara, merasai pengalaman merantau jauh ke Negara orang. Sedikit terkilan bila tawaran untuk membuat ijazah sarjana muda dalam jurusan perubatan di Jordon terpaksa kulupakan kerana mama tidak ingin aku merantau ke Negara orang seorang diri.

“Belajar tak boleh kawen ke? Tak salah kan?” . Abah masih berkeras. “Kali ni, abah tak kira. Kalau dalam masa terdekat ni ada orang masuk meminang, abah akan terima. Dah banyak sangat kamu tolak pinangan orang, tak elok. Dah tak larat abah nak ikut kamu lagi. Tak ada kesudahan.”

Keputusan tegas abah merungsingkanku. Otakku sibuk memikirkan kenapa tiba-tiba sahaja hal kahwin yang abah ungkit? Tak ada angin, tak ada ribut, pelik! Abah bukanlah jenis yang suka memaksa. Mungkin mulut becok ibu-ibu saudaraku yang kepoh menghasut abah agar aku lekas dikahwinkan. Takut menjadi andartu seperti sepupuku barangkali. Aku pening memikirkan calon yang sesuai. Siapa? Aku ingin memiliki teman sehidup semati yang menerimaku seadanya. Menjadi imamku mengemudi kehidupan. Parah ni! Malah bertambah risau dengan tanggunggjawab yang bakal digalas apabila bergelar isteri. Mampukah aku, ya Allah? Tapi bukahkah Allah telah menjanjikan wanita yang baik untuk lelaki yang baik? Baikkah aku?

DARI TEMAN KEPADA KEKASIH 3

2010-03-23T22:26:00.000-07:00

Aku mengambil keputusan untuk tidur sebelum Daniel masuk ke bilik. Aku belum bersedia untuk berbincang tentang hala tuju hubungan kami walau pun aku cukup sedar bahawa kami masih suami isteri yang sah. Seboleh mungkin aku cuba untuk tidur, namun mata ini tetap berdegil tidak mahu lelap, mungkin kerana otakku terlalu berserabut. Aku berpura-pura tidur sebaik sahaja Daniel merebahkan tubuhnya di sebelahku.

“Abang tahu Eisha belum tidur lagi. Tak perlulah berpura-pura lagi, tiada apa yang perlu disorokkan. Tak ada sesiapa pun di sini melainkan kita berdua. Walau pun abang terkejut dan kecewa, tapi abang faham…Eisha penat. Kita bincang perkara ni lain kali bila Eisha rasa Eisha dah sedia. Abang janji takkan paksa Eisha. Kita berlagak macam biasa je bila bersama keluarga. Tidurlah…esok kena bangun awal.”

Satu ciuman dia hadiahkan di dahiku sebelum tidur. Aku menjadi sebak. Kenapa dia terlalu baik? Tangisan yang kutahan akhirnya kedengaran juga. Sedikit janggal mendengar perkataan ‘abang’ yang meniti di bibirnya, menggantikan kau dan aku seperti selalu. Entah kenapa istilah semesra itu gagal mewujudkan kemesraan antara kami.

“Kenapa menangis ni? Abang ada silap cakap ke?” , dia cuba mencari wajahku yang membelakanginya. Rambutku diusap perlahan. Tiada jawapan yang terluah dari bibirku. Dia meraihku ke dalam pelukannya. Semakin kuat rasanya tangisanku.

Petang itu aku mengotakan janjiku membawa Adam mandi sungai. Cepat sekali dia menyesuaikan diri dengan walidnya. Pagi tadi dia menangis mahu mengikut walidnya keluar. Puas dipujuk, tapi dia tetap tak makan pujuk kali ni. Dia bersorak gembira apabila walidnya mendukungnya masuk ke dalam kereta. Adam langsung tidak mahu berenggang dengan Daniel. Biarlah dia melepaskan rindu bertahun-tahun kepada walidnya, fikirku. Senang sekali aku melihat dia bergelak ketawa begitu.

“Walid, dulu kan…masa kat London, semua kawan-kawan Adam kata Adam tak ada ayah. Adam marah sangat! Tapi Adam gembira sangat sekarang. Walid baik, hensem lagi. Kalah ayah diaorang semua. Kenapa walid tak datang duduk dengan Adam dulu? Walid tak sayang Adam ke?” . Wajah yang tadi ceria berubah muram. Sedih hatiku mendengar bait-bait perkataan yang keluar dari bibir comelnya tadi.

“Siapa kata walid tak sayang? Walid sayang sangat kat Adam. Adam sorang je anak walid, kan? Mestilah sayang. Kalau tak sayang Adam, walid nak sayang siapa lagi? Tapi, walid tak boleh duduk sana dengan Adam sebab walid kerja kat sini, lagi pun kalau walid pergi duduk dengan Adam, sapa nak jaga nenek dengan atuk?”

“Diaorang kan dah tua? Mestilah dah boleh jaga diri sendiri.” , Adam masih tidak mahu mengalah.

Daniel ketawa kecil mendengar jawapan Adam. “Sebab dah tualah kena jaga baik-baik. Orang tua kan selalu sakit? Adam tak sayang nenek, atuk?” , Daniel memujuk lagi.

“Sayang. Sayang sangat. Nenek baik sangat. Atuk pun baik. Tapi Adam nak tinggal dengan walid lepas ni. Boleh, kan?”

“Entah, tanyalah ibu dulu. Kalau dia bagi, nanti walid ikut.” , dia menjawab seraya mengenyitkan matanya kepadaku. Sengaja ingin menjeratku.

“Ibu mesti setuju. Ibu dah janji dengan Adam…bila balik kampung Adam boleh jumpa walid. Kan, ibu?” , ceria wajahnya mengharapkan persetujuan.

“Adam duduklah kat kampung dengan walid, ibu kena balik KL.” , sengaja aku ingin menduga hati anakku.

“Alah, walid pun ikut sekalilah. Adam pun nak jadi macam orang lain juga, ada walid dengan ibu….duduk sama.”

Kami berdua terkedu! Tak sangka dalam bergurau kami dapat mendengar luahan hati anak kecil ini.

YAKJUJ MAKJUJ VS. ALEXANDER THE GREAT ADALAH ZULQARNAIN

2010-03-22T04:32:00.001-07:00

Pada 19 Mac lepas, MPP USIM telah mengadakan sesi pembedahan 2 buku (seperti tajuk di atas) dengan menjemput penulisnya, Muhammad Alexander atau nama sebenarnya, Pak Wisnu dari Indonesia yang juga merupakan seorang pensyarah untuk memberikan penerangan lanjut tentang hasil kajian beliau yang telah menghasilkan dua buku tersebut.

Terima kasih kepada pihak penganjur yang telah bersusah payah menganjurkan majlis. Banyak kekeliruan telah terungkai dalam fikiran saya, walau pun Pak Wisnu bertutur dalam Bahasa Indonesia, namun masih boleh difahami. Cuma apabila dia menyebut perkataan Arab atau Inggeris, sukar sedikit untuk difahami kerana cara sebutannya yang sedikt berbeza.

Lama dahulu, saya sering tertanya-tanya adakah Alexander The Great itu adalah Zulqarnain yang disebut-sebut di dalam al-Quran? Dan saya percaya mereka berdua adalah orang yang sama. Juga yakin bahawa Aristotle, Plato dan Socrates itu orang yang beriman kerana fakta-fakta yang mereka kemukakan sama dengan ajaran Islam. Mungkin juga mereka adalah para Nabi yang diutuskan oleh Allah kepada umat masing-masing. Namun saya tidak berani menyatakan ini semua kerana tiada bukti. Dengan penjelasan yang begitu terperinci, semua soalan yang berligar-ligar di fikiran saya selama ini terjawab sudah, Alhamdulillah.

Kalau nak tahu lebih lanjut lagi, kenalah beli buku tu…heheee…memang berbaloi beli buku tu! Penulis menghuraikan fakta2 dan sumber2 asal dari al-Quran dan Sunnah, seterusnya membandingkannya dengan buku2 lama Yunani. Selain mentafsir sumber2 tersebut, penulis juga menggunakan kaedah sains dan matematik untuk menegaskan kebenaran fakta beliau menurut perspektif sains serta logic akal.

Amanat terakhir penulis menyeru semua umat Islam menghidupkan ajaran wahyu pertama iaitu, membaca. Bukan sekadar membaca, kita juga perlu memerhati, mengkaji dan berfikir dengan mendalam untuk menemui keajaiban al-Quran dan tidak tertipu dengan fakta2 yang dhaif hujahnya!

MAHER ZAIN

2010-03-18T23:12:00.001-07:00

Maher Zain - BarakAllahu Lakuma

We're here on this special day
Our hearts are full of pleasure
A day that brings the two of you
Close together
We're gathered here to celebrate
A moment you'll always treasure
We ask Allah to make your love
Last forever

Let's raise our hands and make Do'a
Like the Prophet taught us
And with one voice
Let's all say, say, say

بارك الله لكما وبارك عليكما
وجمع بينكما في خير
بارك الله لكما وبارك عليكما
وجمع بينكما في خير

From now you'll share all your chores
Through heart-ship to support each other
Together worshipping Allah
Seeking His pleasure

We pray that He will fill your life
With happiness and blessings
And grants your kids who make your home
Filled with laughter

Let's raise our hands and make Do'a
Like the Prophet taught us
And with one voice
Let's all say, say, say

بارك الله لكما وبارك عليكما
وجمع بينكما في خير

بارك الله
بارك الله لكم ولنا

الله بارك لهما
الله أدم حبهما
الله صلّي وسلّم على رسول الله

الله تب علينا
الله ارض عنا
الله اهد خطانا
على سنة نبينا
Let's raise our hands and make Do'a
Like the Prophet taught us
And with one voice
Let's all say, say, say

بارك الله لكما وبارك عليكما
وجمع بينكما في خير

(source) (Maher Zain Official Facebook)

Lagu ni ditujukan khas buat K.La yang nk kawen bln 3 taun dpn...slmt brtunang ekh.

KERANA UMAIRAH 3

2010-03-18T21:59:00.001-07:00

Mataku tidak lepas memerhatikan seorang anak kecil yang berlari terkedek-ledek di pesisir pantai. Wajahnya terlalu mirip dengan Mira, sesiapa sahaja yang melihat pasti boleh meneka mereka anak beranak. Aku merajuk dengan Pija sehingga lari jauh ke Kuching. Balik kampung setahun sekali, itu pun semasa hari raya. Pija? Sekali pun dia tidak pernah ke sini menjejaki kami. 6 tahun menjadi isterinya, tiada cinta yang disemai malah perasaan kami kosong. Tidak pernah aku mengharapkan cinta darinya, cukuplah dia menyanyangi puteri tunggalnya. Sebak apabila sampai sekarang Pija menganggap seolah-olah Umairah tidak wujud.

“Umi, jangan laju sangat, nak. Meh sini. Balik jom.” Aku melambai memanggilnya pulang. Perangainya yang sukakan pantai diwarisi dari Mira. Arwah terlalu menyenangi air. Pantang jumpa air, memang lama berendam.

“Alah ibu…kejap lagi la. Umi nak tengok abang tu main layang-layang.” Dia menunjuk ke arah layang-layang yang sedang diterbangkan oleh seorang remaja lelaki. Sepenuh hati dia berlari menarik layang-layangnya. Tergambar kepuasan setelah usaha menerbangkan layang-layangnya berhasil.

“Kalau nak tengok sangat, dok diam-diam kat sini dengan ibu. Jangan berlari ke sana ke mari. Ibu takut jatuh dalam air tu nanti.” Bimbang andai dia terjelepok ke dalam pantai dan tubuh kecilnya dibawa pergi oleh arus petang yang kelihatan semakin mengganas. Senja-senja hampir maghrib begini memungkinkan kejadian pelbagai kejadian buruk.

Dia tersengih menghampiriku. Setelah jam menunjukkan pukul 5 petang, kami menghayunkan langkah untuk pulang.

Seperti biasa, slot selepas Maghrib diisi dengan bacaan Manzil dan ayat-ayat Quran sementara menanti Isyak. Umairah sudah kuyu matanya. Penat seharian bermain, biasalah budak-budak. Sebelum tidur, aku mengulitnya dengan membaca Surah 3Qul, ayat Qursi dan doa tidur berserta selawat dan salam kepada junjungan besar Nabi Muhammad s.a.w yang sudi mengajar erti hidup beragama kepada umatnya.

“Ibu…” panggil Umairah lembut. “Ermmm…” aku menjawab malas. Mata sudah dipejam. Tangan erat memeluk tubuh kecil anakku ini.
“Kenapa baba tak duduk sekali dengan kita, bu?”. Malam ini si kecil menyesakkan dadaku dengan pertanyaan sebegini. Terus segar mata yang diulit kantuk.

“Kenapa Umi tanya macam tu? Tak pernah-pernah anak ibu ni bersungut. Mengingau ekh?” aku cuba berlucu menutup debar di dada. Apa harus dijawab nanti?

“Umi tengok semua orang ada ayah. Duduk sekali. Kenapa Umi tak de ayah?” mulut comel itu terus mengajukan persoalan.

“Umi…sape kata Umi tak de ayah ni? Baba tu kan ayah Umi?” aku menerangkan.

“Habis tu, kenapa dia tak duduk dengan kita?” masih tidak puas hati rupanya dia.

“Baba sibuk. Dia kerja kat sana. Umi rindu dengan baba ekh? Nanti kita balik jumpa baba, yeh” aku cuab memujuk.

“Tak nak. Baba tak sayang Umi. Sebab tu baba tak duduk sini. Baba jahat, dia tak sayang Umi.” Itu pula yang diluahkan.

“Umi…tak baik cakap macam tu, nak. Baba sayangkan Umi. Tapi dia tak boleh duduk dengan kita, nanti bos dia marah. Umi tak sayang baba? Suka tengok baba kena marah?” aku cuba menjerat Umairah untuk mengetahui perasaannya.

“Umi sayang baba. Umi tak nak baba kena marah dengan sesape. Tapi…baba tak pernah main dengan Umi. Dia diam je, tak nak cakap dengan Umi. Dia tak pernah layan Umi. Umi sedih, bu.” Menangis.

Kepala Umairah kucium lembut. Belakangnya kugosok lembut. Cuba memujuknya agar tidur. Betapa dia merasa kehilangan seorang ayah. Maafkan aku Mira. Aku telah memisahkan mereka anak beranak. Sumpah, aku lakukan semua ini kerana aku sendiri tidak tahan melihat layanan Pija terhadap Umairah. Aku cuba memberi dia masa untuk menerima Umairah. Tapi semuanya sia-sia. 6 tahun bukan tempoh masa yang pendek, tak cukup lagikah? Aku sudah putus asa dengan Pija.

KERANA UMAIRAH 2

2010-03-18T21:51:00.001-07:00

Hampir pengsan saat aku mendengar berita kematiaannya. Aku sedar saat itu akan tiba, namun aku betul-betul tidak bersedia menghadapinya. Inna lillahi wa inna ilahi rojiun…ummul Kitab, Fatihah kusedekahkan. Pija betul-betul seperti mayat bernyawa. Keluarga memaksa kami menunaikan wasiat arwah untuk berkahwin. Kami berkeras pada mulanya. Namun bila teringatkan janjiku, aku terpaksa bersetuju. Tiada majlis persandingan atau seumpamanya majlis kahwin. Yang ada hanya akad nikah di pejabat Qadhi menjadikan kami terikat.

“Ija…aku betul-betul tak nak tengok budak ni. Kau tolong jauhkan dia dari pandangan aku.” Kedatangan Pija yang tiba-tiba mengejutkanku. Malah, kata-kata yang dilontar sebentar tadi lebih mengejutkan aku. Patutlah dia tidak pernah menyentuh anak ini. Aku menyangka dia masih tidak dapat menerima semua ini, masih bersedih. Mendengar kenyataan ini seolah-olah dia tidak dapat menerima Umairah.

“Kenapa? Dia anak kau, Ja. Ingat kenyataan tu.” Aku cuba mengingatkan dia.

“Itu aku tahu. Tapi aku betul-betul tak nak tengok dia. Dia mengingatkan aku pada Mira.”

“Ja, kau yang bawa dia ke dunia. Sekarang kau nak campak dia lak?” Kejamnya manusia.
“Aku dah tak kisah kau nak cakap apa lagi, tapi aku betul-betul tak boleh terima dia. Dia yang menyebabkan Mira mati!”, mengucap panjang aku mendengar begitu.

“Ja!”. Spontan aku menjerit. Teringat bahawa dia bukan lagi sahabatku. Dia suamiku yang patut dihormati. Aku bergerak menghampirinya yang berdiri bagai patung di balkoni. Pandangannya kosong ke dada langit. Malam ini suram sekali tanpa bintang yang menemani. Hanya kelihatan bulan yang malu-malu berselindung di balik awam.

“Maafkan aku.” Aku mencari wajahnya. Tanpa berpaling dia menjawab, “Tak pe. Salah aku gak tadi. Aku tahu semua ni salah, tapi aku memang tak boleh terima Mira mati kerana melahirkan zuriat aku. Patutlah dia nampak tak sihat sangat. Bila aku tanya, alahan. Semuanya salah aku. Sibuk sangat sampai tak pernah teman dia jumpa doktor, semuanya dia uruskan sendiri. Aku ingat, aku nak cuti panjang jaga dia selepas dia beranak. Aku silap.” Dia meraup mukanya, menyebak rambut ke belakang. Wajah itu nampak terlalu serabut.

“Ja…kadang-kadang kita lupa, kita hanya merancang, Allah yang tentukan. Kita hanyalah pelakon dan penulis skripnya adalah Allah.” Aku melemparkan pandangan kosong ke laman rumah umiku yang dipenuhi pokok bunga. Seluas lautan rasanya simpati aku padanya. Namun aku tidak dapat melakukan apa-apa.

“Dulu, aku memang tak suka sangat dengan kau. Kau pun tahu, kan?”Dia mengangguk. “Aku lagi marah bila aku temankan dia beli peralatan bayi. Aku nampak betapa gembiranya dia. Aku terkilan bila kau macam lepas tangan.” Berhenti lagi menarik nafas panjang dan menghembusnya.

“Tapi aku sedar, semuanya kehendak Allah. Siapalah kita untuk mempertikai keputusan Allah? Allah tak jadikan sesuatu sia-sia, pasti ada hikmahnya. Mungkin sekarang kita rasa semua ni kejam, silap. Tapi aku yakin sangat, akan tiba satu hari, kita akan bersyukur dengan apa yang terjadi sekarang.”
“Itu aku tahu. Tapi aku betul-betul sayangkan Mira. Kau tahu tak? Kau takkan faham, sebab kau tak pernah berkasih.” Pahit benar tuduhan itu.

