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Farish A NoorPernah bekerja diSenior Fellow, S. Rajaratnam School of International Studies, Nanyang Technological University

NTU, Singapore(Senior Research Fellow)Belajar diUniversity of Sussex (BA, Philosophy, MA, Philosophy), SOAS

(MA, Southeast Asian Studies), University of Essex (Phd, Politics and Government, Critical Theory)Menetap

diSingapore, SingaporeBerbahasa English, Indonesian, French, Thai Berasal dariPenang, Malaysia

Red carpets, honor guards and gun salutes are for garden-variety visiting politicians andmonarchs: for Recep Tayyip Erdogan, Cairo put on the kind of reception usually reservedfor rock stars. Turkey's Prime Minister was greeted at the airport by thousands of cheeringfans, many holding aloft posters of their hero. Fusillades of flashbulbs turned night intoday. Journalists eager for a quote thrust microphones into Erdogan's face, but he wasdrowned out by the chanting throngs. "Erdogan! Erdogan! A real Muslim and not acoward," went one incantation. Another: "Turkey and Egypt are a single fist."Totalitarian regimes routinely orchestrate massive, faux-spontaneous welcomes forvisiting dignitaries, but the beleaguered interim administration in Cairo didn't need to renta crowd for Erdogan: the Turkish leader is genuinely popular across the Arab world. Hewas ranked the most admired world leader in a 2010 poll of Arabs by the University ofMaryland in conjunction with Zogby International. His stock has soared higher still since

the Arab Spring. In countries where young people have risen against old tyrannies, manycite Erdogan as the kind of leader they would like to have instead.(Read "PrimeMinister Erdogan: Turkey's Man of The People.")

A good politician knows how to milk his moment: the Cairo visit was the first leg ofErdogan's triumphant mid-September sweep through the newly liberated North Africanstates. There were tumultuous welcomes, too, in Tunis and Tripoli. Then it was time forErdogan to take a bow on the biggest stage. The trip culminated at the U.N. General

Assembly in New York City, where President Obama, ignoring Erdogan's recent criticismof U.S. policy in the Middle East and his flaming diplomatic row with Israel, lauded him forshowing "great leadership" in the region.It's not every day that a U.S. President and the Arab street are of one mind. But like thethrongs chanting Erdogan's name (not all of them aware it is pronounced Erd-waan;the g is silent) in Egypt, Tunisia and Libya, Obama is hoping that the new governmentsemerging from the ashes of old dictatorships will look a lot like the one the Prime Ministerhas built over the past eight years. Erdogan has greatly enhanced Turkey's international

reputation, has reined in its once omnipotent military, has pursued economic policies thathave trebled per capita income and unleashed new entrepreneurship, and has for themost part maintained a pro-West stance.He has, it is true, also displayed an occasional autocratic streak, running roughshod overpolitical rivals, tossing enemies into jail and intimidating the media. Many political analysts,in Turkey and the West, suspect his desire to rewrite the constitution is designed to amassmore executive power. But to his admirers, these failings pale against his successes.Democratic, economically ascendant and internationally admired: as political templatesgo, Turkey's is pretty irresistible to people shaking off decades of authoritarian,impoverishing rule and for Westerners worried about what those people might donext.(See pictures of homelessness in Istanbul.)But perhaps its greatest virtue, in the eyes of many Middle Eastern beholders, is that theTurkish model was forged by an Islamist: Erdogan and his Justice and Development Party better known by its Turkish acronym, AKP have traditionally drawn support from thecountry's religious and conservative classes and are regarded with suspicion by secular

absolutists. For Arab Islamists, Turkey's success is proof that they can modernize theircountries without breaking away from their religious moorings. Erdogan's Westernadmirers see it the other way around: proof that political Islam needn't be an enemy ofmodernity. And if any evidence were needed that Erdogan's way leads to politicalsuccess, the AKP won its third general election in June, by a landslide.But can Erdogan's way lead Egypt, Tunisia and Libya to the political stability andeconomic strength Turkey now enjoys? Erdogan claims to be ambivalent whether Arabstates seek to emulate his success. "If they want our help, we'll provide any assistancethey need," he told TIME in an interview during his visit to New York. "We do not have amentality of exporting our system." But he doesn't deny reaching out to the potential

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leaders of the Arab Spring states: "I intentionally wanted to talk to the presidentialcandidates, the new political parties there, and I had the opportunity to get together withlots of people in order to grasp the situation."See photos of the Kurdish rebels.

Read

more:http://www.time.com/time/magazine/article/0,9171,2099674,00.html#ixzz1eaElVFSJ

Senior Fellow, S. Rajaratnam School of International Studies, Nanyang Technological University NTU,

Singapore

Senior Research Fellow

Contemporary Islam and Religion in Southeast Asia Programme

RSIS | S. Rajaratnam School of International Studies

University of Sussex (BA, Philosophy, MA, Philosophy), SOAS (MA, Southeast Asian Studies),

University of Essex (Phd, Politics and Government, Critical Theory)

Apa Hubungan Dr. Mahathir dgn Yahya Cohen (Yahudi Singapore)Artikel dari "Australian Jewish News" di bawah memberitahu kita beberapa perkara

menarik berkaitan Dr Mahathir:

1.0 Dr Mahathir berkawan baik dengan seorang Yahudi Singapore bernama Yahya

Cohen.1.1 Yahudi Yahya Cohen ini adalah rakan sekelas Dr Mahathir sewaktu beliau belajar

di Universiti Malaya di Singapore

1.2 Yahya Cohen kemudiannya menjadi Pengerusi Persatuan Perubatan Singapura

Artikel ini telah menyebabkan Hanief dari Hanief.blogspot.com disiasat oleh pihak

MCMC. Oleh kerana Hanief bekerja di Singapura, maka ibu bapa Hanief telah diseret

MCMC.

Jelas sekali, UMNO takut sekali rahsia hubungan Mahathir dengan beberapa ekor

Yahudi antarabangsa ini terdedah.