“Kau terlalu emosi sekarang, Ja. Aku tahu semua orang pandang serong sebab aku tak kahwin. Ya betul, aku tak pernah bercinta dengan lelaki ajnabi. Kau lupa seperkara. Aku ada keluarga. Kalau bukan berkasih, apa lagi namanya? Dan lagi, siapa kau untuk mengukur sejauh mana sayang aku pada Mira? Mungkin cinta aku lebih dalam daripada kau, siapa tahu? Kau baru kenal dia. Aku? Dari kecil, Ja.”

Dia memandangku sekilas. “Maafkan aku. Betul kata kau. Aku terlalu dikuasai emosi.”

“Sudahlah, Ja. Aku rasa baik kau masuk tidur, rehat cukup-cukup. Jangan lupa Tahajud malam ni, selawat banyak-banyak dan baca doa ni:
                              •           
Moga tenang hati kau nanti. Minta Allah berikan kekuatan, tabahkan hati dan gantikan apa yang kau hilang dengan yang lebih baik. Kita perlukan masa untuk terima semua ni, aku faham. Tapi jangan sekali-kali buang Umairah dari hidup kau. Allah janjikan pahala di sebalik ujian. Jangan nanti kau menolak pahala, malah cari dosa lak.” Aku berlalu. Biarlah dia berfikir sejenak untuk kembali mengingati siapa dirinya. Rasanya dalam keadaan fikirannya yang bercelaru saat ini, tak berguna segala nasihat.

KERANA UMAIRAH 1

2010-03-18T09:50:00.001-07:00

Suara tangisan Umairah menggamitku ke dunia nyata. Terdetik betapa si kecil ini memerlukan keluarga yang lengkap demi proses pembesaran yang sempurna. Dia juga seperti kanak-kanak lain yang perlukan ibu, perlukan ayah…yang akan mendidiknya meneruskan dominasi bangsa Adam di bumi ini. Menjadi khalifah utusan Allah. Menjadi Da’ie menyebarkan Islam, mengajak manusia umat Muhammad semuanya menyembah Allah yang Esa serta menjunjung tinggi Sunnah Rasulullah. Betapa berdosanya aku!

Selepas mendodoikan si kecil, aku kembali mengingati ibu si kecil. Mulus wajah Umairah mengingatkan aku kepada mira. Patutlah Farizal benci untuk menatap wajah anaknya ini. Membuatkan aku teringat janji-janji semalam.

“Mira…aku tak suka kau cakap macam ni. Kau kena janji, kau akan kuatkan semangat untuk pembedahan esok, ok? Janji dengan aku…kau mesti hidup. Kuatkan semangat, Mira. Mira yang aku kenal bukan selemah ini. Kalau kau pergi sekarang, siapa yang akan jaga Pija? Jaga Umairah?”, kugenggam erat tangannya. Cuba mengalirkan semangat supaya dia cekal menghadapi semua ini, padahal aku sendiri sudah terbang entah ke mana semangat untuk melihat semua ini.

“Ija…aku betul-betul merayu. Tolong janji dengan aku. Aku tahu, masa aku dah sampai. Kau patut gembira, aku akan bertemu ‘kekasihku’. Kau tak bangga ke? aku mencari syahid, dan Alhamdulillah…aku jumpa. Nanti aku sampaikan salam padaNya, kaulah sahabat terbaik dunia akhirat aku.”. Pujukan Mira tidak kedengaran menarik langsung. Malah menambahkan rasa sayu yang sudah berhari bertamu di hatiku sejak dia dimasukkan ke hospital himggalah sekarang.

“Bukan syahid begini yang aku nak Mira. Kau tak boleh berputus asa macam ni. Kuatkan semangat. Ingat sikit, Umairah perlukan ibu!”. Sedikit keras suaraku. Geram mengenangkan Umairah bakal kehilangan ibu tanpa sempat merasai perasaan memiliki ibu.Aku melonggarkan genggaman. Dia meraih kembali tanganku yang aku leraikan tadi.

Aku cuba untuk tidak menatap wajahnya. “Kau kan ada? Kau boleh jadi ibu dia. Janji dengan aku…gantikan tempat aku, please!”

Mendengar dia merayu begitu, betapa leburnya hatiku. Terasa betapa kerdilnya aku di saat ini. Menghitung detik pemergian sahabat terbaikku. Seolah-olah dia turut membawa pergi diriku. Aku mesti kuat, agar orang-orang di sekelilingku yang di saat ini yang seperti sudah kehilangan arah, kembali bersemangat. Mataku tertangkap si kecil Umairah yang nyenyak tidur. Aku menyorot ke arah cermin kaca. Terlihat di situ Farizal yang terduduk lesu di bangku menunggu pesakit. Mungkin tidak menjagka, malah tidak pernah terlintas di fikiran sepertiku yang kami terpaksa menghadapi hari ini.

“Umairah milik korang, Mira. Milik kau dengan Pija. Kau yang bawa dia ke dunia, kenapa aku yang perlu menjadi ibunya?”.

“Kau tak sudi?”, wajah yang sedia pucat itu kelihatan begitu terkejut dengan reaksiku. Aku bangun menuju tingkap. “Cuba kau tengok sana. Kau nampak tak apa yang aku nampak?”. Aku menuding jari ke arah Farizal. Dia hanya memandang kosong ke arah suaminya. “Dia tu siapa? Kenapa kau buat keputusan seberat ini seorang diri? Kenapa, Mira?”. Aku menatap tajam ke arahnya.

Mira menangis. “Salah ke aku nak jadi ibu?”. Aku mneghampirinya kembali. Membawa Mira ke dalam pelukanku. “Aku tahu. Tapi bukan dengan cara begini Mira. Kau boleh bela anak aku. Aku sanggup kahwin sekarang jugak. Asalkan aku boleh beri kau anak.”. Aku mengesat lembut air matanya. Teringat betapa lamanya mereka menanti kedatangan orang baru dalam rumah tangga yang dibina atas dasar cinta sebagai penyeri. Aku gembira sekali melihat kegembiraan Mira menghadapi saat-saat menjadi ibu. Aku faham perasaan sunyinya selama ini. Tidak pernah kusangka dia mengorbankan segala-galanya hanya kerana ingin menjadi ibu. Terlalu mahal harga pengorbanan yang dibayar. Dia merahsiakan risiko kematian ini dari orang sekelilingnya.

“Kau kena tolong aku. Kahwin dengan Pija. Jaga Umairah. Jangan sekali-kali tinggalkan dia. Aku hanya percayakan kau untuk jadi ibu Umairah. Didik dia dengan acuan Islam. Janji dengan aku sekarang, Ija. Kalau tak, aku takkan tenang.”

“Mira…aku tak pernah anggap kau sebagai orang asing. Kau adik aku. Kau tahu kan?”. Kembali menatap wajahnya sayu. Dia tersenyum senang sambil mengangguk perlahan.

“InsayaAllah. Aku akan tunaikan permintaan kau. Tapi kau kena janji dengan aku, kau kena berusaha untuk hidup. Demi Umairah, Pija, aku, keluarga kau. Jangan putus asa, ya. Allah benci sifat orang kafir. Kau tahu, kan?” Itulah dialog terakhir kami sebelum dia dimasukkan ke wad bedah keesokannya.

WHO IS A MALAY: DEFINING 'MALAYNESS' FROM THE LEGISLATIVE PERSPECTIVE by Dr Bashiran Begum Mobarak Ali* & Dr Ainul Jaria Maidin**