Ini kerana, selama ini Dr Mahathir ke hulu ke hilir menjual cerita kononnya Anwar

Ibrahim adalah agen Barat dan Agen Yahudi.

Rupa2 nya Mahathir rupanya yang ada udang di sebalik batu. Rasanya Anwar

Ibrahim tidak lah sampai berutus warkah cinta dengan bekas Perdana Menteri Israel,

Yitzhak Rabin seperti yang dilaporkan oleh artikel di bawah ini.

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Saya tak sabar nak dapatkan penerangan dari Dr Mahathir berkaitan artikel dan

beberapa dakwaan dalam artikel di bawah ini. Amat menarik sekali kalau boleh

didapatkan penerangannya dgn kadar segera.

2.0 Dr Mahathir sering berutus surat dengan Yitzak Rabin, bekas Perdana Menteri

Israel.

2.1 Sehingga pernah mengajurkan lawatan sambil belajar bagi budak2 Yahudi dari

Israel untuk melawat Malaysia

2.2 Membawa masuk seorang intellek Yahudi tersohor ke Malaysia untuk satu

lawatan rasmi

Islamic Renaissance Front out of MCA hudud forum

Dr Ahmad Farouk Musa

As a Chairman and Director of the Islamic Renaissance Front (IRF), I was in utterdisbelief and stupefaction after reading the news on The Star Online today entitled

"Expert views on hudud" and The New Straits Times "Hudud forum for MCA

members".It was stated that IRF's Research Fellow, Ahmad Fuad Rahmat, would be talking partin a forum on Dec 4 at Wisma MCA to counter the opposition on the proposed Hudud

Law.

MCA President Dr Chua Soi Lek claimed that we either progress with the leadership ofNajib Abdul Razak or go backward with PAS that is adamant about implementing

hudud law.

IRF has to make its stand very clear. We were invited to participate in a forum todiscuss about hudud and its implication to the non-Muslims.

We were also made to understand that Dr Siti Mariah from PAS would be one of thepanelists.In no uncertain terms would we have agreed to participate in this forum if theintention of MCA was made clear to us beforehand.

We agreed on good faith that there would be an intellectual discussion on this issue.

However it seems that Dr Chua Soi Lek has twisted the facts and turned it to becomea front supporting the Prime Minister and anti-opposition.

IRF has its own stand regarding hudud law. We have issued statements about ourstand. It is wrong to say that our stand on hudud is in line with the currentGovernment.

Our unique stand has nothing to do with mundane politics and should not beconstrued as an endorsement for the prevailing injustice in our system.

We are very saddened with this twisted fact that has tainted our credentials. We

therefore decided to formally withdraw our participation and will never participate inany forums or dialogues organised by MCA in the future.

Dr Ahmad Farouk Musa is chairman and director of the Islamic Renaissance Front.

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Sebahagian parti-parti pembangkang yang kononnya berlabel Islam menunjukkan kebodohan

mereka apabila gemar menjulang dan memuja tokoh-tokoh Syi'ah.

Mereka mahu tegakkan hudud, tetapi dalam masa yang sama gemar puji Syi'ah. Sedangkan

dalam masa yang sama, Syi'ahlah yang banyak tolak dan merosakkan hadis-hadis berkaitan

hudud secara terbuka! Antaranya dengan cara mengkafirkan dan menyesatkan sahabat-sahabat

dan para ulama hadis yang meriwayatkan hadis-hadis Nabi tentang hudud dan selainnya.

Parti pembangkang juga sering menggambarkan dan menjaja video serta gambar-gambar tokoh

syi'ah kononnya zuhud dan taat dalam agama. Tetapi mereka menyembunyikan gambar tokoh-

tokoh Syi'ah ini solat pun tak betul, berbeza dengan ahlus sunnah, dan solat sampai sembah

kubur dan gambar rahib-rahib mereka sendiri.

Anwar On The Temptation Of PowerbyAnwar Ibrahimon Tuesday, November 22, 2011 at 9:35am

Malaysiakini

Anwar Ibrahims ease at finding parallels between seemingly contending beliefs and his comfort in paradox was in

evidence at a forum in Kolkata over the weekend.

Invited to an Indian Muslim NGOs silver jubilee conference themed Good Governance in a Globalising World,

Anwar held forth on Governance and Ethics in one segment of the three-day affair organised by the Institute of

Objective Studies, a highly regarded research organisation with links to the International Institute of Islamic

Thought and the Economic and Social Council of the United Nations.

The thrust of Anwars presentation revolved around the temptation of power to think that it is always twinned with

virtue.

He cited the admonitory wisdom of Caliph Umar Abdul Aziz, one of Prophet Muhammads political successors, who

appointed monitors to watch over his conduct.

Anwar quoted Umars rationale to his monitors: Rulers usually appoint people to watch over their subjects. I

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appoint you to watch over me and my conduct.

This oft-cited quotation from Umar helps the Malaysian opposition leader to dilate on another favorite oracular

pronouncement: Mans capacity for justice makes democracy possible, but mans inclination to injustice makes

democracy necessary this one from the Christian theologian Reinhold Niebuhr.

As long ago as his 1996 Budget speech to Parliament as finance minister, Anwar cited this cautionary wisdom as a

check on the temptations of power to vanity, complacency and hypocrisy.

Anwar told the audience during his segment of the conference that a critique of hubris was necessary to keep the

apparatus of even democratic states from the temptations of extrajudicial procedures that result in injustice and

the muzzling of dissent and opposition.

Yet again, he held up as a guide for the restraint of power the maqasid shariah, the 12th century formulation of

the Islamic jurist Al Shatibi, which posited the protection of life, property and the preservation of peace as the

higher goals of syariah.

Anwar said a holistic conception of the maqasid shariah was the guarantee against the rigid interpretation and

application of syariah.

Tagores poetry

Anwar said he was conscious that the venue of the conference, Jesuit St Xaviers College, was where Nobel literary

laureate Rabindranath Tagore studied as a boy.

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In this year of the 150th anniversary of his birth, I am reminded of Sir Rabindranath Tagores gesture of returning

his knighthood in protest against the Amritsar massacre of 1919, said Anwar who has cited Tagore (right) as one

of the progenitors of the Asian Renaissance espoused by the Malaysian leader since the mid-1990s.

Not only must power resist the temptation to think that it is always twinned with virtue, but fame must always be

accompanied by solicitude for those who suffer from mans inhumanity to man, said Anwar in praise of Tagore

who was born in Kolkata in 1841, received the Nobel for literature in 1913, and was knighted in 1915.

Anwar said that in Tagores poetry and short stories there was always the emphasis on freedom and reason and

because he conveyed these ideas in mystic terms, he encountered much misunderstanding in the West.

In expatiating on the philosophic identity of noble minds, Anwar quoted the following lines from Tagores poetry:

Where the mind is without fear and

the head is held high

Where knowledge is free

Where the world has not been

broken up into fragments by

narrow domestic walls.

He said that the lines conveyed the same sentiment embodied in Philippine national hero Jose Rizals declaration in

his book El Filibusterismo: Within a few centuries, when humanity has become redeemed and enlightened, when

there are no races, when all peoples are free, when they are neither tyrants nor slaves, colonies nor mother

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countries, when justice rules and man is a citizen of the world

These two men born in the same year in different countries on the same continent, articulators and strugglers for

the liberation of not only their peoples but also of their continents, are the precursors of the Asian Renaissance

through their lofty vision of the human pageant and of where it should eventuate.

Their dream was not only for human emancipation but also for mans ethical governance without which all

struggle is futile and all striving meaningless, concluded Anwar.

Peaceful Assembly Bill is Unconstitutional

The Malaysian Insider

The government tabled the Peaceful Assembly Bill 2011 in parliament this morning. It is with shock and disbelief

that the nation received news of the details of the bill. This bill has made meaningless the rakyats right to freedom

of assembly, in blatant breach of Article 10(1)(b) of the Federal Constitution.

In short, the bill itself is unconstitutional. From the particulars, it is clear that the real intention of Najib and his

government is to make it as difficult and burdensome as possible for the rakyat to peacefully assemble. We are

now indisputably worse off than we were

under the provisions of the Police Act 1967. Our objections are as follows:

1) The bill outlaws street protests. This is unconstitutional as it is in breach of Article 10 of the Federal Constitution.

This is not a reasonable restriction, but a restriction that renders nugatory the right to peacefully assemble. There

is no reason why street protests

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should be outlawed; it is the job of the police upon notification to manage traffic and other matters.

In any event, any traffic congestion in recent protests has been caused by the police themselves by putting up

unnecessary road-blocks. Street protests are a normal, harmless and integral part of any functioning democracy.

There is no such restriction in the laws of other democratic countries such as UK, US, Australia, Canada, Finland or

South Africa.

It is completely inconsistent with international norms and practices as well as the UDHR. Surprisingly, the

government has been claiming that they would be adopting best practices from some of these other countries. This

was clearly another lie.

2) The bill imposes a 30-day advance notice to authorities prior to holding an assembly. This is an onerous and

unnecessary requirement intended to make it as difficult as possible for the rakyat to convene any assembly. If the

issue is current and of urgency, are we to wait for a month before holding an assembly?

Must we wait a month if we want to gather to hand over a memorandum to the government? In the UK under the

Public Order Act 1986 only a six-day notice is required. In Western Australia it is four days, in South Africa seven

days and in Finland it is only six hours!

3) Section 8, which allows the IGP to take such measures as he deems necessary is widely couched and open to

abuse. It grants new untrammelled powers to the police vis-a-vis public assemblies. Any conditions the police may

be allowed to impose must be minimal,

limited and clearly spelled out in the bill.

4) Fines of up to RM20,000 for non-compliance are excessive and calculated to frighten and discourage those who

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wish to assemble. This bill should have been titled the Restriction of Assembly Bill! It has rendered worthless the

peoples right to peacefully assemble. Najib perpetrated a massive confidence trick upon the rakyat when he

promised reform of the right to assemble on Malaysia Day this year.

This bill is a joke in absolute bad taste and will make our country the laughing stock of the world. BN and Najib are

truly practising Orwellian doublespeak. When they said freedom of assembly, they meant the complete opposite.

This ridiculous bill, which makes a mockery

of our democratic values, must be immediately withdrawn.

Instead, the Police Act must be amended to remove the permit requirement and replace it with a simple

notification, as is the practice in other democratic nations.

Rektor UIA batalkan program timbalan menteri

Universiti Islam Antarabangsa (UIA) dikatakan telah membatalkan program bicara e-

book(buku elektronik) Timbalan Menteri Pengajian Tinggi Datuk Saifuddin Abdullah,

malam tadi.

Alasan yang diberikan adalah Akta Universiti dan Kolej Universiti (AUKU) sedang

hangat diperkatakan.

Saifuddin dilarang dialog di UIA.

Menurut jadualnya, pada 21 Nov, jam 8.15 malam, Datuk Saifuddin Abdullah,timbalan menteri pengajian tinggi membicarakan e-bookbeliau, kata pegawai khasmedianya, Fadzmel Fadzil dalam emelnya kepada Malaysiakini.

Saifuddin, yang dilihat sebagai pemimpin berfikiran terbuka dan lantang dalam

Umno, dijadualkan membincangkan buku bertajuk Kalau Saya Mahasiswa.

Dialog anjuran Persatuan Pelajar Undang-Undang UIA sepatutnya diadakan di

auditorium utama universiti itu di Gombak, Kuala Lumpur.

Menurut Fadzmel, Saifuddin dimaklumkan mengenai pembatalan itu pada saat akhir

dan diberitahu ia akan ditangguh ke tarikh yang lain.

Menurut Saifuddin, beliau (juga) mendapat maklumat daripada timbalan rektor Hal

Ehwal Pelajar UIA bahawa pembatalan itu adalah atas arahan Rektor UIA (Profesor

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Datuk Zaleha Kamaruddin).