2010-03-15T06:35:00.000-07:00

To begin to understand the Malay, you must live in his country, speak his language, respect his faith, be interested in his interest, humour his prejudices, sympathise with and help him in trouble, and share his pleasures and risks. Only thus can you hope to win his confidence. Only through that confidence can you hope to understand the inner man, and his knowledge can therefore only come to those who have the opportunity and use it.
Frank Swettenham
Introduction
Article 153 of the Federal Constitution grants the Yang di-Pertuan Agong responsibility for safeguarding the rights and privileges of the Malays and other indigenous people of Malaysia. The article specifies how the Federal government can protect the interests of these groups by establishing quotas for entry into the civil service, public scholarships and public education. It is often considered to be part of the social contract.
Article 153 is considered as one of the most controversial provisions in the Federal Constitution by some Malaysian. Critics consider it as a means of an unwanted racist distinction between Malaysians of different ethnic origins. It has led to the implementation of affirmative action policies which solely benefited the Malays who already constitute the majority of the population. Despite general ostentation of the article, support for it is maintained. This article has to be understood as a continuation of previous laws devised by the British to protect the indigenous Malay populace from being outnumbered and overruled by Chinese and Indian immigrant workers who had been granted permission to settle in Malaya to assist the British government in the tin mines and plantations respectively.
Although the first clause of the article provides that the government should act "in accordance with the provisions of this article", some believe that the government has overstepped its constitutional powers by implementing policies which give undue favor to the Malays, particularly under the New Economic Policy (NEP). Regulations setting a minimum equity holding for the Bumiputra1 have been established, with practically all real estate sold to the Bumiputra in Malaysia discounted at rates ranging from 5% to 15%. This has prompted many Non-Malays especially the Muslims among them to seek recognition as Malays. There is a misconception that converting to the religion of Islam makes a person a Malay who can seek to benefit from all the Malay privileges. The term "masuk Melayu" is also used to refer to a person who converts to Islam relying on the literal meaning of the definition of Malay in the Federal Constitution 1957.
It is 50 years since Malaysia has achieved independence from its colonial masters, and the country has progressed tremendously in terms of social, economical and political development. It has also brought about various challenges to the Malays, especially in terms of the protection of property rights and privileges that are being safeguarded by the Federal Constitution. Some Malaysians are viewing the position of the Malays and the privileges granted to them with prejudice. There are also attempts to pass off as Malays by people who demand their recognition as 'Malays' since they do fulfill the criteria required for 'Malayness' as prescribed in the Federal Constitution of Malaysia 1957.
Confusion reigns over who has the right to be called 'Malay' and who does not. Serious queries are made to determine once and for all as to who is a 'Malay' by those who wish to enjoy the Malay privileges.
The Britannica Concise Encyclopedia defines Malay as:
Any member of an ethnic group that probably originated in Borneo and expanded into Sumatra and the Malay Peninsula. They constitute more than half the population of Peninsular Malaysia. They are mainly a rural people, growing rice for food and rubber as a cash crop. Heavily influenced by India, they were Hinduized before converting to Islam in the 15th century. Their culture has also been influenced by the cultures of the Thai, Javanese, and Sumatrans. Malay society has traditionally been somewhat feudal; class distinctions are still marked, and marriages have traditionally been arranged by parents and governed by Islamic law.2
The British definition of Malay is derived from their own perception and understanding of Malay customs and culture from long observation. According to Stamford Raffles, the Malayu nation has to be considered as one people, "speaking one language, though spread over so wide a space, preserving their character and customs, in all the maritime states lying between Sulu Seas and the Southern Oceans."3
The name Malay is sometimes used to describe the concept of a Malay race, which includes all the ethnic groups inhabiting the Malay Archipelago and which are not of older aboriginal stock.
The term Melayu (Malay person in the Malay Language), in the Federal Constitution of Malaysia, refers to a person who professes Islam, habitually speaks the Malay language, conforms to Malay custom and who has at least one ancestor from the Malay Peninsula or Singapore.4 The Malay ethnic group is distinct from the concept of a Malay race, which encompasses a wider group of people, including most of Indonesia and the Philippines.
The confusion arising in Malaysia today over who shall be considered 'Malay' is due to the various definitions provided in the Federal Constitution of Malaysia, other federal legislations, and the state constitutions and state enactments. However, one cannot disagree that all the definitions in the statutes were intended to achieve the same objective, that is to ensure that the Malays receive the privileges and benefits they are guaranteed.
Despite the definitions provided in all the various statutes, the question as to 'Who is a Malay?' remains unresolved. What are the relevant criteria to classify a person as 'Malay' in Malaysia? Is the term 'Malay' used to denote a race? Is it merely a political invention? Or used to refer to a group of people coming from a particular geographical location? Can any person including the Orang Asli, particularly the Semai,5 call themselves Malays? Should they be recognised as Malays pursuant to the Federal Constitution? What is the position of the Federal Legislation or State Enactments these people are seeking to assert?
It is possible that the definition of 'Malay' is suited to the need of a particular state depending on its geographical location and needs of the ruler of the state rather than for the purpose of the state. It is also possible that the drafters of the Federal Constitution have been aware of the definition of 'Malay' in the various State Enactments, yet, in the process of promoting unity of the Malays included the definition - in the hope that all the States would adopt it?
Could there be a possibility that the legislators never intended to accord a broad definition of 'Malayness' and thus wanted to inhibit any cases of 'conversion' to the Malay race? The abuse of racial identity might provide an avenue for Malay 'converts' to enjoy certain privileges that were granted exclusively to Malays (reservation of land, permits, etc.).
Different opinions pertaining to the definition of 'Malay' were put forward by British colonial officials who were trying their best to provide a precise and clear definition as to who was a 'Malay' and who was not. Interestingly, their definition has remained applicable until today.
This paper discusses the various definitions of 'Malay' found in the Federal and State legislation, with the aim to suggest the use of one single definition of 'Malay'. Only with a clear definition of 'Malay' it can be ensured that Malay privileges are not given to others falsely pretending to be Malays.
Defining The Term 'Malay'
The term 'Malay' has been defined in many differing ways and there exists no single precise and clear definition that can be used as a universal reference without causing confusion. At this point one is reminded of the conversation between Humpty Dumpty and Alice in the Fairy Tale, Alice in Wonderland.
'When I use a word,' Humpty Dumpty said, in rather a scornful tone, 'it means just what I choose it to mean - neither more nor less.'
'The question is,' said Alice, 'whether you can make words mean so many different things.'
'The question is,' said Humpty Dumpty, 'which is to be master - that's all.'6
This simply means that one word can be interpreted and given various meanings to suit any circumstances and needs if it is not given a precise and clear meaning.
Terminology is not the last, but the first, act of analytical activity in creating a field of study. This is because the choice of terms defines (limits, directs) both what one wishes to look at, and how one looks at it.7 (Allott 1985: 22). Thus, the choice of a given terminology involves a certain level of abstraction and theorization. The terminology used must be clear so as to provide the reader with a clear and precise meaning rather than leaving it to be interpreted by the reader.
'Malay' is an ambiguous term that is not determined exclusively by the Federal Constitution. Ought 'Malayness' be defined by race or by the geographical location of a group of people?8 According to Othman, 'Melayu' is not a political invention and it includes the people of Malaysia, Indonesia and the Philippines. The Philippines were inhabited by people who are ethnically Malay, and Indonesians are also mostly of the Malay race and profess Islam.9 The Malaysian Peninsula or Federation of Malaya has always been known as Tanah Melayu and became known as Malaysia when Sabah, Sarawak and Singapore joined the Federation.10 As mentioned earlier, the term 'Malay' has been defined differently in various sources, such as:
- Definition of Malay in the Federal Constitution
- Definition of Malay in State Constitutions.
- Definition of Malay - Revisiting the Legislative History
- Definition of Malay in the context of the State Malay Reservation Enactments
- Definition of Malay in other statutes.
These definitions and their implications are discussed in detail below.
Definition Of 'Malay' In The Federal Constitution
According to the Federal Constitution, a Malay must be a Muslim, habitually speak the Malay language, conform to Malay custom and be born in the Federation.11 There is no reference of Malay as a race in the said definition. In the opinion of Mohd Ridzuan bin Awang and Yahaya bin Udin, the article (ie, art. 160) lays down only four criteria an individual has to fulfil to be declared as Malay. He or she must be a Muslim, speak Bahasa Malaysia, comply with the Malay custom and have his permanent domicile in Malaysia or Singapore.12 The Article does not make any reference to race by birth qualification or de jure race.13 It promotes a de factorace14 that is, where race could be extended by legislation. There were propositions that Malays in Malaysia should be regarded as a cultural group and not a race.15 As such, other races such as Chinese, Indians, Pakistanis or Eurasians could be regarded as Malay if they fulfil all the above requirements (religion, language, and custom). Khoo Kay Kim is of the view that the definition of 'Malay' as provided in the Federal Constitution is not specific or restricted as it appears to be very general and can be interpreted to include indigenous people of the Malay Archipelago.16
It would be useful to analyse the different limbs of the definition of Malay as provided in the Federal Constitution in order to understand the intention of the legislators.
Professing Of The Religion Of Islam
There were cases in the Federated Malay States where Chinese and Indians settled permanently in the Malay States, were involved in business and/or married Malay women and converted to Islam. There were also Malays from the Malay Archipelago who were not Muslims. The British colonials were aware of that and thus faced some difficulties in defining the term 'Malay'.17 They were also aware that the Malays in the Federated Malay States were all Muslims and strongly resisted to be converted to other religions.18
In the Federated Malay States the terms 'Malay' and 'Muslim' are used synonymously.19 Thus, Islam is viewed as synonymous to 'Malay' and being a member of Malay society.20 It was perceived that all Malays were Muslims, and those who converted to Islam became Malays. According to Syed Naquib Al-Attas21 and Norhashimah Yassin,22 the process of conversion to Islam was called 'masuk Melayu', which literally means to enter or convert into the Malay race.23
The British felt that for the protection and preservation of the Malay race and the establishment of a permanent agricultural population, they had to define 'Malay' by way of religion. On Federal Council proceedings it was argued that it was impossible to define the 'Malay' without religious census.24 In the Selangor Land Code 1891, the term 'Mohammedan' as found in s. 23 was used to define Malay.25 In the Malay Kampong Lands Enactment 1912, foreign born Malays would only be considered Malays under the Enactment if they were Muslims. Moreover, the Malay Reservation Enactment 1913 defined a Malay as 'a person belonging to any Malayan race who habitually speaks the Malay language or any Malayan language and professes the Moslem religion.'26 In the previous draft Bill of the Malay Reservation, cl. 2 provided the definition of a Malay as 'a person born in the Malay Peninsula or on any island adjacent thereto, or belonging to any Malayan race of the Malay Archipelago who habitually speaks the Malay language or any Malayan language and professes the Moslem religion.'
Now, will a Malay cease to be a Malay under the Federal Constitution if he renounces the Islamic faith? The Attorney General of Malaysia made it very clear by saying that a Malay who changes his/her religion shall no longer be considered as such. Moreover, the provisions in the Federal Constitution concerning Malay privileges shall no longer be applicable to him/her.27 In the unreported judgement of Azlina Jailani, Yang Arif Datuk Faiza Thambi Chik said that the Federal Constitution restricts a Malay from renouncing the religion of Islam.28 However, the authors strongly believe that to renounce Islam would mean the abandonment of his Malay way of life under the Federal Constitution.
Habitual Speaking Of The Malay Language
The next requirement for a person to be declared a Malay is that he/she must habitually speak the Malay language. 'Malay language' is neither defined in the Federal Constitution nor by the Interpretation Acts 1948 and 1967.29 The earliest evidence of Malay language is found in Kitab Pemimpin Johor written in 1878 by Muhammad Ibrahim Munsyi in Singapore.30 It is written in Jawi, and Malay has often been described as the 'lingua franca' of the area.31
Article 152(1) of the Federal Constitution provides that the national language of the Federation shall be the Malay language. There are various dialects of Malay being spoken by Malays in their respective States. For example, the Malays in Kelantan have a different dialect, similar to Malays in Negri Sembilan whose dialect originated from Minangkabau.
Reading the said Article with the National Language Act 1963/67 it has been specified that Bahasa Malaysia is the national language of the Federation. Suffian LP confirmed this in the historical case of Merdeka University Berhad v. Government of Malaysia32 by saying that Bahasa Malaysia is the official language of the country.33 Mohd. Salleh Abbas argued that by declaring the Malay language - the lingua franca of Malaysia - the national language it served to unite the various races into one single nation by a shared language.34 There are Malays who can neither speak the various Malay dialects nor the official Bahasa Malaysia. Can these people still be considered Malays? If we were to interpret the provisions, than the person ceases to be a Malay under the Federal Constitution.
Conformity With Malay Custom
The next issue that needs to be analysed is the definition of Malay custom. There is no precise definition of custom found in the Federal Constitution. 'Custom' according to the Collins English Dictionary is 'the long established habits or traditions of a society collectively.'35 What is meant by the word custom or adat? Worley J in Low Bee Hoe (w) v. Morsalim and Goh Tien Lim v. Lee Ang Chin36 cited the Indian case of Harpushad v. Sheo Dyal [1876] LR 3 IA 259 and accepted the Privy Council's explanation of the meaning of custom as:
a rule which in a particular family or in a particular district has from long usage obtained the force of law. It must be ancient, certain and reasonable and being in derogation of the general rules of law must be construed strictly. It must be proved as a fact and in the case above cited their Lordships said, "A judge cannot without giving evidence as a witness import into a case his own knowledge of particular facts."
In Haji Saemah v. Haji Sulaiman37 Horne J:
There is a wealth of authority as to how a custom must be established and the effect of those authorities is concisely stated in the 9th edn of Law of Evidence (Woodroffe and Ameer Ali) p. 175: "Custom as used in the sense of a rule which in a particular district, class, or family has from long usage obtained the force of law must be ancient, continued, unaltered, uninterrupted, uniform, constant, peaceable and acquiesced in reasonable, certain and definite, compulsory and not optional to every person to follow or not. The acts required for the establishment of customary law must have been performed with the consciousness that they spring from a legal necessity ... .
In Kok Heng Chow v. Lay Mee Yin (f)38 Evans J cited the Indian case ofRaja Rama Rao v. Raja of Pittapur XLV Indian Appeals 148 ... where custom was defined by Lord Dunedin who said:
When a custom or usage, whether in regard to a tenure or a contract or a family right, is repeatedly brought to the notice of the courts of a country, the courts may hold that custom or usage to be introduced into the law without the necessity of proof in each individual case ...
Therefore, the meaning of custom can be simplified to mean:
a rule which in a particular family or in a particular district has from long usage obtained the force of law. It must be ancient, certain and reasonable and being in derogation of the general rules of law must be construed strictly. The custom practiced by a particular group of people in a particular district may govern various parts of their lives. This custom is also passed on throughout the generation and is strongly adhered to by the group of people in that particular district. There are two types of adat or customary law in the Peninsular Malayan states namely adat perpateh and adat temenggong in practise.
Custom is the oldest form of law-making. Briefly speaking, custom is a continuing course of conduct observed by the community.39 Customs reflect the norms and values of a society and can be either of a social or legal nature. Sanction is more certain in legal customs than the social ones. In one sense, custom is the principle source of the law, in another conventional trade or business usage. It can also mean local custom, which applies only to a definite locality or to a definite class, persons or people within the locality.40
Malay custom as defined by the Laws of the Constitution of Johore as the custom observed in the State or in any particular area within the State.41 Yet, a lot of elements of Malay custom is strongly influenced by Hindu custom and culture. According to M.B. Hooker, Islam could not completely eradicate earlier Hindu and customary influence in the absence of anything like a centralised authority.42
The normal practices of the Malays are eating on plaintain leaves with one's fingers, eating sambal belacan or cencaluk, wearing sarong and songkok, staying in attap huts, squatting on mats, etc.43It would definitely include the loyalty to Malay Rulers.
There have been contentions that although members of other races converted to Islam, married Malay women and fluently spoke Malay, they should not be considered as Malays44 as they are not 'subjects of His Highness, the Ruler.'45 In one of the reports of the Constitutional Proposals for Malaya, it was proposed that the 'subjects of His Highness, the Ruler' should mean any Malay born in that State or born of a father who is a subject of the Ruler of that State.46 Furthermore, in the Federal Court case of Kesultanan Pahang v. Sathask Realty Sdn Bhd47 it was argued that the word 'subject' referred only to natural persons as there was an element of 'allegiance' to the Ruler attached to it. Mohd Azmi FCJ agreed by saying that there was a special relationship existing between the Rulers and the subjects which needed to be preserved.48
Malay feudal49 society was a rigid class society where the ruling class and their families formed the upper strata, while the rakyat (ordinary subjects) formed the lower strata.50 The Sultan was the ruler of the state. The other members of the aristocracy became the Orang Besar and district chiefs. The rakyat was considered inferior in terms of power, status and wealth. Considering the customary values and ideas of the Malays, the establishment of a ruling class and the submission to the rulers was part and parcel of their life.51 The Malays believed that the rulers were given mystical powers (daulat) by God. The rulers were regarded as the 'shadow of God on Earth' and according to the traditional belief no commoner could touch them without suffering death. Shaharuddin comments that it is in the Malay custom that the Malays should not be 'disloyal or treacherous to their rulers, even as their rulers behave cruelly or unjustly.'52Kerana adat Melayu, tiada pernah derhaka, literally translated as 'because it was the custom that the Malays not to commit treason.' This is what as Chandra Muzaffar claims a blind or unquestionable loyalty to the rulers,53 carrying out the wishes and desires of the ruler without questioning the motives behind his wishes or the rationality of his desires. This traditional loyalty to the rulers is still part and parcel of Malay custom.54 The popular Malay proverb 'Biar mati anak jangan mati Adat' (Let the child die but not the Custom) is strongly imbued in the psyche of Malays.
Many elements of the Malay custom have been preserved in wedding ceremonies, majlis tahlil, the ceremonial for the appointment of the Yang di-Pertuan Agong and Raja Permaisuri Agong and also in the respective state appointments like the appointment of the Sovereign of the State of Kedah.55
Raja Azlan Shah J in the case of Roberts Alias Kamarulaman v. Ummi Kalthom56was faced with the question whether a divorced Muslim husband can claim a half share as harta sapencharian of immovable property jointly acquired by both spouses during the marriage.
The latest exposition of the law on harta sapencharian was judicially considered by Briggs J in 1950 in Hujah Lijah bte Jamal v. Fatimah bte Mat Diah [1950] MLJ 63. He defined it as "acquired property during the subsistence of their marriage of a husband and wife out of their resources or by their joint efforts. After stating that "on full consideration of those cases and of the views of the learned author" in the valuable treatise of Taylor on "Malay Family Law" printed in Part 1 of Volume XV of the Journal of the Malayan Branch, Royal Asiatic Society (May 1937), the trial judge said at page 64:
... I think there can be no doubt that the rules governing harta sapencharian are not a part of Islamic law proper, but a matter of Malay 'adat'.
The requirement to comply with the elements of Malay custom is as mandatory as being a Muslim. Hence, if a Malay does not comply with the custom, could he be considered a Malay? This leaves yet another question unanswered: How much of the custom must a person conform to and who would determine the quantum of such? Could there be a possibility that the ruler can disown his subject on the basis that he/she has not complied with the custom?
Even though the requirement of custom is mandatory, there is no authoritative source on this subject. It is most likely that the term 'conforms to Malay custom' carries a social or conventional rather than legal connotation. The drafters of the Federal Constitution have never intended it to have any legal sanctions. In a passing statement it was said that no man is said to be a real Malayan unless he can eat a durian.57
The Definition Of Malay In The State Constitutions
Malay can be defined and categorised in various ways which all depend on the intention and creativity of the state drafters after getting approval from the Sultan and the Menteri Besar. Listed below are some of the provisions that include the term 'Malay' such as 'Malay race', 'royal blood of the Malay race', 'Selangor Malays', 'Malay of royal blood', etc. Each state constitution declares Islam the religion of the state and recognises the Malay custom.
State Of Selangor Darul Ehsan
The Laws of the Constitution of Selangor 1959
Summary Of The Provision
Part 1
Article 'Elders' include any male Selangor Malay who professes
4(1) the Muslim Religion of the 'Shafei Muzahab'58 of not less than 35 years of age. He must be able to read and write in the Malay language.
'Hukum Syara' means the body of law known in [colonial] English as 'Muhammadan laws'.
'Orang-Orang Besar' means the Territorial Chiefs of Hulu Selangor, Kuala Selangor, Kuala Lumpur, Klang, Hulu Langat, Kuala Langat, and any other Malay land.
5 The Sultan shall be a person who is a Malay, of Royal Blood, a descendant of the Sultan of Selangor, male, and professes the Muslim Religion.
8(1) If there is no eligible sovereign, the person to be chosen and appointed shall be a male of mature age, sound mind, of Malay extraction, born in the State of Selangor, a subject of the former sultan, professes the Muslim religion, and of Good Blood. He must be able to read and write in the Malay language.
9(2) The Regent and the members of the Council of Regency shall be of the Malay race and born in the State of Selangor, professes the Muslim religion, and a subject of the former sultan.
13(1) In the failure of succession, the person to be chosen and appointed shall be a male of mature age, sound mind, of the Malay race and born in the State of Selangor, a subject of the former sultan, professes the Muslim religion, and be of Good Blood. He must be able to read and write in the Malay language.
16 The Heir shall be a person who is a Malay, of Royal Blood, a descendant of Selangor Sultans, a male, and professes the Muslim Religion.