"Alasan pembatalan adalah kerana isu AUKU sedang hangat diperkatakan, katanya.

Kalau Saya Mahasiswa adalah buku kelima ahli parlimen Temerloh itu yang

diterbitkan pada tahun 2009. Ia boleh dimuat turun dan dibaca di laman

www.saifuddinabdullah.com.my.

Oktober lalu, Mahkamah Rayuan memutuskan bahawa Seksyen 15(5) AUKU yang

membenarkan universiti mengambil tindakan disiplin terhadap pelajarnya sebagai

tidak sah dan mencabul kebebasan bersuara.

Ada tangan ghaib?

Sementara itu, Timbalan Ketua Pemuda PAS Wilayah Persekutuan Mohamad Suhaimi

Abdul Aziz berkata, pihaknya mengesyaki ada tangan ghaib atau campurtanganpolitik sehingga program itu dibatalkan pada saat akhir.

"Apakah kerana sikap keterbukaan serta kelantangan Datuk Saifuddin yang cubamembawa pendekatan baru dalam menangani isu mahasiswa serta AUKU, makabeliau juga disenarai hitamkan?" soalnya.

Dalam kenyataannya petang ini, Mohamad Suhaimi mempersoalkan, apa masalahnyaAUKU turut dibincangkan secara ilmiah dan siapa lagi layak membincangkan isu itujika tidak Saifuddin sebagai timbalan menteri yang mempunyai autoriti dalam isu itu.

Dewan itu menyifatkan sikap yang lahir dari "mentaliti ketinggalan zaman" yangsebegitu menunjukkan UIA semakin mengundur ke belakang.

Ketuanan Melayu untuk Mengkayakan Diri dan Anak Beranak

Para pembaca sekelian, dipersilakan membuat penilaian sendiri. Perjuangan "Ketuanan Melayu"

adalah kata kod untuk mengkayakan diri sendiri dan anak beranak.

Melayu biasa macam saya ini terpaksa bekerja bertungkus lumus untuk mencari sesuap nasi.

Berjuta Melayu lain yang terpaksa ikat perut untuk membesarkan anak-anak mereka.

Pemimpin2 UMNO jadi kaya raya sekelip mata dengan menjual tanah Melayu.

HIDUP MELAYU!!!!

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Invocations - 26th Dhul Hijjah 1432 (22nd November 2011)

http://www.malaysiawaves.com/2011/11/ketuanan-melayu-untuk-mengkayakan-diri.htmlhttp://www.malaysiawaves.com/2011/11/ketuanan-melayu-untuk-mengkayakan-diri.html

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Narrated Abu Musa (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The example of the onewho celebrates the Praises of his Lord (Allah) in comparison to the one whodoes not celebrate the Praises of his Lord, is that of a living creaturecompared to a dead one."

Bukhari Vol. 8 : No. 416The Philippine Claim to Sabah: Is It Timefor a War Dance? (Part 3 of 3)WRITTEN BYMARVIN BIONAT

Philippine Annexation or Sabahan Independence

It is inadequate for the Philippines to present its claim only in terms of its historic and legal rights. Unlike

municipal law, international law is heavily politicized. That there is hardly a consequential political force

within Sabah that favors joining the Philippines is a sobering thought to advocates of the Philippine claim.

The fact that there are currently numerous contending claims to being the legitimate Sultan of Sulu does not

help.

With a land area of 72,500 square kilometers and a population of 3.2 million, Sabah is certainly big enough to

constitute a people. For sure, the international community would want to respect the wishes of the

inhabitants. Any forcible attempt by the Philippines to annex Sabah will likely be met with international

condemnation as it will be a violation of a peoples right to self-determination.

The prospect of Sabah becoming independent like Singapore is slightly better, although not likely in the short

term. In the early 1960s, Philippine President Diosdado Macapagal publicly advocated that if the

governments claim to Sabah failed, it should support Sabahs complete independence from the central

government in Kuala Lumpur. He claimed to have been contacted by leaders of Sabahs independence

movement who believed that their support was growing.

For decades, the local Sabah government has complained about neglect by Kuala Lumpur. Sabahans keep

only 5 percent of the revenue from their exports of oil and gas; the rest goes to the central government. In

addition, Sabahs share of development allocation is disproportionately small; its educational policy is totally

under the control of the Ministry of Education, which sends to Sabah teachers from Peninsular Malaysia; and

huge plantations in Sabah are owned and operated by federal government agencies. The grievances are

major and fuel deep resentment. However, most post-colonial independence movements are based on an

overwhelming ethnic support. Singapores secession from Malaysia was successful, because it was (and still

is) about 75 percent Chinese, while Sabah, after decades of legal and illegal immigration, is now an even mix

of Kadazan-Dusun: 17.8 percent; Bajau: 13.4 percent; Bruneian Malay: 11.5 percent; Chinese: 13.2

percent; other Bumiputra: 14.6 percent; and non-Malaysian citizens: 25 percent. Calculated or not, the

demographic trend in Sabah is a classic picture of divide and rule by a remote power.

In addition to the lack of ethnic power and dominance to launch an independence movement, Malaysias

anti-subversion laws have become one of the toughest in the world. Detention without trial is allowed. Also,

as states are entitled to do, Malaysia can conveniently invoke the inviolability of its territorial integrity to

discourage outside support in serious efforts to dismember its territory. It will use force to assert this national

right. (It should be noted here that while UN Resolution 1514 (XV) forbids secession, the General Assembly

also implied in a 1970 declaration that secession may be allowed if the government does not represent the

http://www.thelobbyist.biz/perspectives/bottom-line/1032-the-philippine-claim-to-sabah-is-it-time-for-a-war-dance-part-3-of-3http://www.thelobbyist.biz/perspectives/bottom-line/1032-the-philippine-claim-to-sabah-is-it-time-for-a-war-dance-part-3-of-3http://www.thelobbyist.biz/perspectives/bottom-line/208-bionathttp://www.thelobbyist.biz/perspectives/bottom-line/208-bionathttp://www.thelobbyist.biz/perspectives/bottom-line/208-bionathttp://www.thelobbyist.biz/perspectives/bottom-line/208-bionathttp://www.thelobbyist.biz/perspectives/bottom-line/1032-the-philippine-claim-to-sabah-is-it-time-for-a-war-dance-part-3-of-3http://www.thelobbyist.biz/perspectives/bottom-line/1032-the-philippine-claim-to-sabah-is-it-time-for-a-war-dance-part-3-of-3

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people.)

Prognosis

Resolving the Sabah problem is not an easy one. International law is not adequate to provide a quick

solution. There is no compulsory judicial settlement to resolve the issue. As mentioned, Philippine

annexation is hardly conceivable, at least until Filipinos loyal to the old country become a dominant politicalforce within Sabah. Likewise, the success of an independence movement may also depend on the

emergence of a dominant ethnic group.

As it is, the status quo favors Malaysia. They dont lose anything by not doing anything, at least not in terms

of negotiations. The Philippines and the Sultan of Sulu will need to build leverage to further their claim.

Again, one trend that can alter the equation is demographics. In 1970, there were only 18,362 Malays in

Sabah. That population jumped to 303,500 in 2001. To further Malaynize Sabah, former Prime Minister

Mohamad Mahathir granted citizenship to illegal immigrants, including thousands of Filipinos. As a result,

Sabahs population jumped from 653,000 in 1970 to 3.2 million in 2010, of which 1.7 are foreigners.

The net result of immigration trends and the government policy to absorb even those in the country illegally is

a less Christian Sabah and the dominance of United Malays National Organisation, a Muslim-based political

party. Early in the 20th century, the Kadazan-Dusuns, majority of whom are Christians, were the dominant

ethnic group, comprising about 42 percent of the population. By 2010, they represented less than 18

percent. Now Sabah is 64 percent Muslim and only 27 percent Christian.

Key questions: Will the Muslim majority in Sabah overcome their ethnic differences and consider

independence? Probably not, since Malaysia is a predominantly Muslim country both demographically and

politically, and the groups that tend to call for independence are the non-Muslims. The de-Christianization of

Sabah is preventing a situation akin to the successful independence movement in East Timor, where non-

Muslims fought for independence powered by their ethnic and religious self-identify.

The one factor that might create a pro-independence movement among Muslims is a politically savvy Sultan

of Sulu who effectively reaches out to Sabahans as their true leader. Certainly, the legalization and

assimilation of Filipino immigrants from Mindanao favors this scenario. Wilfred M. Bumburing, a leader of

United Pasokmomogun Kadazandusun Murut Organisation, a Christian-based party, warns of a reverse

takeover of the state by immigrants (especially Filipinos), who may opt for the independence of Sabah.

If Malaysia continues to refuse to talk about the issue, it is quite possible that a frustrated Sultan might

decide to reassert his proprietary claim (by nullifying the 1962 transfer of claim rights to the Philippine

government on the ground that all peaceful means have been exhausted) and seek the help of the MNLF to

regain its territory. Considering that Filipino Muslims in Sabah, especially the illegal immigrants, are

reportedly harassed and maltreated, there is a fair chance that the Sultan can muster enough support.

The idea that Malaysian businessmen might pool a huge amount to offer to buy the territories from the

Sultanate (rather than negotiate a purchase with Manila politicians) is also within the realm of possibilities.

This will be like snatching Sabah from under the Philippines arm, but a desperate Sultanate can let it

happen. The Philippines can prevent this by permanently acquiring the proprietary rights ahead of the

Malaysians, also by offering compensation to the Sultan. This may obviate the dragging of the MNLF into

the fray, but it will lead to a more permanent stalemate and a prolonged tension in the region.

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Probably a more realistic win-win scenario, after the Philippines and the Sultan of Sulu have built some

leverage (including a forceful re-assertion of the Philippine claim and the Sultan gaining more active local

support within Sabah, perhaps including the mobilization of the MNLF), is Malaysia offering a more

commensurate lease money to the Sultan, who in turn accepts and invests in the development of both Sulu

and Sabah.

Whatever the short-term developments may be and however strong a legal case the Philippines may

present, the forces of international politics is on Malaysias side, mainly because it has effective control over

the disputed territory.

Bottom line: There wont be a wild and crazy war dance tonight, but will building sufficient negotiating

leverage to bring Malaysians to the table include firing some shots? Maybe

KUIS dan jawapan 'auta'

Nur Sakinah Hanani

Setiap kali membaca luahan rakan-rakan di media berhubung Kolej Universiti Islam

Antarabangsa Selangor (KUIS), saya sangat berharap akan ada perubahan.

Selepas saya sendiri hampir berputus asa apabila sejak 3 tahun belajar di sini, sering

menghadapi masalah yang sama, jawapan' yang sama.

Bahkan mungkin saya boleh istilahkan sebagai jawapan' yang lebih berbentuk auta'.

Seluruh pelajar KUIS diwajibkan tinggal di asrama, saya pernah bertanyakan kepadaseorang pegawai pentadbir, sebab apa arahan itu dikuatkuasakan?

Jawapan yang diberikan sangat menyejukkan hati saya sebagai seorang pelajar yang

berlatarbelakangkan pengajian Islam, iaitu supaya mudah ditarbiyah dan dibentuksahsiahnya.

Namun entah bagaimana, sebelum peperiksaan pada semester yang lepas, sayatergerak hati untuk bertanya kepada pegawai pentadbir yang lain, untuk kali yang

kedua, benarkah sebabnya untuk untukmaslahattarbiyah?

Pegawai ini kelihatannya mengerutkan dahi dan lantas berkata secara sinis, sebabuntuk mentarbiyah itu hanyasebab sekunder' sahaja.

Sebab utama, katanya, apabila seluruh pelajar duduk di asrama, kolej dapat

menggunakan yurannya untuk membayar balik yuran tetap' kepada konsultan yangbertanggungjawab membina hostel tersebut di peringkat awalnya, sebagaimana

termaktub dalam perjanjian antara pihak KUIS dengan pemaju.