22(1) His Highness may appoint any person of the Malay race who professes the Muslim Religion to take his place as a member of the Conference of Rulers.
35 The official language of the Dewan di-Raja shall be Malay.
41(1) Tengku Ampuan shall be of Royal Blood of the Malay race and profess the Muslim Religion.
44(1) Raja Puan Muda shall be of the royal blood of the Malay race and profess the Muslim Religion.
Part 2
47 The religion of the State shall be the Muslim Religion.
51(2) The Menteri59 Besar is of the Malay race and professes the Muslim Religion.
52(2) The State Secretary shall be of the Malay race and
(a) profess the Muslim Religion.
59 The official language of the State Executive Council shall be Malay.
82 Subject to the provisions of Article 152 of the Federal Constitution, the official language of the Legislative Assembly shall be the Malay language.60
91 It shall be the responsibility of His Highness to safeguard the special position of the Malays.
The installation of the Sultan and the appointment of the Tengku Ampuan shall be according to the custom of the State.61 Another Malay custom that still exists in Selangor is the establishment of Dewan di-Raja who aids and advises the Sultan.62
The other prevailing custom is that the Sultan is considered the "fountain of all honours and dignities". The types of award and the conferring of awards by the Sultan are also a Malay custom.63 The Sultan may make regulations for His Court and Palace based on the custom of the State.64
The concept of Elders, Raja Muda, Tengku Laksamana, and Orang-orang Besar falls under the Malay custom of Selangor.65 Certain Islamic phrases are added to the oath to bind the conscience of the person taking the oath.66
State Of Pahang Darul Makmur
Provisions from the Constitution of Pahang
Summary Of The Provision
Part 1
Article 3 The Sovereign shall be a male Malay of Royal Blood and
of the Muslim Religion.
6(1) If there are no available descendants to be appointed as Sovereign, the supporters of the State may appoint a man of mature age, sound mind, a Malay subject of the Ruler of the State of Pahang who professes the Muslim Religion and be able to read and write in the Malay language.
12(2) The Sovereign may appoint any person of the Malay race professing the Muslim religion to take his place as a Member of the Conference of Rulers.
12A Her Royal Highness, Tengku Ampuan of Pahang, shall be
(1) of the Malay race of Royal blood, of the Muslim religion.67
19(1) The Regent shall be a Malay of royal blood, subject of
(a) the Sovereign, and profess the Muslim Religion.
19(1) The Council of Regency shall consist of members who
(b) are Malay subjects of the Sovereign and profess the Muslim Religion.
23 The Religion of the State shall be of Muslim Religion.
36(1) 'Hukum Shara'68 means the body of Law known in [colonial] English as the Law of the Religion of Islam.
Part 2
3(2) Menteri Besar shall be of the Malay race and profess the Muslim Religion.
11(2) The State Secretary shall be of the Malay race and profess the Muslim religion.69
46 The official language shall be Malay.
47 It is the responsibility of the Ruler to safeguard the position of the Malays.
The Council of Religion and Malay Custom will advise the sovereign in all matters relating to religion and Malay custom.70 In addition, the Sovereign shall establish a Majlis Adat Istiadat Negeri Pahang to advise him in all matters relating to the Adat Istiadat in the State. The Sultan is the "fountain of all honours and dignities". The awards and the conferring of awards follow the Malay custom.71 The concept and members of the Jumaah Pangkuan Negeri follows the Malay custom.72
State Of Perak Darul Ridzuan
Provisions from the Constitution of Perak
Summary Of The Provision
Part 1
Article 5 The religion of the State will be the Muslim religion.
9(1) His Royal Highness may appoint any person of Malay race and professing the Muslim Religion to represent him in the Conference of Rulers.
12(1) The Mentri Besar should be of Malay race and Muslim Religion.73
27 The official language of the State shall be Malay.
27B His Royal Highness shall be responsible to safeguard the special position of Malays.
36C(2) The State Secretary shall be a Malay and profess the
(a) Muslim religion.
50 The official language of the Legislative Assembly shall be Malay.
Part 2
4 Elders are those senior male of Perak Malays professing the Muslim religion of the Shafei Muzahab. They must be able to read and write the Malay language.
Hukum Shara means the Law of the Religion of Islam.
Waris Negeri must be professing the Muslim Religion of the Shafei Muzahab.
5 The Sovereign shall be a male Malay of Royal blood. Able to read and write and professing the Muslim Religion of the Shafei Muzahab.
9(2) If there is no eligible descendant to be appointed as Sovereign, the Dewan Negara may appoint a male of mature age, sound mind, a Malay subject of His Royal Highness who professes the Muslim Religion of the Shafei Muzahab and is of good blood. He will be able to read and write in his own language.
16(1) The members of the Council of Regent shall be of Malay
(b) race, subjects of the Sovereign who profess the Muslim religion.
26(1) The Raja Perempuan shall be of Malay race of the Royal blood, married to the Sovereign in accordance with Muslim Religion and professing such religion.
27(1) Raja Permaisuri must be married to the Sovereign in accordance with the Muslim Religion and professing such religion.
35(1) The Consort of the Bakal Sultan shall be of Royal blood.
35(2) The Sovereign may appoint the Bakal Sultan's consort a commoner as a Che Puan Besar.
38 The Orang Besar Negeri or Toh Muda shall be a male subject of His Royal Highness, be able to read and write and profess the Muslim religion of the Shafei Muzahab.
44 The Sovereign may appoint one of the wives of the Orang Besar Negeri to hold the title as Toh Puan provided that such wife professes the Muslim Religion of Shafei Muzahab. The condition of Muslim Religion does not apply to the wife of Orang Kaya Kaya Mahakurnia.
47(2) The person appointed as Orang Belas Enam Belas shall be a male Malay subject of His Highness, profess the Muslim religion of the Shafei Muzahab and be able to read and write.
55 The Raja Bendahara shall be the Keeper of Malay Custom.
69 The official language of the Dewan Negara shall be Malay.
The Majlis Agama Islam and the Adat Melayu shall advise the Sultan on the religion and Malay custom.74 In the case of Raja Perempuan and Raja Permaisuri, the provisions read 'professing such religion' which may refer to the Muslim religion or may not. Said parties could therefore be Jews or unitarian Christians, as these people can be contracted in marriage without converting to the Muslim religion. They could also be Muslims of other madhhabs (Hanafite, Malikite, Hanbalite, Shi'ite). The Raja Permaisuri may not be Malay. The Laws of the Constitution of Perak define 'Adat Melayu' in its widest sense as the custom or usage of the Malays which is observed in the State.75
The wife of Orang Besar Negeri may not necessarily be Malay whereas the wife of Orang Kaya Kaya Mahakurnia may neither be a Malay nor a Muslim. The concept of Elders and Orang Besar Negeri follows the Malay custom of Perak.76 The Malay custom that still prevails is the Royal Prerogatives where the Sultan is the Fountain of Honour, Justice, Mercy, the Head of Religion and the Protector of Malay custom. In addition he is the ultimate owner of the soil.77 The conferring of titles and dignities and institute Orders and Badges of Honour ad Dignity follows the Malay custom of Perak.78
On the advice of the Dewan Negara, the appointment and installation of the three Bakal Sultans shall follow and shall be according to the Malay custom.79 Similar to the appointment of male persons to be called Raja and Orang Besar Neger, Orang Kaya, Orang Kaya Kaya, Toh Muda, Orang Besar Enam Belas are a prevailing Perak Malay custom.80
The installation of oath shall be according to Malay custom.81 Keeper of the Malay custom is the Raja Bendahara.82
State Of Negeri Sembilan Darul Khusus
Provisions from the Constitution of Negeri Sembilan 1959
Summary Of The Provision
Part 1
Article 5 The Religion of the State shall be Islam.
7(3) The Yang DiPertuan Besar shall be a male of a Malay race, sound mind, and profess the religion of the State.
13(2) His Highness may appoint any person of Malay race professing the Muslim religion to attend the Conference of Rulers during his absence.
23 The official language of the Dewan shall be Malay.
Part 2
36(2) The Menteri Besar must be of Malay race and profess the Muslim Religion.
37(2)
(a) The State Secretary shall be of a Malay race and profess the Muslim Religion.
41 The official language of the State Executive Council shall be Malay.
66 The language of the Legislative Assembly shall be the National Language.
75 It is a responsibility of the Ruler to safeguard the special position of the Malays.
The Majlis Ugama Islam shall aid and advise His Highness and the Ruling Chiefs in matters relating to religion.83 The appointment of the Dato' Shahbandar of Sungei Ujong shall be elected lawfully according to the custom of the Luak of Sungei Ujong.84 The Dewan Keadilan dan Undang shall be responsible to advice on the questions relating to Malay custom including questions relating to the election succession or removal of any of the Ruling Chiefs.85 The advice of the Dewan on questions relating to Malay custom shall be final and shall not be challenged in any court.86 The Yang diPertuan Besar by custom must be elected by the Undangs of the territories.87 Yang DiPertuan is the head of the Muslim religion and in exercising his powers in this office he must obtain the consent of the Undangs. The office of Undang is based on adat in that the particular holder must be a male member of one of the matrilineal clans of his area and is elected by the clan chiefs. The Undangs shall be elected in accordance with the custom of their respective luaks (tribes).88
State Of Kedah Darul Aman
Provisions from the Constitution of Kedah
Summary Of The Provision
12 In the vacancy of the Sovereign, the Council of Succession shall choose a male of mature age, sound mind, Kedah Malay, subject of the State of Kedah who professes the Muslim Religion Ahli Sunnah Waljama'ah, and is able to read and write in his own language.
17 The Sovereign shall be a Malay of Royal Blood, a descendant of Kedah Sovereigns, a male professing the Muslim Religion Ahli Sunnah Waljama'ah.
18(3) A Regent shall be a Malay, professing the Muslim Religion Ahli Sunnah Waljama'ah and subject of the State of Kedah
19(1) Representative of the Ruler to the Conference of Rulers shall be of a Malay race and profess the Muslim Religion.
23 Installation of the Sovereign shall be according to the custom.
26(1) Sultanah of Kedah shall be a Malay of good blood or a Sharifah.
27 An Heir shall be a Malay, a descendant of a Sovereign, a male professing the Muslim Religion Ahli Sunnah Waljama'ah.
33A The religion of the State shall be the Muslim Religion of Ahli Sunnah Waljama'ah.
35(2) Menteri Besar shall be of a Malay race and profess the Muslim Religion.
36(2) State Secretary shall be of a Malay race and profess the Muslim Religion.
39(2)(d) The Ruler is the Head of Muslim Religion and Malay custom.
40 The official language of the State Executive Council shall be Malay.
62(1) Subject to the provisions of Article 152 of the Federal Constitution, the official language of the Legislative Assembly shall be Malay.
70 Responsibility of the Sovereign to safeguard the special position of the Malays.
In Kedah, the Sovereign shall be installed according to the custom of the State of Kedah. Requirements of the Sultanah of Kedah is that she must be a Malay of good blood or a Sharifah and married to him in accordance with the Muslim religion. There is no requirement of her being a Muslim.
State Of Kelantan Darul Naim
Provisions from the Constitution of Kelantan
Summary Of The Provision
Part 1
Article 5 The religion of the State shall be the Islamic Religion.
6(1) The Head of Religion shall be His Royal Highness.
9(1) His Royal Highness may appoint a Representative who is of a Malay race and professes the Religion of Islam to represent Him for the Conference of Rulers.
12(3) The Menteri Besar and the Deputy must be of a Malay race, subjects of His Royal Highness and profess the Islamic Religion.
13(2)(a) The State Secretary shall be of a Malay race and profess the Islamic Religion.
15(2)(d) The Ruler is the Head of the Muslim Religion and Malay Custom.
27 The official language of the State Executive Council shall be Malay.
27B His Royal Highness shall be responsible to safeguard the special position of the Malays.
50(1) Subject to the provisions of the Article 152 of the Federal Constitution, the official language of the Assembly shall be Malay.
Part 2
Article 4 Hukum Syarak means the body of law known as the Law of the Religion of Islam or Islamic Law.
Ahlu-s Sunnah wal Jamaah is the school established by Abu Al-Hassan Al-Asha'ri and Abu Mansoor Al-Maturidi.
Kerabat D'Raja means any person who is a Malay of Royal Blood, professing the Islamic Religion and a descendant of Long Yunus.
7 Council of Succession shall consist of at least six members who shall be of Malay race and subjects of the Ruler of the State.
9/18 In the case there is no eligible Sovereign, the Council of Succession may appoint a mature male, sound mind, of a Malay race, born in the State of Kelantan of a father who was also born in the State of Kelantan, is a subject of the Former Sovereign, professes the Islamic Religion Ahlu-s Sunnah wal Jamaah, and in addition is able to read and write in the Malay language.
15 The Sovereign and His Heirs shall be a person who is a Malay of Royal Blood, a descendant of Long Yunus, and a male professing the Islamic religion Ahlu-s Sunnah wal Jamaah.
19 Council of Regency shall consist of members who are of Malay race born in the State of Kelantan professing the Islamic Religion Ahlu-s Sunnah wal Jamaah and being subjects of the Sovereign.
26(1) The Raja Perempuan of Kelantan shall be of a Malay race and of the Islamic Religion.
29 The Heir shall be a person who is a Malay of Royal Blood, a descendant of Kelantan Sovereign, and a male professing the Islamic religion Ahlu-s Sunnah wal Jamaah.
In Kelantan, the Council for Religion and Malay Custom are required to advise His Royal Highness the Sultan on matters pertaining to Religion of Islam and Malay custom.89
State Of Perlis Indera Kayangan
Provisions from the Constitution of Perlis
Summary Of The Provision
Article 5 The religion of the State shall be Islam Ahli Sunnah Waljam'aah.
14(1) If there is vacancy in the appointment of Sovereignty in Perlis, the Council of Succession may choose a male of mature age, a Perlis Malay, and a subject of Perlis who professes the religion of Islam Ahli Sunnah Waljam'aah.
19 The Sovereign shall be a person who is a Malay, of Royal Blood, a descendant of the Sovereign of Perlis, and a male who professes the religion of Islam Ahli Sunnah Waljam'aah.
20(3) Regent or the members of the Council of Regency shall be a Malay who professes the religion of Islam Ahli Sunnah Waljam'aah.
21 The Sovereign may appoint any person of Malay race professing the religion of Islam to represent him to the Conference of Rulers.
25 The Sovereign shall be installed according to the custom of Perlis.
28(1) The Raja Perempuan Perlis shall be of the Malay race.
29 The Heir shall be a male Malay, a descendant of a Sovereign, and profess the religion of Islam Ahli Sunnah Waljam'aah.
37(2) The Menteri Besar shall be of a Malay race and profess the religion of Islam.
38(2)(a) The State Secretary shall be of a Malay race and profess the religion of Islam.
42 The official language of the State Executive Council shall be Malay.
64(1) Subject to the provisions of Article 152 the Federal Constitution, the official language of the Assembly shall be Malay.
72 It is the responsibility of the Ruler to safeguard the special position of the Malays
The Majlis Ugama Islam and Adat Istiadat Melayu shall aid and advise the Sultan on matters of religion and Malay custom.90 The installation of the Sultan shall follow the custom of Perlis.91 The Sovereign is the fountain of all honours and dignities. The confirmation of title and dignities and institute Orders and Badges of Honour and Dignity follows the Malay custom.92 The Sovereign may make regulations for his Court and Palace according the custom of the State and this shall include all the ceremonial duties.93
State Of Terengganu Darul Naim
Provisions from the Constitution of Terengganu 1911
Summary of the provision
Chapter The Raja must be of the Mohamedan religion and a Two male Malay of the lineage and descent of the Sultan Trengganu.
Chapter If there are no more descendants, then State Council Three shall elect a male of the Trengganu Malay race, a Trengganu subject, profess the Mohamedan religion, and have a good knowledge of reading, composition and writing in his language.
Chapter The Ministers must be Mohammedan subjects of
Twenty- Trengganu.
Four
Chapter The Ministers upon oath shall affirm that they are of the
Twenty- Mohammedan religion and subjects of Trengganu.
Five
Chapter The State official religion is Islam.
Fifty-
One
Part 1
Article 3 The Religion of the State shall be the Muslim Religion.
7A(1) His Royal Highness may appoint any person of Malay race who professes the Religion of Islam to represent him to attend the Conference of Rulers.
10(1) Mentri Besar94 shall be of Malay race and profess the Muslim Religion.
13(2)(a) The State Secretary shall be of a Malay race and profess the Muslim Religion
25 The official language of the State Executive Council shall be Malay.
25B It is the responsibility of His Royal Highness to safeguard the special position of the Malays.
48(1) Subject to the provisions of Article 152 the Federal Constitution, the official language of the Assembly shall be Malay.
Part 2
Article 5 The Sultan shall be of Malay race, male lineage of the Sultans of Trengganu, and profess Muslim Religion
9 In case of failure of all the descendants, the State may appoint a Trengganu Malay of good stock, subject of the Ruler who professes the Muslim Religion and has received a good education.
17(1)(a) The Waris Ganti shall be a Malay and a male of the lineage of the Sultans of Trengganu.
The Tengku Ampuan Besar and Tengku Puan Muda shall be of Malay race, of the Royal blood, and profess the Religion of Islam.
The Head of Religion shall be the Sultan and the Majlis Ugama Islam and Adat Melayu shall aid and advise the Sultan on matters relating to religion and Malay custom.95 The conferring of titles and the types of titles belong to the Malay custom.
The appointment of the Successor shall be according to the custom of the State.96 The Sovereign may make regulations for his Court and palace e according the custom of the State and this shall include all the ceremonial duties.97
State Of Johore Darul Takzim
Provisions from the Constitution of Johore
Summary of the provision
Part 1
Article 1 Supporters of the Country shall be of Malay race, professing the Muslim religion and a subject of His Highness.
2 The Sovereign shall be of Malay race of Royal Blood, a descendant of Johore Sovereigns, a male, and of Muslim faith.
5 In a situation where there is no direct descendant of the Ruler to be appointed as a Sovereign, the State shall elect a man of mature age, sound mind, a real Johore Malay, subject of the State of Johore who professes the Muslim religion and is able to read and write in his own language.
11D The Council of regency shall consist of three members of Malay race and subjects of His Highness who profess the Muslim religion.
27A(a) Menteri Besar shall be a Malay race who professes the Muslim Religion and is a subject of His Highness
30 Counsellor must be a Malay, and a subject of His Highness who professes the Muslim Religion.
31 The Counsellor shall declare upon oath that he is a true Malay, a subject of His Highness, and a Muslim.
57 The State Religion shall be Muslim Religion.
57B His Highness may appoint a Malay professing the Muslim Religion as His representative to the Conference of Rulers.
Part 2
Article 1 Malay custom means Malay custom that has been observed in the State from time to time.
3 Menteri Besar must be of a Malay race and profess the religion of Islam.98
6(2)(a) State Secretary shall be of Malay race and profess the Muslim Religion.
7(2)(d) The Ruler is the Head of the Muslim Religion and Malay custom.
8 The official language of the State Executive Council shall be Malay.
Part 3
Article 1 It is the responsibility of the Ruler to safeguard the special position of the Malays.
The Ruler and the Regent solemnly declares to protect the religion of Islam and the Malay custom of Johore.99 The State Of Johore still maintains the terms as Raja Muda, Bendahara, Temenggong.100 The customs of the State shall be exercised with justice and fairness by the Court of Justice.101
State Of Penang
Provision from the Constitution of State of Penang
Summary of the provision
Article 5 Islam is the religion of the State.
The Head of Religion of Islam shall be the Yang di-Pertuan Agung.102
State Of Malacca
Provisions from the Constitution of the State of Malacca
Summary of the provision
Article 4A Islam is the religion of the State.
The Head of Religion of Islam shall be the Yang di-Pertuan Agung103
State Of Sabah
Provisions from the Constitution of the State of Sabah
Summary of the provision
Article 5A Islam is the religion of the State.
11A The official language of the State Cabinet and the Legislative Assembly shall be Bahasa Malaysia.
41 It shall be the responsibility of the Yang di-Pertua Negeri to safeguard the special position of the Natives
The Head of Religion of Islam shall be the Yang di-Pertuan Agung.104
State Of Sarawak
Provisions from the Constitution of the State of Sarawak
Summary of the provision
Article 39 It shall be the responsibility of the Yang di-Pertua Negeri to safeguard the special position of the Natives.
In the context of Sarawak, it is a norm that any person who is a Muslim is a Malay. And in most cases in Sarawak, if there is mix marriage between two races, there are normally classified as Malays.105 Many of the Malays in Sarawak are called Melanau. However, upon conversion to Islam, they began calling themselves Malays. Therefore, a Melanau can convert to Islam and declare himself a Malay.106 The Head of Religion of Islam shall be the Yang di-Pertuan Agung.107
Definition of Malay - Revisiting The Legislative History
There have been various discussions on the definition of the term 'Malay'. Different opinions pertaining to its definition were put forward earlier by British colonials who were trying their best in defining this particular race.
British rule in the Malay States created two types of Malays,108 the native Malays and the immigrant Malays. As immigrant Malays109 were considered those who had migrated from Sumatra and other Malay States.110 Almost all Malays were Muslims.111 In 1891, W.E. Maxwell, the British Resident of Selangor, introduced the Selangor Land Code. For the Malay peasants he had created a category of 'smallholding customary lands' to provide a security of land tenure for them. Basically, the customary provisions of Selangor Land Code followed the Malacca Land Code prepared for the State of Malacca in the 1880s. Section 23 of the Selangor Land Code prohibited the 'Muhammadan' landowners from mortgaging or transferring their rights over land to non-'Muhammadans'.112 In some respects, this provision resembled the Malay Reservations Enactment which was put into force 22 years later. Both were aimed at the same group the Malays.
In the Selangor Land Code Maxwell advocated the term 'Muhammadan' rather than 'Malay.' There could be so many explanations for this particular choice. It could be that Maxwell thought the Malays and 'Muhammadans' were synonymous. Another possible explanation would be that Maxwell - being an advocate of the Malay rights - believed that Malays should be ruled according to their own religious laws.113
On the other hand, maybe to him the term 'Malay' and ethnic entity was ambiguous and difficult to define. Not all the Malays in the Malay States were local Malays. Some came from Sumatra or other parts of East Indies and were accepted as Malays by virtue of their similarities in race. It was difficult to differentiate them. As has been argued earlier, the major threat was posed by Chinese and Indian immigrants. To protect and preserve the Malays, irrespective of whether they were local or foreign Malays, Maxwell thought the easiest way was to qualify them was through religion.
The Ulu Langat Land Officer in 1911 remarked on this:
... by 'Malays' the committee meant that all the inhabitants of the Malay Peninsula and Archipelago of Malay Race including Banjarees, Boyanese, Javanese etc., the object being to establish a permanent agricultural population of Malayan race.114
He further added that these people should make their permanent homes in the respective states and adhere to the requirements of Malay custom. On the other hand, Sir George Maxwell believed that 'Malays should be confined only to the indigenous people of British Malaya and exclude the descendants of immigrants from the Netherlands East Indies.'115
The Constitutional Committee - while drafting the Malaysian Constitution - accepted the opinion of the Ulu Langat Land Officer that a Malay should be the one by virtue of race.116 This will include only Malays and descendants of Malays originating from the Malay Archipelago,117 ie, from the island groups of Indonesia, Singapore, Thailand, Burma, Myanmar, etc. In Raja Mohar's opinion 'the Article finally accepts the existing definition of a Malay as someone belonging to the Malay 'race'.'118
The Malay Reservation Enactment 1913 defines Malay as 'a person belonging to any Malayan race who habitually speaks the Malay language or any Malayan language and professes the Moslem religion.'119 In the previous draft Bill, cl. 2 provides the definition of Malay as 'a person born in Malay Peninsula, or on any island adjacent thereto, or belonging to any Malayan race of the Malay Archipelago who habitually speaks the Malay language or any Malayan language and professes the Moslem religion.' There was no explanation given for the amendments from the previous bill.