Ternyata jawapan kedua yang disertakan dengan fakta ini sungguh meruntun hatisaya. Saya rasa lemah danbendul' sehingga mudah diperbodohkan dengan jawapan

yang tidak jujur.

Saya tidak menyangka sebab untuk mentarbiyah hanyalah alasan untuk menutup

keadaan terdesak pentadbir untuk menyedut duit pelajar.

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Andai benar cakap-cakap di kalangan warga KUIS bahawa kroni bekas pemimpin

negeri terlibat dalam perjanjian pembinaan asrama yang menyusahkan dan tidakadil, mengapa harus disusahkan pelajar yang sememangnya tidak berkemampuan?

Mengapa digunakan istilah tarbiyah' untuk menutup masalah sebenar?

Lebih menyedihkan apabila pihak yang bertanggungjawab berkomunikasi dengan

pelajar menggunakan layanan minda kelas ke-3'.

Dengan bahasa sindiran, ayat-ayat sinis, dialog kasar, kerap tiada apabila pelajar

ingin berjumpa dan menabur janji yang tidak bernoktah seolah-olah menganggap

kami ini penyibuk dan pengganggu.

Saya tidak tahu berapa lama akan bertahan dengan keadaan ini.

Press Release: Peaceful Assembly Bill is more restrictive than present

law and must be improved

While the Malaysian Bar welcomes the Peaceful Assembly Bill (Bill), which recognises thefreedom of assembly as guaranteed by Article 10(1)(b) of the Federal Constitution1 , the Bar is

surprised that a street protest2

is prohibited, as it is a form of assembly in motion, orprocession, that is already legally recognised in section 27 of the Police Act 1967. Such an

assembly in motion is also permitted in most, if not all, of the jurisdictions that we wouldconsider as having a model piece of legislation.

3Furthermore, there have been several peaceful

street protests in Malaysia.4

This prohibition as well as certain other provisions were not disclosed to us as being part of the

contents of the Bill, during the consultation process between the Malaysian Bar and the Attorney

Generals Chambers.

In its present form, the Bill is more restrictive than present law, and must be improved. TheMalaysian Bar proposes that the provisions of the Bill be amended, including:

(1) Allow street protests, which the Bill recognises in the definition of an assemblyas

including a moving assembly. The prohibition of a street protest is inconsistent with section

10(e)(viii) of the Bill itself (regarding the notification process), which refers to an assembly inprocession;

(2) Permit spontaneous assemblies, following the United Kingdom example, where no advance

notice is required where it is not reasonably practicable to give such notice (such as protestsagainst declarations of war);

(3) Impose a statutory obligation on the police and government (namely the Minister of Home

Affairs, in the Bill) to promote freedom of assembly. The model to emulate is Finland, wherethe government is required to promote the exercise of freedom of assembly by protecting the

right to assemble without hindrance and by providing for the necessities of the assembly, and the

police is under a duty to safeguard the exercise of the freedom of assembly;

(4) Omit certain conditions that the police may impose under section 15(2), namely the conduct

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of participants during the assembly and any inherent environmental factor, cultural or religioussensitivity and historical significance of the place of assembly. The objectives of theserestrictions have already been catered to in existing law such as the Penal Code, and the First

Schedule of the Bill, but in a less restrictive form;

(5) Delete the presumption in section 19 regarding who is deemed to be an organiser, because itis an overreaching provision and goes too far;

(6) Omit paragraph (c) of section 21(1), which empowers the police to arrest any person at theassembly [who] does any act or makes any statement which has a tendency to promote feelings

of ill-will, discontent or hostility amongst the public at large or does anything which will disturb

public tranquility; and

(7) Remove the prohibition on the participation of, and organisation by, children, as it is

restrictive and contrary to our international obligations under the Convention of the Rights of the

Child (CRC), which Malaysia acceded to in 1995. On 6 June 2010, Malaysia withdrew its

reservations to Articles 1, 13 and 15 of the CRC, thus allowing children the freedom to havetheir say, and the right to form associations and assemble peacefully.

On the same day, Dato Sri Shahrizat Abdul Jalil had said that the government would give

children the freedom to have their say and the right to form associations and to assemble

peacefully. She added that the move was in line with the recognition given to children's rights,

as they would be the nation's future leaders. In Finland, a person who is without full legalcapacity but who has attained 15 years of age may arrange a public meeting, unless it is evident

that he/she will not be capable of fulfilling the requirements that the law imposes on the arranger

of a meeting, while other persons without full legal capacity may arrange public meetingstogether with persons with full legal capacity.

This Bill, like section 27 of the Police Act, vests wide powers in the police, who are empowered

to impose restrictions and conditions, and to disperse assemblies and arrest participants. Thepolices past consistent and atrocious conduct in suppressing assemblies shows that it is crucial

that the police change their mindset and abandon the culture of impunity in managing freedom of

assembly. In other jurisdictions, the power to impose restrictions and conditions vests in thelocal authority or a procession commission.

Finally, the Minister of Home Affairs is empowered by the Bill to make regulations for the bettercarrying out of the provisions of the Act. It is important that these regulations facilitate freedom

of assembly, instead of further restricting it.

Only when the improvements outlined above are implemented, would we begin to have alegislation in the public interest, which truly upholds, protects and promotes freedom of

assembly.

Lim Chee Wee

President

Malaysian Bar

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22 November 2011

____________________________________

1Article 10(1)(b) provides that all citizens have the right to assemble peaceably and without

arms, subject only to such restrictions as Parliament may impose by law as it deems necessary orexpedient in the interest of security of the country or public order.2Defined in section 3 of the Bill as an open air assembly which begins with a meeting at a

specified place and consists of walking in a mass march or rally for the purpose of objecting to oradvancing a particular cause or causes.3

Examples include the United Kingdom, Finland and Queensland.4For instance, the Bars Walk for Justice in 2007, to demand a Royal Commission of Inquiry

and the BERSIH 2.0 rally in July 2011. Most recently, a number of peaceful protests against the

amendments to the Employment Act 1955 were held nationwide on 3 Nov 2011. It was reported

in the media that [s]everal police officers were seen directing traffic and assisting protesters at

one such protest, in Petaling Jaya, Selangor.