The purpose for a very wide definition of Malay was that the British colonials intended the word 'Malay' to be read as all inhabitants of the Malay Peninsula and Archipelago including the Banjarese, Boyanese, Javanese etc.. The object was to establish a permanent agricultural population of Malayan race.120 It was argued during the reading of the Bill that it was impossible to define the word 'Malay' without a religious census.121 Furthermore, the Federal Council Proceedings stated that the definition of Malay was ambiguous, and should include Chinese who had settled in the Malay States and has converted to Islam.122 Finally it was agreed that if there was any dispute in the interpretation of the term 'Malay' it had to be referred to the Ruler of the State in Council and should not be brought up to the courts.123
Definition Of Malay In The Context Of The State Malay Reservation Enactments (MRE)
Article 89(6) of the Federal Constitution states that the definition of Malay is left to the discretion of the State where the person resides. This is only in relation to those persons who are interested to acquire Malay reservation land. The Malay Reservation Enactment of each State categorised 'Malay' in two terms: 'Malay' individuals and 'Malay' companies. Muhammad Said on the other hand came up with four ways of how to determine 'Malay' under the respective State MRE. First by way of definition, second by declaration, third by way of recognition, and last by characterisation.124 In the Federated Malay States (FMS) Malay Reservation Enactment, s. 2, there are three conditions for a person's declaration as Malay. The person must belong to a Malayan race, must speak the Malay language or any Malayan language habitually, and lastly, be a Muslim.
It may be observed that there exists a conflict between the definition of Malay provided in the Federated Malay States (FMS) Malay Reservation Enactment of Malay with Article 160 of the Constitution. Article 160 does not define Malay as belonging to any Malayan race. Therefore, in cases where there is inconsistency between the MRE and the Constitution, by virtue of art. 75 of the Constitution, the provisions of the Constitution shall prevail. However, in the opinion of Shaik Noor Alam, art. 89(6) resolves this apparent conflict in favour of the Malay Reservation Enactment.125 Muhammad Said's mimeograph Enakmen-Enakmen Rizab Melayu, Satu Kajian Perbandingan further confirms this view. The same definition of Malay we find in the Trengganu Malay Reservation Enactment in s. 2. It is rather apparent that the words 'any Malayan race' or 'any Malayan language', are ambiguous and cannot serve any precise legal definition. Above all they have not received any judicial construction.126 The additional use of the word 'belonging' does not resolve this problem in any way.
The Johor Malay Reservation Enactment in s. 2 defines Malay as 'belonging to the Malay or any Malaysian race'. What is the difference between 'Malay' as opposed to 'any Malayan race' as applied by other states? The Johor Malay Reservation Enactment also allows Malay reservation land to be alienated to 'any Malaysian race.' Why making this difference? Is it confined to the same Malay ethnic group in the Malay Archipelago or was the intention of the legislators to include all other races who are deemed to be Malays under the Constitution? K.A. Blacker, Commissioner of Lands and Mines of Johore, clarified this ambiguity by stating that:
The Enactment imposes a test of race, and so goes further than the old cl. 124 of the Federation of Malaya Agreement, which defined a Malay as a person who habitually speaks the Malay language, professes the Muslim religion, and conforms to Malay custom.
[...] I would define a Malay or Malaysian race as one indigenous to the Malay Peninsula and Archipelago: a definition which would exclude an Arab community if that community is still racially identifiable as such, ie, if it has not been subject to such miscegenation with stock as to lessen its distinct Arab characteristics.127
The same was agreed by Mohamed Zahir in his article entitled 'Land Laws in the Unfederated Malay States to 1966' as he believes the definition of Malay is not confined only to Johor Malays but refers to all those Malays who comply to art. 160(2) of the Federal Constitution. Furthermore, he said that on the language qualification it includes the dialects, which originated from Java and Sumatera, such as Bugis and Nariong dialects.128
Meanwhile, the Kelantan Malay Reservation Enactment in section 2 has adopted similar provisions of Federated Malay States Malay Reservation Enactment on the definition of Malay and further extends the meaning of 'Malay' to include Majlis Ugama Islam and the Official Administrator. The Kelantan Malay Reservation Enactment has omitted the specific reference to 'habitually speaks the Malay language.' It merely states 'who speaks any Malayan language.' Furthermore, it has restricted the alienation of Malay reservation lands to the native of the State ie, Kelantan under ss. 2 and 9 of the Kelantan Land Enactment 1938. In Kelantan, the State Authority can only alienate Malay reservation land to the native Malays of Kelantan. However, according to M.B. Hooker, natives of Kelantan shall include also the Orang Asli. Therefore for the purposes of Malay reservation, an Orang Asli may qualify as Malay in Kelantan as long as he is the native of the State.129
The Perlis Malay Reservation Enactment extends to include persons of 'Arab descent' who habitually speak the Malay language.130
The Kedah Malay Reservation Enactment is identical to Perlis and has made reference to Siamese agriculturists who are permanent residents in the State. Its definition of 'Malay' is much wider. According to the Kedah Enactment, Malay means 'whose parents, with at least one of them being a person of Malayan race or Arab descent'.132 Said has attempted to make out the different definitions of 'Malay' in the Malay Reservation Enactments of Perlis and Kedah.133 According to him, both states accept that an Arab descendent can own land in these states, although it is not applicable to a person of an Arab race.134 A further clarification can be seen in the following Table A:
No. Mother Father Kedah MRE Perlis MRE
1 Malay Malay Malay Malay
2 Malay Non-Malay Malay Non-Malay
3 Malay Arab descent Malay Malay
4 Arab descent Malay Malay Malay
5 Arab descent Non-Malay Malay Non-Malay
6 Arab descent Arab descent Malay Malay
7 Non-Malay Malay Malay Malay
8 Non-Malay Arab descent Malay Malay
9 Non-Malay Non-Malay Non-Malay Non-Malay
Table A
Source: M.Said Abd Kadir, Undang-Undang Tanah Rizab Melayu- Siapakah Melayu?
The terms 'Malay', 'Malayan' and 'Malaysian' create ambiguity, confusion and uncertainty as to who does the Enactment actually apply. Wong, Sallehuddin, Davies, Rashid and Said agree that the definition of Malay in the respective Malay Reservation Enactments is vague by allowing it to be interpreted in a number of ways. Ultimately, it may lead to abuse of the objective and purpose of enacting the Malay Reservation Enactment which is to protect and preserve the Malay race. Said gives an example where the Malay Reservation Enactment has been abused where both parents were non-Malays but gave birth to a Malay child and declared the child in the birth-certificate as 'Malay'.
Said is of the opinion that when the British colonials enacted the Malay Reservation Enactment, it was intended to include all the inhabitants of the Malay Peninsula and Archipelago of Malay race including Banjarees, Boyanese, Javanese, Bugis, Pattani, etc.135 The same opinion is shared by Hussein who claims that there exists no such ambiguity in the use of the terms as they all refer to the same inhabitants of the Malay Archipelago.136 The British colonials had in definite terms rejected the idea to include the Indians and the Chinese into the 'Malayans' as they were not 'subjects of His Highness, the Sultan.'137Moreover, according to Shirle Gordon when the British defined the term 'Malay' it had to be defined separately 'according to the ethnic composition and interest of the various states'. For example Kedah royalty were partially of Siamese origin and Perlis royalty of Arab descent. Furthermore, Said and Zain propose the inclusion of 'Orang Asli' in the definition of 'Malay'.
There are hardly any other scholars apart from Said who discuss the issue of the Malay race under the Malay Reservation Enactment. In the Kelantan case of Hanisah v. Tuan Mat138 the Federal Court declined and had left the substantive issue on whether or not the appellant was a Malay and a native of Kelantan within the meaning of the Kelantan Malay Reservation Enactment and the Kelantan Land Enactment undecided. This may be due to the fact that under s. 13 of the Kelantan Malay Reservation Enactment it is up to His Highness the Sultan in Council to decide whether the appellant is a Malay or not. Such a decision shall not be questioned or revised by any court. To Wong this case has indicated the sort of problems which may arise in the future in determining who is a 'Malay'.139
The case of Zaleha bte Sahri v. Pendaftar Hakmilik Johor140 created a lot of confusion and uncertainty in the application of land law in Malaysia. The main issue in the case was whether Zaleha was a Malaysian Malay who owned a piece of Malay reserve land in Johore Bahru or not. In 1983 she married a Singaporean Malay and became Singaporean. On 24 April 1989, the Johore Government issued a circular PTG No. 1/1989 under s. 22 of the Malay Reservation Enactment which restricted the definition of Malay for purposes of the Malay Reservation Enactment to Malaysian citizenship. As such, she was no longer considered a Malay under the said Enactment and therefore could not own a Malay reserve land. Zaleha applied to the High Court for a declaration to revoke the status of Malay reservation land arguing that she was an aggrieved party who could no longer sell the property to another Singapore Malay and could also no longer bequeath the property in favour of her husband and her children. Abdul Malik J sympathised with her and questioned the State Authority on their decision as to whether it was just and necessary to make Zaleha the victim of the State Authority's inconsiderate ruling.141 Above all according to the learned judge this ruling was clearly absurd and ironical.142
The court strongly believes that the Malays under the definition of the said MRE should include all Malays in the Malay Archipelago.143 According to Abdul Malik J, justice must not only be done but must be seen to be done. Therefore, the only way to assist Zaleha was to revoke the status of Malay reservation land and allow her husband and children to inherit the property. It seems that Abdul Malik J was misdirected in his judgement. To him, it was permissible to allow the limited Malay reservation land to be owned by Malay foreigners. He has thrown open the doors widely by welcoming ownership of Malay reservation land to foreign Malays. He has not taken into consideration the rights of the local Malays who are in need of the land and who are not able to own or buy land in other parts of the world.
Muhammad Said agrees with Abdul Malik J that Malay reservation land can only be owned by all those Malays from the Malay Archipelago, irrespective of their citizenship. It is however acknowledged that the above opinion of Said and Abdul Malik J could be accepted during the British residential rule because of the influx of immigrants from China and India. On the other hand, by holding the same opinion in the present circumstances would be depriving the local Malays from buying and occupying these lands. They now have to compete with foreign Malays. Maybe this protection of the Malays should remain permanently in the future even though Malaysia is moving towards the 'Malaysian Liberalisation Policy.' The State Authority should be more open and flexible to allow Malays from other states to own Malay reservation land rather than allowing the market to be impeached by foreign Malays or non-citizens. According to Shaik Noor Alam:
[...] Another equally absurd provision is the definition of 'Malay', which appears inconsistently in every Enactment. The Malay property market is proportionally related to the economic well being of Malays and as such it is necessarily restrictive both in terms of quantity and quality. By further restricting the class of 'eligible Malays' to own Malay reservations, the Malay property market has placed on itself an enormous, albeit, unnecessarily constraint. A rich Malay resident of Perak cannot own a Malay reserve land in Kelantan and in this important sense he is treated as non-Malay. This particular fallacy of adopting a restrictive and seemingly parochial definition of 'Malay' does not envision and totally disregard the 'Malay Diaspora', which may well be the most fundamental consideration for Malay survival in the next millennium.144
To sum it up, even though there are differences in the definition of Malay between the various State Malay Reservation Enactments, all Malay Reservation Enactments have three characteristics in common:
a. Ownership of individuals of Malay, Malayan or Malaysian race,
b. Habitually speaking of the Malay language or any Malayan language; and
c. Profession of the Muslim religion.145
Article 89(6) of the Federal Constitution left the ultimate right to define the term 'Malay' to the respective States. It also left a wide lacuna by not relating art. 89(6) to art. 160. This might lead to a restrictive definition of Malay according to the State's needs and it may be more restrictive unlike the more embracing definition of Malay under art. 160.146 However, there could also be a possibility that the State for its own purpose unintentionally may abuse the definition of 'Malay'.
The Federated Malay States Malay Reservation Enactment 1933 has defined Malay according to the race unlike the provisions in the Federal Constitution whereas the Laws of the Constitution of Selangor have classified Malays into Royal Malays, Selangor Malays and Malay race.
Reference To The Ruler In Council
The various State Malay Reservation Enactments have inserted a section stipulating that in the event of any doubtful cases, it shall be referred to the Ruler in Council. Ruler in Council has been defined in the case of Hanisah v. Tuan Mat147 to mean 'His Highness acting in accordance with the advice of the State Executive Council.'148 These doubtful situations would include the definition of 'Malay'.
Section 20 of the Federated Malay States Malay Reservation Enactment states that in cases of doubt the matter shall be referred through the Menteri Besar to the Ruler of the State Council. In the Johor Malay Reservation Enactment, however, the matter is referred through the State Secretary to His Highness the Sultan in Council.149 The Kelantan Malay Reservation Enactment, s. 18, merely states that the matter may be referred to His Highness the Sultan in Council without referring to the Menteri Besar first. The similarity between the Federated Malay States and Johor Malay Reservation Enactment is that no person can refer any doubtful matters directly to the Ruler, unlike in other Malay States. The legislators of these States have not clarified or attached any reasons for not allowing the public to address problems directly to the Rulers of the state.
Kedah, Kelantan and Perlis have used the expression 'may be referred' compared to the other states of Federated Malay States, Johor and Trengganu, which have applied the term 'shall be referred.' The Kedah Malay Reservation Enactment has further given a wide unquestionable discretion to the Ruler-in-Council to declare any person of any race or nationality150 as Malay to hold any Malay reservation land.151 To Said, no cases have surfaced so far declaring a human being as 'Malay' for the purpose of s. 19152 of the said Enactment. So far, only companies and corporations have been declared as 'Malay'.153 On the other hand, Gordon argues that the initial objective of incorporating s. 19154 in the Kedah Malay Reservation Enactment was to allow a European wife of a Tunku upon his death to inherit his lands which were held under the Malay Reservations. She was then declared as 'Malay' for the purpose of the Malay Reservation Enactment to inherit the said land.155 It appears that the definition of Malay has been interpreted to suit the needs of interested parties.156 The widow in question avoided giving specific reference as not to cause any embarrassment to the parties concerned.157 M. Hishamudin Yunus J in the case of Sime Bank Bhd. v. Projek Kota Langkawi Sdn Bhd agreed that s. 19 of the Kedah Malay Reservation Enactment refers only to natural persons and not to artificial legal persons.158
It should be noted that the Kelantan Ruler is not empowered to declare any person Malay,159 unlike the Kedah Malay Reservation Enactment which gives a wide discretion to the Ruler-in-Council to declare any person of any race or nationality Malay.160 The Kelantan Malay Reservation Enactment merely allows the person to acquire a right or interest over the land. The Trengganu Malay Reservation Enactment does not declare this bodies also as Malays, it merely grants a right to them to hold the Malay reservation land with the consent of the Sultan-in-Council.
Wan Hamzah J in Asia Commercial Finance (M) Bhd. v. Pemungut Hasil Tanah & Anor.161 and Faiza Thamby Chik J in Zainal Abidin bin Mohd. Taib v. Malaysia National Insurance Sdn. Bhd.162 made an observation that the decision of the Ruler-in-Council shall be final and shall not be questioned or revised by any court.
Natives/Bumiputra
The word 'natives' appears in the Federal Constitution and it refers to the rights or special position of the indigenous people of Sabah and Sarawak.163 Nowhere in the respective States' Malay Reservation Enactment has the word 'native' been stated or referred to, except in Kelantan.164 In Kelantan, no land may be alienated to any person who is not a native of Kelantan, unless there is sanction from the Sultan in Council.165 Native of Kelantan means a person who falls within any of the following classes:
a. any person born on Kelantan whose father was a Malay;
b. any person born in Kelantan whose mother was a Malay and whose father was a Muslim;
c. any person wherever born whose father was a Malay born in Kelantan;
d. any person wherever born both of whose parents were Malays and who has resided at least 15 years in Kelantan;
e. any person who was born in Kelantan and whose father was also born in Kelantan.166
Therefore, the term 'Malay' in Kelantan has a 'restrictive meaning.'167 It should be read together with the Kelantan Land Enactment 1938 as 'Native Malay of Kelantan.' The issue is could any person under s. 2(e) of the Kelantan Land Enactment apply for Malay reservation land on the basis that he is native of Kelantan? The answer, seems to be 'no' as by virtue of s. 1(iii) of the Kelantan Land Enactment 1938, the provisions of Kelantan Land Enactment shall not prevail over the provisions of Kelantan Malay Reservation Enactment. Therefore, even though the person is a native of Kelantan, if he is not Malay, he is not capable to apply or own a Malay reservation land. Furthermore in s. 6 of the Kelantan Malay Reservation Enactment, Malay reservation land can only be disposed to a Malay. And by reading s. 6 of the Kelantan Malay Reservation Enactment together with s. 2 of Kelantan Land Enactment 1938, it means Malay reservation land can only be disposed to a native Malay.
On the other hand, Nik Abdul Rashid argues that a Non-Malay else where may be treated as Malay in Kelantan by virtue of s. 2(e) of Kelantan Land Enactment 1938.168 It is true that those persons under that sub-section may own land in Kelantan. However, they cannot own Malay reservation land. Above all it is not stated anywhere that a native of Kelantan is deemed to be Malay.
As has been noticed, there is a lot of confusion over the word 'native', especially since the Federal Constitution does not define the word. To make matters worse, the respective State Malay Reservation Enactments also make no reference to that word. The Kelantan Malay Reservation Enactment should have been more precise and clear without leaving any ambiguity by stating that the term 'Malay' is restricted in its definition as it only applies to the native Malays of Kelantan.
Meaning Of 'Is Treated As Malay'
It is worthwhile to note that the phrase 'is treated as a Malay' under art. 89(6) of the Federal Constitution supports in form and substance the discretionary power which is granted to the Ruler-in-Council to declare any person, company or corporation as Malay. For instance in the Third Schedule169 of Federated Malay States Malay Reservation Enactment, Oriental Bank is recognised as capable of dealing with Malay reserved lands in the States of Perak, Selangor and Negeri Sembilan. However, in the states of Pahang and Wilayah Persekutuan the Oriental Bank is not permitted to deal with Malay reserved land as they have not applied to the State for approval to deal with the land. Furthermore, only Pahang recognises PETRONAS as authorised to deal with Malay reserved land. This is simply because only the institutions who apply to be permitted to deal with Malay reserved land will upon getting approval from the respective State Authority will be allowed to deal with the Malay reserved land.
In Nik Abdul Rashid's opinion, in the Kedah and Perlis Malay Reservation Enactments, a person of Siamese origin is treated as Malay.170 On the other hand, neither Kedah nor Perlis Malay Reservation Enactment has expressly or impliedly stated that Siamese are treated as Malays for Malay reservation purposes. They merely allow Siamese agriculturists permanently resident in the State, with a certification in writing from the Director to occupy and own Malay reservation land in that State just like the Malays.
Definition Of Malay In Statutes Regulating Customary Land Tenure
This paragraph will be examining the definition of Malay as provided in some statutes seeking to regulate certain Malay customary land rights.
Malay Agricultural Settlement (Kuala Lumpur) Rules 1950
The Rules maintains that only Malays could occupy the Settlement, and 'Malay' means a person belonging to any Malay race who habitually speaks the Malay language, professes the Muslim religion and practices Malay customs and a person approved by the Board as a Malay.
The National Land Code (Penang and Malacca Titles) Act 1963
Section 94 of the National Land Code (Penang and Malacca Titles) Act 1963, defines 'Malay' as Malay who was born in the State of Malacca or one of whose parents or grandparents was born in the State.
The Kelantan Sultanate Lands Enactment 1934
Section 2 of the Kelantan Sultanate Lands Enactment 1934 defines Malay to mean a person belonging to any Malayan race who habitually speaks the Malay language and professes the Moslem religion, and every Malay born within the State shall be deemed to be a subject of the Ruler of the State.
The Pahang Sultanate Lands Enactment 1919
Section 2 of the Pahang Sultanate Lands Enactment 1919 defines Malay to mean a person belonging to any Malayan race who habitually speaks the Malay language or any Malayan language and professes the Moslem religion and every Malay born within the State shall be deemed to be a subject of the Ruler of the State.
The Customary Tenure Enactment 1926
The fundamental principle of this customary land tenure is that it is a matriarchal system or adat pepatih and applicable in the districts of Kuala Pilah, Rembau, Jelebu and Tampin of Negeri Sembilan.171 In 1909,172 a Customary Tenure Ordinance was passed and enforced in the four districts above. The objective of the Ordinance was 'to provide for the preservation of Customary Rights over certain lands.'173 This Enactment was later repealed and replaced by a new Enactment in 1926.174 The purpose of this Enactment was 'to prevent the passing of the Malay landholding into the possession of the foreigners.'175 The said Enactment does not define Malay, yet these customary lands can only be owned by specific Malays belonging to a particular tribe. The name of the tribe is stamped or written in left hand corner of the title.
The Customary Tenure (Lengkongan Lands) Enactment 1960
The purpose of this Enactment was 'to secure the maintenance and observance of Lengkongan Custom in the District of Kuala Pilah, Negeri Sembilan in regard to dealings in Lengkongan land.'176 Lengkongan Custom is defined as customary land of Malays resident in the District of Kuala Pilah who are members of one of the tribes having tribal chiefs. Lengkongan Land means land held under the Entry in the Mukim Register registered in the names of Malays who are members of one of the tribes.
The discussion above highlights that the definition in statutes regulating customary land tenure is also not uniform and the definition is influenced by the custom of the people. There are incompatibilities between the term Malay used in all the different legislation. It is indeed timely for the Malaysian legislators to seriously consider formulating one simple and precise meaning to correspond to the term Malay for purposes of preventing anomalies in its application.
Proposal For Re-defining The Term "Malay"
The Malaysian legislators must re-look at the definition of Malay as the prevailing definition is the creation of the British colonial masters as early as 1913. The definition of Malay is very old and unclear and surrounded by ambiguities. The British introduced the Malay Reserve Land institution purportedly to protect Malay proprietary rights. The Government of the Federated Malay States noted in 1912 that it had been caused grave anxiety and apprehension by the fact that our Malay subjects, deluded by visions of all but transitory wealth, have been divesting themselves of their homestead and family lands to anyone willing to pay in cash for them. The rulers of the Federated Malay States and their Advisers conclusively feel that unless a better judgment is exercised on their behalf, the result will be the extinction of the Malay yeoman peasantry.177
The British's perception of the Malays is not a very nice one. Frank Swettenham remarked that for the well-being of the Malays, it was better for them to be kept or shut away from the influence of civilization.178 His perception of the Malay is as follows:
... his manners are polite and easy ... . He is courageous and trustworthy in the discharge of undertaking; but he is extravagant, fond of borrowing money, and very slow in repaying it. He is a good talker, speaks in parables, quotes proverbs and wise saws, has a strong sense of humour, and is very fond of good jokes. He takes an interest in the affairs of his neighbours and is consequently a gossip. He is a Muhammad and a fatalist, but he is also very superstitious ... he is conservative. is proud and fond of his country and people, venerates his ancient customs and traditions, fears his Rajas, he is a good imitative learner. makes a good mechanic. He is, however, lazy ... considers time as of no importance.179
These measures were aimed at ensuring that the Malays used the lands reserved to them to grow rice, and did not use them to set up smallholdings in rubber. Colonial policy went further than this, and aimed directly at preventing rubber cultivation by Malays in smallholdings from competing with plantation rubber.180 The principal means to this end was through the manipulation of land policy. By the time the Malay Reservations Act was passed in 1913, Malays had been growing rubber for some years on the land to which they had acquired tenure through custom, but also on land they had managed to buy. These smallholdings were usually worked by family, often worked only from time to time. They were, according to the Government, poorly cared for and a source of weeds and plant diseases, which would infest the plantations and involve their owners in considerable expense.
The land offices of the Federated Malay States discouraged the Malays from acquiring land for rubber production, and discriminated against them. They reserved virgin land close to railways and main roads for purchase by non-Malays, and in 1915, 1916 and 1917 refused to sell any land at all to Malays for the purpose of rubber planting.181 Malayan land policy in the years of the great expansion of the rubber plantation industry, offered land to foreign investors, and especially British foreign investors, on extremely attractive terms. Besides that, for a time, the Government offered loans on very easy terms to intending British purchasers, and discriminated in their favour against native Malays in choice of sites.182 The policy of confining as far as possible land use by Malays to the cultivation of food crops also helped reduce the danger of over-supply of Malayan rubber for sale on the world market.
Movement of settlers of Malay stock, many of them originally immigrants from Sumatra, flowed on to the land as it became available and so proved that rice cultivation could be increased when good crops were assured.183 Thus, the definition of Malay naturally was extended to include the settlers from Sumatera who are also Malays from the Malay Archipelago.
The definition in the Federal Constitution of Malaysia 1957 should be reformulated to read as follows, "a Malay must be a Muslim, habitually speak the Malay language, conform to Malay custom and be born in the Federation [belonging to the Malay race].184
The addition of the phrase "belonging to the Malay race" will be able to provide a clearer meaning to the terminology and avoid all ambiguities that has surrounded the term since it was first formulated in 1913.
Conclusion
The discussion above highlights the continuing confusion surrounding the definition of the term 'Malay'. It is interesting to note that in the States which have official rulers, it is the duty of the Rulers to safeguard the interests of the Malays. It would be beneficial if the legislators could formulate a uniform and precise definition of the term 'Malay' to avoid further confusion in handling the Malay privileges which are meant to be reserved for the benefit of the Malays.
Endnotes
1. 'Bumiputra' (native people) is a term specifically designed to describe the Malays, Indian Muslims, Pakistanis, Chinese Muslims and the Portuguese of Malacca as one exclusive group entitled to apply for government created benefits or incentives. In the Federal Constitution, it refers only to the natives of Sabah and Sarawak and not to the Malays, Indian Muslims or the Portuguese of Malacca. Interestingly, unlike the other two races, where there exists an implied link between race and religion (Islam), the Portuguese of Malacca need not be Muslims.
2. "Meaning of Malay," Britannica Concise Encyclopedia. 2006 accessed via Internet at http://www.answers.com/topic/malay.
3. Stamford Raffles, "On the Malayu Nation," Asiatice Researches, 12 (1816):103.
4. Federal Constitution, art. 160.
5. See Robert K. Dentan, Identity And Ethnic Contact: Perak Malaysia, (Southeast Asia, 1963). The author at p. 83 said that the Semai adat is influenced by the matrilineal Minangkabau Malays and speaks Malay language habitually.
6. Lewis Caroll, 'Through the Looking - Glass', in Robert Knox Dentan, Kirk Endicott, Alberto G.Gomes & M.B.Hooker, Malaysia and 'The Original People: A Case Study of the Impact of Development on Indigenous Peoples (USA: Allyn and Bacon, 1997) p. 19.
7. Allott, Antony, 'Popular law making in western society.' in Antony Allott and Gordon R. Woodman (eds.), People's Law and State Law: The Bellagio Papers. (Dordrecht: Foris. 1985) pp. 21-34 at p. 22.
8. See Othman Mohd. Yatim, 'Orang-orang Melayu Di Jajahan Dinding (Perak): Satu Tinjauan tentang asal-usul dan corak penghidupan mereka', Malaysia in History, Vol. 20, No. 1, Jun 1977, p. 8.
9. E.H. Dance and G.P. Dartford, Malayan And World History Book, Longman: Hong Kong, 1961, pp. 311 & 313.
10. P.75/1963, 'Agreement Concluded Between the Federation of Malaya, United Kingdom of Great Britain and Northern Ireland, North Borneo, Sarawak and Singapore.' See art. 1 of the said Agreement. See also Malaysia Act 1963, s. 4. See also E.H. Dance and G.P. Dartford, Malayan And World History Book, pp. 311 & 313.
11. Federal Constitution, art. 160. The earlier part of the definition is taken from the Nationality Enactment of the Malay States passed in 1952 to supplement the citizenship provision in the Federation of Malaya Agreement 1948. See Mohd Salleh Abbas, 'Traditional Elements of the Malaysian Constitution' in F.A. Trindade and H.P. Lee (Eds.) Further Perspectives And Developments: Essays In Honour Of Tun Mohamed Suffian, Petaling Jaya: Penerbit Fajar Bakti, p. 16, fn. 28.
12. Mohd Ridzuan Awang, Tanah Simpanan Melayu Analisa Sosioekonomi Dan Perundangan, Kuala Lumpur, Rich'me Enterprise, 1987, p. 11; Yahaya Udin, Malay Reservations - are There Adequate Safeguards, Unpublished Dissertation for Master of Comparative Laws, International Islamic University Malaysia, 1991, p. 49.
13. I. Talaog Davies, 'Malay', Intisari, Vol. 1, No. 2 (1963) p. 27; in Muhammad Said Abd Kadir Al-Haj, Undang-Undang Tanah Rizab Melayu Siapakah Melayu? 2nd ed., Kuala Lumpur: Kementerian Tanah dan Pembangunan Koperasi, 1992, p. 16.
14. Emphasis is ours to indicate the legal term.
15. See Constitutional Proposals For Malaya: Report of the Constitutional Committee together with Proceedings of Six Public Meetings, a Summary of Representations Made and Letters and Memorandum Considered By The Committee, 20 February 1947, pp. 39-41.
16. Khoo Kay Kim, 'Origin of Malays' New Straits Times, Monday, 25 September 2000, p. 2.
17. Proceedings of the Federal Council of the Federated Malay States For The year 1913 at B 24.
18. Mohd Salleh Abbas, 'Traditional Elements of the Malaysian Constitution' in F.A. Trindade and H.P. Lee (Eds.) Further Perspectives And Developments: Essays In Honour Of Tun Mohamed Suffian, p. 5. According him, Islam has been the religion of the Malays for the last 500 years.
19. Ibid, p. 6; See also M.R. Mohd Nawi, 'Economic View of Puasa', Intisari, Vol. 1, No. 2, p. 52; and Shirle Gordon, 'Contradictions', Intisari, Vol. 1, No. 2, p. 30.
20. M.B. Hooker, 'The Orang Asli and the Laws of Malaysia: With Special Reference to Land,' Akademika, Journal of Social Science and Humanities, No. 48 (January 1996) p. 43.
21. S.M. Naquib Al-Attas, Islam Dalam Sejarah Dan Kebudayaan Melayu, Kuala Lumpur, University Kebangsaan Malayisa, 1972, p. 20.
22. Norhashimah Mohd.Yassin, Islamisation/Malaynisation? A Study On The Role of Islamic law in The Economic Development of Malaysia; 1969-1993, Unpublished Dissertation For Ph. D, University of Warwick, 1994, p. 31.
23. Ibid.
24. Proceedings of the Federal Council of the Federated Malay States For The year 1913 at B 25.
25. Selangor Order in Council, No. 111 of 1891, David, above n 1 at 74; W.E. Maxwell was the key man behind the drafting of Selangor Land Code 1891; See SS BA Office 1892 (M 243/86). The Land Code 1891 Makes representations to the 'Muhammadan' populations.
26. Malay Reservation Enactment s. 2
27. The Utusan Zaman, 28 June 1970, p. 1 cited in Saodah Sheikh Mahmood, Malay Reservation and Malay Land Holdings: A case study of Economic Protection Discussed in the Context of Trengganu Reservation Enactment 17/1360, Thesis submitted to Fakulti Ekonomi dan Pentadbiran, University Malaya, Kuala Lumpur, August 1971, pp. 18-19.
28. Berita Harian, 24 April 2003.
29. Act 388.
30. M.A. Fawzi Mohd Basri, Kitab Pemimpin Johor: Suatu Pengenalan, Malaysia Dari Segi Sejarah, No. 10, 1981, p. 47. According to the author, one of the earliest sources of Malay grammar is by G.H. Werndly titled Maleische Spraakunsi, written in 1736.
31. R.S. Milne & K.J. Ratnam, Malaysia-New States in a New Nation: Political Development of Sarawak and Sabah in Malaysia, Frank Cass, London, 1974, p. 6.
32. [1982] 2 MLJ 243.
33. Ibid.
34. Mohd Salleh Abbas, 'Traditional Elements of the Malaysian Constitution' in F.A. Trindade and H.P. Lee (eds.) Further Perspectives And Developments: Essays In Honour Of Tun Mohamed Suffian, p. 10.
35. Collins English Dictionary.
36. Low Bee Hoe (w) v. Morsalim and Goh Tien Lim v. Lee Ang Chin [1947] MLJ 3 at p. 6.
37. Haji Saemah v. Haji Sulaiman [1948] MLJ 108.
38. Kok Heng Chow v. Lay Mee Yin (f)[1948] MLJ 157 at 160.
39. P.S. Atchuthen, Jurisprudence and Legal Theory, London, 1985, p. 104.
40. P.K. Bandyopadhyay, Customary Laws of the Santal and the Mahali in the State of West Bengal A Comparative Study And Present Position Under the Law, Thesis submitted To The University of North Bengal For the Degree of Doctor of Philosophy In Law, 2003, p. 3.
41. Laws of the Constitution of Johore, Second Part, Article 1.
42. Letter from M.B. Hooker, dated 13 May 1973 from University of Kent At Canterbury to M.C.FF.S. entitled "An Introduction to The Comparative Study of Adat Law in Malaysia And Indonesia' No. SPR: 2001/ 00845 (Arkib Negara) p. 6
43. Letter 41, The Perak Chinese Chamber of Commerce, 5 March 1947 in Federation of Malaya, 'Summary of Revised Constitutional Proposals Accepted by His Majesty Government, 24 July 1947'
44. See Constitutional Proposals For Malaya: Report of the Constitutional Committee together with Proceedings of Six Public Meetings, a Summary of Representations Made and Letters and Memorandum Considered By The Committee, 20 February 1947, pp. 39-41. In Malacca and Kelantan, there were already cases where the Chinese and Indians had married Malay women, stayed in the kampungs, fluently spoke Malay and professed the Muslim religion.
45. See ibid, p. 39.
46. See ibid., statement made by Colonel H.S. Lee.
47. [1998] 2 CLJ 559 FC.
48. Ibid. p. 562.
49. The social system that existed during pre-colonial period. For the concept and definition of feudal system see S.H. Alatas, Modernization and Social Change, Melbourne: Angus & Robertson, 1973; J.M. Gullick, The Indigenous Political Systems of Western Malaya, London: The Athlone Press, 1958; Wan Hashim, A Malay Peasant Community in Upper Perak, Integration And Transformations, Bangi: Penerbit University Kebangsaan Malaysia, 1978, pp 7-15, 68; S. Husin Ali, 'A Note on Malay Society and Culture' in S. Takdir Alisjahbana, Xavier S. Thani Nayagam, Wong Gongwu (eds.), The Cultural Problems of Malaysia in theContext of Southeast Asia, Kuala Lumpur: The Malaysian Society of Orientalists, p. 73.
50. The British were well versed with the Malay structure of living. This knowledge allowed them to use indirect rule in Malaya by making use of the ruling class to gain control over Malay society as a whole. To the Malays, the Sultan is sacred. According to Swettenham, the Malays will blindly obey the orders of their rulers. They were actually sold to the British and their Sultans enjoyed penchants, luxurious trips to Europe, and expensive British education, while their people were deprived of everything. See Frank Swettenham, Malay Sketches, Singapore: Graham Brash (Pte) Ltd., 1984, pp. 1-11, 161-178.
51. Gopalakrishnan K. Sundram, Prospects for Constitutional Government in Malaysia: A Preliminary Study of Constitutionalism and Malay Political Culture. Unpublished Thesis for Bachelor Of laws (LL.B Hons.), University of Malaya, 1981, p. 175.
52. Shahharuddin Maaruf, Malay Ideas on Development: From Feudal Lord to Capitalist, Singapore, Times Book International, 1988, p. 5. One of the examples where the ruler behaved unjustly and out of greed is the case of Sultan Kedah. According to Hickling, the Sultan of Kedah was a weak man, too fond of money, very relaxed in the execution of laws ... Birch, writing of the Perak in the 1870's recorded that all the chiefs, within their districts were Magistrates and could inflict fines. When the fine was above $25 it all went to the Sultan. What was below that sum was appropriated by the Chiefs. No accounts or records were kept. The mischievous effect of such a rule could not be disputed and even extended to the Sultan himself who preferred fining a man for murder rather than inflict capital punishment because he pocketed a large fee.
53. Chandra Muzaffar, Protector?, Penang: Aliran, 1979, p. 9; see also the Hikayat of Hang Tuah who demonstrated his undivided loyalty to his ruler by murdering his best friend Hang Jebat, even though the latter had protected Hang Tuah from the ruler's tyranny.
54. The National Operations Council, The 13 May Tradegy A Report (Kuala Lumpur: 1969) p. 5.
55. Laws of the Constitution of Kedah, art. 23.
56. [1966] 1 MLJ 63.
57. Stewart Wavell, The Lost World of the East: An Adventurous Quest in the Malayan Hinterland, Souvenir Press, London 1958, p. 126
58. Take note of the spelling of 'Muzahab'
59. Take note on the spelling of 'Menteri Besar' and compare to the spelling of other States.
60. Take note that unlike arts. 35 and 59 of the said Constitution, this article expressly provides that in matters of Malay language, reference needs to be made to the provisions of the Federal Constitution.
61. See Laws of the Constitution of Selangor 1959, arts. 9A(1), & (2).
62. See art. 23.
63. See art. 38.
64. Id., art. 40.
65. Articles 4(1) & 24
66. See art. 24A.
67. Unlike other provisions the letter 'r' in religion is a small capital letter. The marriage of the Sovereign and the Tengku Ampuan shall be in accordance with the Hukum Syara' and the Laws in force at the time of such marriage. We believe the law here refers to the written Islamic Law, ie, the legislation. We do not find the relevancy of citing the Laws as it implies that in cases of marriages there are two sets of laws applicable in Pahang. We do not get similar provisions in other States.
68. Hukum Shara in art. 12A(1) is spelled as 'Syara'.
69. Take note that 'r' in Religion is a small capital letter.
70. See Laws of the Constitution of Pahang, art. 24.
71. See art. 28.
72. Article 36.
73. In Laws Constitution of Perak, the spelling of Mentri Besar differs from other States.
74. Laws of the Constitution of Perak, art. 6(1).
75. Laws of the Constitution of Perak, Part 2, art. 4.
76. Ibid, art. 4.
77. Id., art. 10.
78. Id., art. 25.
79. Id., art. 30.
80. Id., arts. 37, 38 & 47.
81. Id., art. 41.
82. Id., art. 55.
83. Laws of the Constitution of Negeri Sembilan 1959, art. 6(1).
84. Laws of the Constitution of Negeri Sembilan 1959, art. 15(1).
85. Ibid, art. 16(1).
86. Id., art. 16(3).
87. Id., art. 7(2).
88. Id., art. 14(1).
89. Laws of the Constitution of Kelantan, art. 6(1).
90. Laws of the Constitution of Perlis, art. 6(1).
91. Ibid, art. 25.
92. Id., art. 32.
93. Id., art. 34.
94. Take note the spelling of Mentri Besar is similar to the Perak Constitution.
95. Laws of the Constitution of Trengganu, art. 4(1).
96. Ibid, art. 6(1).
97. Id., art. 31
98. The Ruler may in his discretion appoint any person as Menteri Besar.
99. Laws of the Constitution of Johore, First Second and Third Schedules'.
100. Ibid, art. 24.
101. Id., art. 58.
102. Constitution of the State of Penang, art. 5(2).
103. Constitution of the State of Malacca, art. 5(1).
104. Constitution of State of Sabah, art. 5B(1).
105. Hashim bin Awang A.R., 'Masalah Mengklasifikasi Penduduk Bumiputra Sarawak: Satu Catatan Ringkas', Malaysia Dari Segi Sejarah, No. 10, 1981, p. 29.
106. R.S. Milne & K.J. Ratnam, Malaysia-New States in a New Nation: Political Development of Sarawak and Sabah in Malaysia, Frank Cass, London, 1974, p. 7.
107. Constitution of the State of Sarawak, art. 4A(1).
108. Wan Hashim, A Malay Peasant Community in Upper Perak, Integration And Transformations, Bangi: Penerbit University Kebangsaan Malaysia, 1978, p. 18-21; S. Husin Ali, 'A Note on Malay Society and Culture' in S Takdir Alisjahbana, Xavier S. Thani Nayagam, Wong Gongwu (eds.), The Cultural Problems of Malaysia in the Context of Southeast Asia, Kuala Lumpur: The Malaysian Society of Orientalists, p. 68. According to S. Husin Ali, they actually belong to different ethnic backgrounds despite coming from the same racial stock. They brought in their own ways, customs and languages.
109. The term Malay included a wide category of people. It was not confined to the boundaries of the Malay Peninsula but extended to a large area often referred to as Nusantara. See S. Husin Ali, 'A Note on Malay Society and Culture' in S Takdir Alisjahbana, Xavier S. Thani Nayagam, Wong Gangwu (eds.), The Cultural Problems of Malaysia in the Context of Southeast Asia, pp. 65-66. The present Malays in Malaysia are a mixture of several different races and cultures (Indian, Chinese or/and Arab).
110. D.S.Y. Wong, Tenure and Land Dealings in the Malay States, Singapore, Singapore University Press, 1975, p. 71.
111. International Bank for Reconstruction and Development, The Economic Development of Malaya, London, the John Hopkins Press, 1955, pat 11; S. Takdir Alisjahbana, 'Confluence and Conflict of Culture in Malaysia in World Perspective', in S.T. Alisjahbana, X.S. Thani Nayagam, and W. Gongwu (eds.), The Cultural Problems of Malaysia in the Context of Southeast Asia, pp. 36-37.
112. D.S.Y. Wong, Tenure and Land Dealings in the Malay States, p. 74; See also SS BA Office (1875-1955) File No. 294/1891, 'Minute by Attorney General J.W. Bonser, April 28th1891 on Acting BR Selangor to Colonial Secretary' in L.T. Ghee, Peasants and Their Agricultural Economy in Colonial Malaya 1874-1897, Kuala Lumpur, Oxford University Press, 1977, p. 18. It was said that 'Everything should be done to prevent their mortgaging their holdings and then in default of payment being ejected and their places taken by Chinese, Chettiars and others. The result might be that the inhabitants of Selangor for whose benefit the British protection is primarily designed might become a class of vagrants in their own country.'
113. SP 12/46, File No. 79, 'Minute by the British Resident, Perak on the subject of the Land Code and Appendix." Swettenham admitted that there was a personal controversy between him and Maxwell and alleges that Maxwell was anxious to appear as the apostle of 'Muhammedan law' for the Malays. Swettenham further claimed that 'Muhammedan law' dealt only with private matters, not land law. Moreover, the Sultan of Perak also rejected the application of Muslim land tenure in Perak. Swettenham questioned Maxwell whether the Sultan of Selangor was consulted on the Selangor Land Code 1891. The Sultan of Selangor was considered a 'quantité négligeable and was perfectly satisfied with what was done so long he was not troubled about it.'
114. U.L.Lds 1342/10, 17 October 1911 cited in Muhammad Said Abd Kadir Al-Haj, Undang-Undang Tanah Rizab Melayu Siapakah Melayu? 2nd.edn, Kula Lumpur: Kementerian Tanah dan Pembangunan Koperasi, 1992, p. 6.
115. G. Maxwell, 'The Malays and Malayans', S.P.11
116. U.L.Lds 1342/10, 17 October 1911 cited in Muhammad Said, above n 106, 'Remarks made by the Chairman Mr. H.R. Cheeseman C.M.G. and Mr. V.E. Dias'.
117. M.R. Hassan, Malay Reservation, Its Development Potentials And Credit Facilities in Kelantan (A Project Paper submitted as partial fulfilment of the requirements for degree of Bachelor of Laws with Honours, Faculty of Law, University of Malaya, 1979/80), p. 28.
118. Raja Mohar B.R. Badiozaman, 'Malay Land Reservation And Alienation,' Intisari, Vol. 2, 1963, p. 22.
119. Malay Reservation Enactment 1913 s. 2
120. Selangor Secretariat. B.A. office 1910; SSF 3170/1910 letter from the Office of Secretary to the Resident, Selangor, 8 December 1911.
121. Proceedings of the Federal Council of the Federated Malay States, 1913, p. B 25.
122. Ibid p. B 24-25.
123. Ibid p. B 24
124. Muhammad Said, above n 64 p. 8
i. Definition s. 2 of FMS MRE, s. 3 of Kelantan MRE, s. 2 of Kedah MRE, s. 2 of Perlis, MRE, s. 2 of Johor MRE, s. 2 of Trengganu MRE.
ii. Declaration s. 19 of Kedah MRE.
iii. Characterization s. 2, 18 of FMS MRE, s. 2, 19 of Johor MRE, s. 2, 20 of Trengganu MRE, s. 15A of Kedah MRE
iv. Recognition s. 17A of Perlis MRE.
125. Shaik Md. Noor Alam bin S.M. Hussein, 'Malay Reservations: Meeting The Challenges Of The Millennium', PETA Seminar on Repositioning of Agriculture in the Next Millennium, 13 July 1999 p. 5.
126. David S.Y. Wong, Tenure and Land Dealings in the Malay States (Singapore: Singapore University Press, 1975) p. 513.
127. C.L.& M. Circular No.9 of 1956, Malay Reservations: Racial Qualification, Johore Bahru, 4 June 1956, cited in M.S. Abd Kadir, Undang-Undang Tanah Rizab Melayu Siapakah Melayu? 2nd. ed, Kula Lumpur: Kementerian Tanah dan Pembangunan Koperasi, 1992, p. 69.
128. M. Zahir, 'Land Laws in the Unfederated Malay States to 1966' in A. Ibrahim & J. Sihombing (eds.), The Centenary of the Torrens System in Malaysia, Kuala Lumpur: Malayan Law Journal, 1989, p. 49.
129. M.B. Hooker, 'The Orang Asli and the Laws of Malaysia: With Special Reference to Land,' Akademika, Journal of Social Science and Humanities, No. 48 (January 1996), p. 43.
130. Perlis MRE s. 2.
131. Ibid, s. 7(1).
132. Kedah MRE s. 2.
133. M. Said Abd Kadir, Undang-Undang Tanah Rizab Melayu- Siapakah Melayu?, p. 12.
134. Ibid, p. 12
135. Ibid.
136. H. Hussain, Rizab Melayu: Indah Khabar Dari Rupa, Kuala Lumpur: Helmi Consultancy Services, 1999, pp. 24-25.
137. M. Said Abd Kadir, Undang-Undang Tanah Rizab Melayu- Siapakah Melayu?, pp. 6-10.
138. [1970] 1 MLJ 213.
139. David S.Y. Wong, Tenure and Land Dealings in the Malay States (Singapore: Singapore University Press, 1975) p. 513.
140. [1996] 2 CLJ 147.
141. Ibid, p. 149.
142. Ibid.
143. Ibid, p. 152
144. S.M. Noor Alam Hussein, 'Malay Reservations: Meeting The Challenges Of The Millennium', PETA Seminar on Repositioning of Agriculture in the Next Millennium, 13 July 1999, p. 5.
145. See M. Said Abd. Kadir, Enakmen-Enakmen Rizab Melayu, Satu Kajian Perbandingan, Selangor, 1987, p. 10.
146. S.M. Noor Alam Hussein, 'Malay Reservations: Meeting The Challenges Of The Millennium', p. 5.
147. [1970] 1 MLJ 213.
148. Ibid, at p. 214, judgment by Suffian FJ.
149. Johor MRE s. 22.
150. Emphasis added.
151. Kedah MRE s. 19.
152. Muhammad Said, Undang-Undang Rezab Melayu-Siapakah Melayu? 2nd edn., Kuala Lumpur: Kementerian Tanah Dan Pembangunan Koperasi, 1992, pp. 36-37.
153. Ibid p. 36. He cited 166 companies that are found in the Kedah MRE Schedule.
154. Section 19 was incorporated after 10 years of the implementation of the Kedah MRE.
155. S. Gordon, 'Contradictions', Intisari, Vol. 1, No. 2 p. 37.
156. Ibid.
157. Id., fn. 24
158. [1999] 1 CLJ 307.
159. M. Said, Undang-Undang Rezab Melayu-Siapakah Melayu? 2nd edn., p. 46.
160. Kedah MRE s. 19.
161. [1983] CLJ 86, 87.
162. [1994] 3 CLJ 731.
163. Federal Constitution, arts. 153, 161A, Ninth Schedule List 2.
164. By virtue of s. 14 of the Kelantan Malay Reservation Enactment, all land matters shall be referred to the Kelantan Land Enactment 1938.
165. Land Enactment 1938, s. 9.
166. Kelantan Land Enactment 1938, s. 2.
167. N. Abdul Rashid, Land Law and Land Administration, University of Malaya, Kuala Lumpur, 1971, p. 147.
168. Ibid.
169. FMS MRE s. 7.
170. N.Abdul Rashid, Land Law and Land Administration, University of Malaya, Kuala Lumpur, 1971, p. 147.
171. E.N. Taylor, 'Customary law of Rembau.' 1929, JMBRAS 7: 49 where the author discussed the principles of customary law in Malaya. The customary tenure has four cardinal rules, that are, all property vests in the tribe, not in the individual; acquired property, not inherited, becomes ancestral; all ancestral property vests in the female members of the tribe; and all ancestral property is strictly entailed in the female line.
172. No. 17 of 1909.
173. See Negeri Sembilan. Secretariat 1909, p. 1
174. Chapter 215, No. 1 of 1926. Came into force on 1 December 1926.
175. J.R. Innes, A Short Treatise on Registration of Title in the Federated Malay State with Reports of Cases Decided in the Supreme Court under the Land and Mining Laws, From 1907 to 1913, Kuala Lumpur, Government Printing, 1913, p. 70.
176. See the preamble of The Customary Tenure (Lengkongan Lands) Enactment 1960.
177. J. Thomas Lindblad, Foreign Investment in Southeast Asia in the Twentieth Century, Macmillan, London, 1998, p. 47.
178. Jim Baker, Crossroads: A Popular History of Malaysia & Singapore, Singapore: Times Books International, 1999, 196.
179. Frank Swettenham, Malay Sketches, Singapore: Graham Brash Pte. Ltd., 1984, 2-4. In the BBC English Dictionary it is stated on page 1178 that 'the Malays must learn how to manage and be thrifty.' This view was intentionally created to give the impression of the inferior character of the Malays.
180. Jim Hagan and Andrew Wells, "The British and rubber in Malaya, c 1890-1940", 2005 by Australian Society for the Study of Labour History. Internet edition accessed on 15 September 2008 at
http://www.historycooperative.org/proceedings/asslh/hagan.html.
181. J.C. Jackson, Planters and Speculators, Oxford University Press, Oxford, 1968, pp. 235-37.
182. Ibid., pp. 235, 237.
183. Lennox A. Mills, "British Rule in Eastern Asia: A Study of Contemporary Government and Economic Development in British Malaya and Hong Kong" Oxford University Press: London, 1942. p. 250.
184. Federal Constitution, Article 160. The earlier part of the definition is taken from the Nationality Enactment of the Malay States passed in 1952 to supplement the citizenship provision in the Federation of Malaya Agreement 1948. See Mohd Salleh Abbas, 'Traditional Elements of the Malaysian Constitution' in F.A. Trindade and H.P. Lee (Eds.) Further Perspectives And Developments: Essays In Honour Of Tun Mohamed Suffian, Petaling Jaya: Penerbit Fajar Bakti, p. 16, fn. 28.