Islamic Renaissance Front out of MCA hudud forum

Dr Ahmad Farouk Musa

As a Chairman and Director of the Islamic Renaissance Front (IRF), I was in utter disbelief

and stupefaction after reading the news on The Star Online today entitled "Expert views onhudud" and The New Straits Times "Hudud forum for MCA members".

It was stated that IRF's Research Fellow, Ahmad Fuad Rahmat, would be talking part in aforum on Dec 4 at Wisma MCA to counter the opposition on the proposed Hudud Law.

MCA President Dr Chua Soi Lek claimed that we either progress with the leadership of NajibAbdul Razak or go backward with PAS that is adamant about implementing hudud law.

IRF has to make its stand very clear. We were invited to participate in a forum to discussabout hudud and its implication to the non-Muslims.

We were also made to understand that Dr Siti Mariah from PAS would be one of thepanelists.

In no uncertain terms would we have agreed to participate in this forum if the intention ofMCA was made clear to us beforehand.

We agreed on good faith that there would be an intellectual discussion on this issue.However it seems that Dr Chua Soi Lek has twisted the facts and turned it to become afront supporting the Prime Minister and anti-opposition.

IRF has its own stand regarding hudud law. We have issued statements about our stand. It

is wrong to say that our stand on hudud is in line with the current Government.

Our unique stand has nothing to do with mundane politics and should not be construed as

an endorsement for the prevailing injustice in our system.

http://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nation

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We are very saddened with this twisted fact that has tainted our credentials. We therefore

decided to formally withdraw our participation and will never participate in any forums or

dialogues organised by MCA in the future.

Dr Ahmad Farouk Musa is chairman and director of the Islamic Renaissance Front.

Islamic Renaissance Front out of MCA hudud forum

Dr Ahmad Farouk Musa

As a Chairman and Director of the Islamic Renaissance Front (IRF), I was in utter disbelief

and stupefaction after reading the news on The Star Online today entitled "Expert views onhudud" and The New Straits Times "Hudud forum for MCA members".

It was stated that IRF's Research Fellow, Ahmad Fuad Rahmat, would be talking part in aforum on Dec 4 at Wisma MCA to counter the opposition on the proposed Hudud Law.MCA President Dr Chua Soi Lek claimed that we either progress with the leadership of NajibAbdul Razak or go backward with PAS that is adamant about implementing hudud law.

IRF has to make its stand very clear. We were invited to participate in a forum to discuss

about hudud and its implication to the non-Muslims.We were also made to understand that Dr Siti Mariah from PAS would be one of the

panelists.

In no uncertain terms would we have agreed to participate in this forum if the intention ofMCA was made clear to us beforehand.We agreed on good faith that there would be an intellectual discussion on this issue.

However it seems that Dr Chua Soi Lek has twisted the facts and turned it to become afront supporting the Prime Minister and anti-opposition.

IRF has its own stand regarding hudud law. We have issued statements about our stand. It

is wrong to say that our stand on hudud is in line with the current Government.

Our unique stand has nothing to do with mundane politics and should not be construed as

an endorsement for the prevailing injustice in our system.We are very saddened with this twisted fact that has tainted our credentials. We thereforedecided to formally withdraw our participation and will never participate in any forums ordialogues organised by MCA in the future.

Dr Ahmad Farouk Musa is chairman and director of the Islamic Renaissance Front.Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Invocations - 26th Dhul Hijjah 1432 (22nd November 2011)

http://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://www.nst.com.my/local/general/hudud-forum-for-mca-members-1.9136http://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nationhttp://thestar.com.my/news/story.asp?file=/2011/11/22/nation/9950299&sec=nation

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Narrated Abu Musa (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The example of the one

who celebrates the Praises of his Lord (Allah) in comparison to the one who

does not celebrate the Praises of his Lord, is that of a living creature

compared to a dead one."

Bukhari Vol. 8 : No. 416

Abdul Kabir Hussain SolihuAssociate Professor

About This Course

The undergraduate programme is designed to equip students with a comprehensive knowledge in the

major courses of the Qur'an and the Sunnah, generally applied in Islamic disciplines. It offers students

with relevant courses that incorporate both the theoretical and practical methods of study, coveringthe classical and contemporary subject matters as well as issues related to Quranic and Sunnah

studies.

Contact Information

Abdi Omar ShuriyeAssociate Professor

Postgraduate Admissions

Mailing Address

Admissions Sections,

Centre for Postgraduate Studies,

International Islamic University Malaysia,

P.O. Box 10,

53100 Kuala Lumpur,

MALAYSIA Telephone: (+603) 6196 5202/5205 Fax: (+603)-6196 4252/4250

Email:pgstudy@iium.edu.my

Dari Ibnu Abbas r.a katanya, Rasulullah s.a.w bersabda: Aku melihat ke syurga, maka kelihatan olehku kebanyakan

penghuninya ialah orang-orang miskin. Dan aku melihat pula ke neraka, maka kelihatan olehku kebanyakan penghuninya

ialah wanita.

(Muslim)Dari Zainab ats-Thaqafiy r.a katanya:Apabila kamu (para wanita) mengikuti solat Isya berjamaah di masjid, maka

janganlah memakai harum-haruman ketika itu.