Usman Awang - Melayu

2010-03-15T06:18:00.000-07:00

Melayu itu orang yang bijaksana
Nakalnya bersulam jenaka
Budi bahasanya tidak terkira
Kurang ajarnya tetap santun
Jika menipu pun masih bersopan
Bila mengampu bijak beralas tangan

Melayu itu berani jika bersalah
Kecut takut kerana benar
Janji simpan di perut
Selalu pecah di mulut
Biar mati adat
Jangan mati anak

Melayu di Tanah Semenanjung luas maknanya:
Jawa itu Melayu, Bugis itu Melayu
Banjar juga disebut Melayu,
Minangkabau memang Melayu,
Keturunan Acheh adalah Melayu,
Jakun dan Sakai asli Melayu,
Arab dan Pakistani, semua Melayu
Mamak dan Malbari serap ke Melayu
Malah mua'alaf bertakrif Melayu
(Setelah disunat anunya itu)

Dalam sejarahnya
Melayu itu pengembara lautan
Melorongkan jalur sejarah zaman
Begitu luas daerah sempadan
Sayangnya kini segala kehilangan

Melayu itu kaya falsafahnya
Kias kata bidal pusaka
Akar budi bersulamkan daya
Gedung akal laut bicara

Malangnya Melayu itu kuat bersorak
Terlalu ghairah pesta temasya
Sedangkan kampung telah tergadai
Sawah sejalur tinggal sejengkal
Tanah sebidang mudah terjual

Meski telah memiliki telaga
Tangan masih memegang tali
Sedang orang mencapai timba
Berbuahlah pisang tiga kali
Melayu itu masih bermimpi

Walaupun sudah mengenal universiti
Masih berdagang di rumah sendiri
Berkelahi cara Melayu
Menikam dengan pantun
Menyanggah dengan senyum
Marahnya dengan diam
Merendah bukan menyembah
Meninggi bukan melonjak

Watak Melayu menolak permusuhan
Setia dan sabar tiada sempadan
Tapi jika marah tak nampak telinga
Musuh dicari ke lubang cacing
Tak dapat tanduk telinga dijinjing
Maruah dan agama dihina jangan
Hebat amuknya tak kenal lawan

Berdamai cara Melayu indah sekali
Silaturrahim hati yang murni
Maaf diungkap senantiasa bersahut
Tangan diulur sentiasa bersambut
Luka pun tidak lagi berparut

Baiknya hati Melayu itu tak terbandingkan
Selaga yang ada sanggup diberikan
Sehingga tercipta sebuah kiasan:
"Dagang lalu nasi ditanakkan
Suami pulang lapar tak makan
Kera di hutan disusu-susukan
Anak di pangkuan mati kebuluran"

Bagaimanakah Melayu abad dua puluh satu
Masihkan tunduk tersipu-sipu ?
Jangan takut melanggar pantang
Jika pantang menghalang kemajuan;
Jangan segan menentang larangan
Jika yakin kepada kebenaran;
Jangan malu mengucapkan keyakinan
Jika percaya kepada keadilan

Jadilah bangsa yang bijaksana
Memegang tali memegang timba
Memiliki ekonomi mencipta budaya
Menjadi tuan di negara Merdeka

SYAIR IMAM SYAFIE

2010-03-13T08:54:00.000-08:00

Lebih indah lebih merdu,
Dari suara kuda pacuan,
Dari gemercing pedang serdadu,
Bertetak tak tentu lawan dan kawan,
Dari semua keindahan yang ada,
Yang dapat membuat mataku terkedip,
Tak ada yang indah daripada,
Mencintai Ali bin Abi Talib,
Jikalau dadaku mereka buka,
Pasti terdapat dua baris,
Tak ada penulis tak ada pereka,
Terukir sendiri terguris,
Pertama adil kedua tauhid,
Tertulis di sebelah dadaku,
Yang lain mencintai Ahli Bait,
Tergambar sebelah terpaku.

DARI TEMAN KEPADA KEKASIH 2

2010-03-05T21:46:00.000-08:00

Aku memandu tenang sambil cuba mengingati jalan menuju ke rumahku. Dari jauh kelihatan sebuah rumah kampung yang cukup aku kenali. Aku memasuki perkarangan rumah yang telah lama aku tinggalkan itu dengan perlahan-lahan. Tiada sesaipa di halaman. Mungkin abahku masih di ladang seperti selalu mencerut rumput untuk kambing lembunya. Mamaku pasti berada di dapur, menyiapkan makan malam. Tiba-tiba aku menjadi terlalu rindu pada rutin harian hidupku yang dulu. Alangkah indahnya andai semua adik-adikku juga berada di rumah kala ini. Pasti kami akan bersantai sambil berbual mesra bertemankan lagu yang dimainkan di corong radio.

Aku membentikan kenderaan di halaman rumahku yang luas dipenuhi dengan pelbagai jenis bunga, terutama sekali orkid. Abah dan mama masih seperti dulu yang cukup suka menghias rumah dengan menanam pelbagai jenis bunga-bungaan, sayur-sayuran dan herba. Aku memimpin tangan Adam. Kegenggam erat.

“Macam tak ada orang je,bu.” , petah dia meluahkan.

“Cuba Adam bagi salam. Barulah tahu ada orang ke tak.”. Sedikit tertoleh-toleh aku mengintai ke bawah rumah. Rumah yang kami duduki sekarang sebenarnya rumah peninggalan arwah datuk abah. Kerana itulah rumah ini bercirikan rumah tradisional Melayu yang mempunyai atap yang ditempah khas dari Thailand dan juga ruang bawah rumah yang tinggi sehingga memungkinkan orang dewasa berdiri tegak di bawahnya. Sah, abah tiada di rumah kerana motor kapcai kesanyangan abah tiada di bawah rumah.

“Assalamualaikum.” . Salam Adam disambut. Pintu dikuak dari dalam. Sungguh, bukan wajah ini yang aku ingin temui. Aku belum bersedia untuk bertentang mata dengannya. ‘Ya Allah, kenapa aku diuji begini?’ . Aku terpaku memandangnya yang juga terkejut melihat kemunculanku yang tiba-tiba di halaman.

Aku tersedar apabila mendengar suara mamaku. “Siapa tu Dany? Kenapa tercengat aje? Ajaklah dia masuk.” , mamaku tergamam melihatku. Tanpa sedar aku turut melangkah mendapatkan mamaku. Aku menangis di bahunya. Mama menciumku sehingga aku kelemasan dipeluk, dicium bertalu-talu.

“Kenapa tak cakap nak balik?” , belum sempat pertanyaan itu aku jawab, mama menyambung lagi. Dia berpaling menghadap Daniel pula. “Kenapa Dany tak bagitahu mama Along nak balik hari ni? Asal tak balik sekali je? Jimat minyak. Nih, suami sampai tengah hari, isteri sampai petang!” . Daniel kelihatan tenang sekali, entah di mana disoroknya wajah terkejut tadi dan mendapat kekuatan untuk menghadapi situasi ini.

“Dany saja nak surprisekan semua.” , dia tersengih menjawab soalan mama.

“Nasib baik mama ni tak ada sakit jantung. Kalau tak, dah lama mati, banyak sangat kejutan.” , mama menggeleng kesal. “Eh, sapa ni?” , persoalan yang mama timbulkan itu menyedarkanku bahawa aku tidak keseorangan. Aku bersama Adam.

“Ni Adam, ma. Cucu mama.” , mama lantas memeluk Adam serta menarik Adam ke dalam pelukannya. Lama mama membawa Adam ke dadanya, lalu Adam dicium bertalu-talu. Aku melirik ke wajah Daniel yang nyata terkejut. Mungkin dia sendiri tidak menyangka yang kami ada anak.

“Dah besar cucu nenek ni. Tapi tak ada pulak Dany cakap yang korang ada anak?” , mama bertanya pelik. “Dany cuma cakap kat mama Along sambung belajar, tu je. Mama mintak nombor telefon pun tak dikasinya. Katanya, Along sihat. Along akan menangis nak balik kalau dengar suara mama, manja sangat. Dah kahwin pun manja lagi.” , mama meluahkan rasa hairannya.

Tiba-tiba sahaja Daniel ketawa. “Mama ni. Kitaorang saje je tak nak bagitahu mama semua ni. Biar semua terkejut. Tak sangka pulak mama betul-betul ikut cakap Dany.” . Sejak bila dia mempunyai bakat lakonan ni? Hatiku tertanya-tanya. Namun aku sedar dia ingin menutup kesalahanku. Tidak mahu sesiapa mengetahui keadaan sebenar, tidak ingin merisaukan hati tua ini. Aku sedar itu. Terlalu jelas di sebalik cara dia menjelaskan tadi. Perlahan-lahan aku bersyukur.

“Eh, nape korang diam je kat sini? Marilah masuk, dah gelap ni. Mesti penat pandu kereta jauh-jauh.” , mama sudah melangkah sambil membimbing Adam. Aku terasa kekok bila ditinggalkan bersendirian bersamanya. Bila dia bertanya tentang bagasi, cepat-cepat aku menuju ke kereta. Dia membantuku membawa bagasi. Kami diam tanpa bicara sehinggalah kami masuk ke dalam bilik.

Bilik ini masih seperti dahulu, tiada sedikit perubahan pun. Masih sama seperti bertahun-tahun dahulu. Aku kembali tersedar apabila dia meminta diri untuk mandi. Aku menggangguk perlahan. Adakah dia terlalu membenciku? Dia langsung tidak memandang wajahku. Membuatkan aku tertunduk keresahan. Aku melangkah keluar menuju ke dapur. Mama sedang sibuk berbual dengan Adam sehingga tidak menyedari kehadiranku.

“Ma, abah mana?” , aku bertanya sambil melabuhkan punggung di sebelah mereka.

“Abah macam biasalah.” , selamba sahaja mama menjawab.

“Adam, meh duduk sini. Jangan duduk atas nenek. Adam dah besar, sakit paha nenek nanti.” , aku menegur perlahan melihat Adam yang bertenggek di riba mama.

“Biarlah. Mama bukan ada cucu lain lagi. Diorang semua asyik berdalih je bila mama tanya. Lagi pun mama tak pernah dukung masa dia kecik. Nanti esok lusa dah nak balik KL pulak. Tak dapatlah nenek peluk lagi.” . Aku ketawa mendengar kata mama. Aku juga begitu dahulu. Selalu berdalih apabila tajuk kahwin diajukan. Mujurlah Daniel mengajukan rancangan bodoh untuk berkahwin dulu. Tanpa sedar, aku mengeluh perlahan. Kerana kebodohanku, Adam menjadi mangsa.

“Kenapa tiba-tiba mengeluh ni? Dah, pergilah mandi dulu, kemudian rehat. Nanti bila abah dah balik, kita makan sama.” , aku mengangguk sambil berdiri untuk berlalu. Mama menghalang apabila aku ingin memandikan Adam. Lama-lama duduk kat kampung ni, teruklah. Mesti manja semacam. Abah dengan mama memang suka memanjakan anak-anak. Tapi bila abah bersikap tegas semuanya tidak berani membnatah lagi.

Seperti biasa, abah pulang ketika matahari sudah ingin tenggelam. Tepat sekali jangkaanku apabila abah turut terkejut melihat kemunculanku di dapur, tambah terkejut melihat cucunya. Makan malam berlangsung seperti biasa. Hanya dihiasi pelbagai soalan dari mama, abah dan Adam. Daniel hanya diam menghabiskan makanan di pinggan tanpa banyak bicara. Dia hanya menyampuk sekali sekala apabila terasa soalan itu perlu dijawab. Suasana ceria ku rasakan agak hambar apabila Daniel kurang berbicara begini. Setelah selesai berborak dengan mama, aku meminta diri untuk masuk tidur. Daniel asyik sekali berbual dengan abah. Adam sudah dibawa mama tidur di biliknya.

Thaurah Palestin ~ Usman Awang

2010-03-04T01:42:00.001-08:00

Saudaraku Rakyat Palestin
Semangatmu lebih waja dari kereta kebal Israel
Genggaman tanganmu lebih kuat dari bom Zionis
Kau berikan cakrawala baru
Thaurah Palestin

Dengarkan di mana-mana suara menjawabnya
Perjuangan berani yang tak terkalahkan
Suara rakyat sejagat mengutuk penindasmu
Lihat jutaan mata terbuka sudah
Siapa tulang belakang menjulang kekejaman
Yang membunuh anak-anakmu

Saudaraku Rakyat Palestin
Tiba-tiba airmata jadi bara
Tiba-tiba anak-anak jadi dewasa
Tiba-tiba bilik kuliah jadi api
Senjata musuh sekadar dapat mematikan
Tetapi tidak berhasil membunuh semangat kepahlawanan
Penjara musuh sekadar memagari insan
Tetapi tidak dapat menahan gema menjerit keberanian
Yang dijawab oleh jutaan suara kebenaran
Semuanya dengan satu slogan
Mara Palestin
Thaurah Palestin

SALAHUDIN AYUBI – Abdul Latip Talib.

2010-02-12T01:04:00.000-08:00

Saya begitu tertarik untuk mempromosi buku karya Abdul Latip Talib yang bertajuk SALAHUDIN AYUBI, orang ke-2 yang menawan Baitul Maqdis selepas Umar b. Khattab.

Nama sebenarnya Yusuf Bin Najmuddin Ayyub, lahir di Tikrit, Iraq (543H / 1138 M). Berbangsa Kurdis, keluarganya berasal dari Azarbaijan. Jerusalem ditawan oleh tentera Salib pada 15 Julai 1099. Jerusalem ditawan semula oleh tentera Islam pada 15 Oktober 1187. Pada 16 Safar 598 H beliau jatuh sakit. Beliau meninggal dunia pada malam 27 Safar 598 H bersamaan Mac 1193 ketika berumur 55 tahun dan dikebumikan di Damsyik.

Sejarah Perang Salib bermula apabila seorang pendeta Perancis bernama Butrus (Pierre) yang baru pulang dari kunjungannya ke Baitul Maqdis bercita-cita menyatukan orang Kristian bagi menawan Baitul Maqdis daripada kekuasaan orang Islam. Dalam perjalanan pulang ke Perancis, Pierre singgah di Rom lalu menemui Baba Urban 11. kedua-duanya Berjaya mengobarkan semangat bencikan Islam sehingga raja-raja Eropahbersatu menyediakan angkatan tentera bagi menawan Baitul Maqdis.

Salehudin Ayubi: “Sesiapa yang menguasai Palestin, dia menguasai dunia.”

Salehudin Ayubi: “Tentera Salib merampas Jerusalem dengan kekerasan dan membunuh semua tentera Islam yang menyerah. Mereka juga menganiayai kanak-kanak dan memperkosa wanita-wanita Islam lalu membunuhnya. Mereka menjadikan kanak-kanak kami sebagai barang mainan. Mereka melambung anak-anak kecil itu ke udara kemudian tadahkan dengan tombak atau pun pedang sehingga tubuh anak-anak yang tidak berdosa itu berkecai.”

Ibnu Shaddad menulis: “Di medan perang, Salehudin seperti seorang ibu yang kehilangan anak tunggalnya. Beliau kelihatan sentiasa berada di atas kudanya bergerak dari penjuru medan perang ke satu penjuru yang lain sambil menyeru tenteranya berjuang kerana Allah. Sepanjang berlangsungnya peperangan, Salehudin sentiasa berpuasa pada siang hari walau pun beliau demam sehingga doktor peribadinya menyuruhnya berbuka.”

Gustav Le Bon menulis: “Kaum Salib kita yang mengaku kuat beragama itu tidak cukup melakukan kerosakan dan kezaliman kepada umat Islam. Bahkan mereka sudah bermesyuarat dan mengambil keputusan yang seluruh penduduk Baitul Maqdis dibunuh. Korban kekejaman itu bukan sahaja kepada umat Islam, bahkan juga orang Yahudi dan Kristian yang enggan bekerjasama dengan mereka bagi melakukan tindakan kejam itu. Akibat kekejaman itu, kira-kira 60,000 orang dibunuh selama 8 hari 8 malam sehingga tidak ada lagi yang selamat.”

Ibnu Khaldun pula menulis: “ Tentera Salib yang ganas dan kejam itu telah mengganas di Baitul Maqdis selama seminggu. Mereka melakukan rompakan, perkosaan dan membakar rumah-rumah penduduk. Apabila dihitung jumlah mayat di sekitar masjid, dalam rumah dan di sepanjang jalan, jumlahnya tidak kurang 70,000 orang.

Lawrence Brown: “Kita takut kepada zionis, ternyata mereka adalah sahabat kita. Kita takut kepada komunis ternyata mereka sekutu kita, jadi musuh kita hanya satu, iaitu Islam. Islam menjadi penghalang imperialisme Eropah sepanjang 3 dekad.”

Saidina Umar Bin Khattab: “Ajarkanlah anak-anak kalian berenang, memanah (menembak), seni mempertahankan diri dan menunggang kuda.”

RINDUKAN SYAHID

2010-02-12T00:06:00.000-08:00

Hatiku rindu yang amat
Pada lambaian Masjidil Haram
Pada sucinya Masjidul Aqsa
Kota rebutan
Islam, Kristian dan Yahudi
Tiga agama besar dunia
Hatiku bertambah walang bila terkenang
Air mata darah yang menemani
Perjuangan, perjalanan jihad saudara Islam di Palestin
Saudara Islam lain, di mana?
Ke mana hilangnya persaudaraan dalam Islam?
Luntur? Pudar?
Jika kita begitu membela Kaabah, juga Masjid Nabawi
Kenapa tidak dibela Masjid Aqsa?
Kiblat pertama umat Islam
Lupakah kita tentang hakikat itu?
Tepuk dada, tanyalah hati!

JOM RAMAI2 MERIAHKAN KELAS TAFAKKUH

2010-02-05T02:10:00.000-08:00

Mulai minggu depan, setiap hari Rabu akan diadakan kelas tafakkuh bersama Dr. Asming Yalawae (pensyarah FSU daripada Thailand - Pattani). Kelas akan bermula pada pukul 2.30 petang. Tempat akan diberitahu kelak. Kitab2 yang digunakan mungkin masih sama seperti sem lepas.(tapi saya masih belum berkesempatan lagi untuk mengikuti kelas beliau pada sem lepas...heheee...bz! InsyaAllah, sem ni saya akan menghadirkan diri).

Bermula sem lepas, saya sentiasa menghadiri kelas tafakkuh Ust Syed Salim (pensyarah FSU gak)yang mana diadakan pada hari Rabu, pukul 3 lebih sampai pukul 6 petang di bts tingkat 3 FSU. Ust Syed mengajar kitab2 turath mengenai ilmu nahu, fiqh, tasawwuf dan juga akhlak. Antara kitab utama yang digunakan ialah Penawar Bagi Hati, Risalah Tauhid, Fiqh Ibadat Mazhab Syafie, Fathu Qarib dan Ta'lim Muta'llim.

Ust juga akan memperkenalkan beberapa buku tambahan yang sesuai dibaca oleh para pelajar berhubung sesuatu isu setiap kali kelas bermula. Untuk menambahkan lagi ilmu, Ust turut menggunakan beberapa buah buku lain yang akan diberitahu sebelum kelas yang berikutnya. Malah, Ust sering memfotostat helaian daripada kitab untuk menjelaskan sesuatu isu atau masalah.

Ibarat kata pepatah Melayu, sikit2 lama2 jadi bukit. Begitulah hendaknya. Selamat Bertafakkuh!

DARI TEMAN KEPADA KEKASIH 1

2010-02-05T02:04:00.000-08:00

Aku pulang lagi ke sini, tempat asal usulku. Aku ingin mengutip segala kenangan bersamanya. Aku ingin mengumpulnya, agar aku terus bersemangat melalui hari-hari sepiku. Namun, aku sudah cukup bertuah sebenarnya kerana sebahagian dari dirinya ada bersamaku. Sentiasa menemaniku walau ke mana saja. Dan aku terus terlupa bahawa aku telah melakukan kesilapan terbesar dalam hidupku. Aku ingin menebusnya kembali tetapi aku tidak tahu bagaimana caranya. Apakah aku masih di hatinya? Adakah orang-orang kesayanganku masih mengingatiku sebagaimana aku yang sering merindui mereka? Rejab ini hatiku terlalu ingin menemui mereka. Kuturutkan kata hatiku, dan akhirnya aku berada di bumi bertuah ini.

“Ibu…Adam nak mandi, bu. Boleh kan?” , lamunanku mati mendengar suara anakku yang teruja untuk mandi sungai. Aku berpaling ke arahnya yang sudah berada di gigi air.

“Mari sini kejap. Kalau nak mandi, kena tanggal baju dulu. Takkan nak mandi dengan kasut semua?” . Sambil tergelak aku merapatinya.

“Jangan berenang jauh-jauh tau. Main dekat-dekat ni je, senang ibu nak tengok.”

Dia bersorak riang sambil berlalu, senang hati apabila keinginannya aku turuti. Adam sudah besar. Sudah pandai bertanya siapa ayahnya, di mana ayahnya, kenapa dia tiada ayah seperti orang lain? Semua pertanyaan itu cukup menyesakkan dadaku, tapi aku akan sengaja menukar tajuk perbualan apabila tajuk tidak selamat itu yang menjadi pilihannya untuk berbicara. Aku tidak berupaya menceritakan perkara sebenar kepadanya, kerana akulah yang bersalah. Di satu sudut lain, aku tidak ingin menipunya. Tapi sampai bila? Dia semakin membesar. Malah, dia sering bertanya tentang ayahnya kebelakangan ini.

“Ibu…Adam tak nak kawan dengan dengan diorang lagi. Diorang kata Adam tak ada ayah. Adam ada ayah kan, bu? Diorang jahat, tak nak kawan lagi.” , aku merenungnya. Aku meraih dia ke dalam pelukanku.

Sambil mengusap mesra rambutnya, aku cuba menenangkannya. “Adam ada ayah, tapi ayah Adam tak ada kat sini. Dia duduk jauh. Nanti bila balik kampung, ibu bawa Adam jumpa ayah, ya?” . Adam mengangguk sambil mendongak memandangku. Matanya bersinar kembali.

“Adam jangan gaduh gan diorang lagi, ya! Nanti kalau Adam tak nak kawan dengan diorang, Adam nak main gan siapa lagi?” . Dia mengangguk lagi.

Kesian anakku, dia disisihkan hanya kerana dia tidak mempunyai ayah seperti orang lain. Aku yang membawanya ke dunia ini, aku jugalah yang menjadikan dia dihina. Aku meneruskan pengajian Masterku di London ketika mengandungkannya. Hanya aku seorang sahaja yang mempunyai anak tanpa bapa. Orang lain semuanya hidup berpasangan. 5 tahun di rantau, aku mengambil keputusan untuk kembali ke tanah air. Kebetulan aku mendapat tawaran kerja di sebuah bank. Sesuai dengan bidangku, Islamic banking. Aku melepaskan keluhan untuk ke sekian kalinya. Aku memandang jam tanganku yang sudah menunjukkan pukul 5 petang.

“Adam, dah la tu. Nanti kita datang lagi. Dah petang sangat ni. Jom balik!” .

“Alah, bu. Adam belum puas lagi. Kejap lagi la, bu.” , sedikit masam wajah polos itu.

“Kita balik dulu. Adam tak nak jumpa nenek, atuk? Esok kita datang lagi. Kita mandi ramai-ramai, lagi best. Kalau ada walid, kita ajak walid sekali.” . Adam tersengih. Aku pasti jerat yang dipasang sudah mengena. Anak sebaik Adam bukan susah untuk dipujuk, dia sangat mendengar kata.

Aku mengelap badannya dan memakaikan semula pakaiannya. Lantas aku mengemas tikar masuk ke dalam kereta. Kawasan kampung yang telah berubah sedikit mengelirukanku. Jalan yang aku lalui sedikit asing di pandanganku. Ya, sudah tentu banyak yang telah berubah, maklumlah sudah 5 tahun aku meninggalkan kampung halaman. ‘Tawakkal ajelah. Mudah-mudahan aku selamat sampai’, doaku di dalam hati.

IZINKANKU

2010-01-25T05:18:00.000-08:00

IZINKANKU...

Izinkanku menjadi Hawamu

Menjadi pendamping, pelengkapmu

Izinkanku menjadi zulaikhamu

Gila teramat mencintaimu

Izinkanku menjadi khadijahmu

Berhabis segalanya demi perjuanganmu

Izinkanku menjadi Safuramu

Menunjukkan kelebihanmu kepada dunia

Izinkanku menjadi Hajarmu

Berkorban perasaan asalkan kau bahagia

Izinkanku menjadi Sarahmu

Sanggup berpisah, asalkan engkau bahagia!