(Muslim)

mailto:pgstudy@iium.edu.mymailto:pgstudy@iium.edu.mymailto:pgstudy@iium.edu.mymailto:pgstudy@iium.edu.my

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Contact Information

Department:

Kulliyyah Of Engineering

Location:

Gombak

Extension No:

4428

Arabic Manuscripts in the British Library -

History & Biography

Arabic Manuscripts in the British Library

History & Biography

Biography

Over 130 copies of biographies of the Prophet Muhammad including works by al-Diyarbakri, al-Halabi,

Ibn Hisham, Ibn Sayyid al-Nas, al-Qastallani, al-Suyuti, al-Wasiti, al-Yahsubi, and others

Among the earliest such manuscripts are al-Waqidi'sKitab al-Maghazi(564/1169), Abu Nu'aym al-

Isfahani'sDala'il al-Nubuwah (590/1194), al-Mansur bi-Allah'sAjwibah fi taqaddum al-sahabah 'ala

'Ali(623/1226), a 13th-century manuscript of Ibn Ishaq'sSirat rasul Allah, and Ibn Qilij

Mughaltay'sKitab al-isharat ila sirat al-mustafa copied in the author's own lifetime (748/1347)

Many copies of the biographical works of al-Bakri al-Siddiqi, al-Dhahabi, Ibn 'Arabshah, Ibn 'Asakir, Ibn

Hajar al-'Asqalani, Ibn al-Jawzi, Ibn Qadi Shuhbah, al-Nabulusi, al-Sha'rani, al-Subki, al-'Utbi, al-Yafi'i,

and others

7 manuscripts of Ibn 'Arabshah's biography of Timur,'Aja'ib al-maqdar, including a 15th century copy

Among the oldest copies of other biographical works are Ibn 'Abd al-Barr al-Qurtubi'sKitab al-

isti'ab (564/1169), al-Kisa'i's Qisas al-anbiya'(617/1220), and Ibn Bashkuwal's al-Silah al-akhbar

a'immat al-Andalus (625/1227)

Manuscripts copied in the lifetime of their author include Ibn 'Asakir'sTarikh Dimashq (559/1163), Ibn

Hajar al-'Asqalani's Tabsir al-muntabih (834/1431), Ibn Khallikan'sWafayat al-a'yan (655/1257)

History

Many manuscripts of the works of Abu Shamah, al-Asma'i, al-Biruni, al-Bukhari, al-Hamdani, al-

Himyari, Ibn al-Dayba', Ibn Kathir, Ibn al-Shihnah, al-Maqqari, al-Maqrizi, al-Mas'udi, al-Qalqashandi,

al-Qaramani, Sibt ibn al-Jawzi, al-Suyuti, and others

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Among the earliest copies are al-Waqidi'sFutuh al-Sham wa-Misr (535/1140), al-Kindi'sAkhbar al-

Qudah al-Misriyinand Ta'rikh Misr wa-Wulatiha (both written 624/1227), al-Tabari's Tarikh al-rusul

wa-al-muluk (634/1236), Ibn Shamkh's Qawl fi al-akhbar allati yukhbar biha kathirun(639/1242), Ibn

Qutaybah'sKitab al-Ma'arif(644/1246), and al-Mas'udi'sMuruj al-dhahab (13th century)

Autograph manuscripts include a section of al-Dhahabi'sTa'rikh al-Islam wa-tabaqat al-mashahir wa-

al-a'yan (8th/14th c.) and al-Kutubi's 'Uyun al-tawarikh (also 8th/14th c.)

2 copies of Ibn Khaldun'sal-'Ibar made in the author's lifetime

Geography

Manuscripts of the works of 'Abd al-Mu'min ibn 'Abd al-Haqq, Abu al-Fida' al-Ayyubi, al-'Almawi, al-

Qazwini, and others

Amongst the earliest copies are Yaqut ibn 'Abd Allah'sKitab al-mushtarik wad'an (630/1233), Ibn Sa'id

al-Gharnati'sKitab al-jughrafiyah (700/1300), Ibn Sarabiyun's 'Aja'ib al-aqalim al-sab'ah (709/1309),

and al-Idrisi'sNuzhat al-mushtaq fi ikhtiraq al-afaq (725/1325)[^]

arabic Manuscripts in the British Library -

Hadith, Kalam

Hadith Kalam

Arabic Manuscripts in the British Library

Hadith, Kalam

Hadith

Many copies of hadith collections compiled by al-'Amili, al-'Ayni, al-Baghawi, al-Bukhari, al-Dihlawi, Ibn

al-Athir, Ibn Babawayh al-Qummi, Ibn al-Jazari, al-Kulayni, al-Mazandarani, al-Munawi, al-Mundhiri, al-

Sharif al-Radi, al-Tayyibi, al-Tabrizi, al-Sindi, al-Tirmidhi, al-Yahsubi, and others

12 hadith manuscripts made as early as the 6th/12th century, the oldest being Abu Dawud's al-

Sunan (511/1117), al-Kunduri's al-Jami' al-musannaf(520/1126), and al-Shafi'i'sal-Sunan al-

ma'thurah (623/1129)

Kalam

Copies of many works by Abu Hanifah, al-Birkawi, Ibn 'Abd al-Wahhab, Ibn Babawayh al-Qummi, Ibn

Kamal Pasha, Ibn Sina, Ibn Zarruq al-Burnusi, al-Mansur bi-Allah, al-Rassi, al-Sanusi, and others

50 manuscripts of the works of al-Ghazali including al-Maqsad al-asnaf fi asma' Allah al-

husna (595/1199)

Among the earliest manuscripts are 4 works copied in 479/1086, al-Hadi ila al-Haqq'sAjwibat al-Hadi,

http://www.brill.nl/arabic-manuscripts-british-library-history-biographyhttp://www.brill.nl/arabic-manuscripts-british-library-history-biographyhttp://www.brill.nl/arabic-manuscripts-british-library-history-biographyhttp://www.brill.nl/arabic-manuscripts-british-library-history-biography

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al-Murtada li-Din Allah'sKitab masa'il ... Ibn al-Hasan, and al-Rassi'sKitab al-masa'ilandKitab

mustakhraj min kitab al-Tafri' al-Hasan

Manuscripts copied in the lifetime of their author include al-Dawwani'sSharh al-'aqa'id al-

adudiyah (15th c.) and al-Taftazani'sSharh 'aqa'id al-nasafi(768/1367)

Rich in authors popular in India or of Indian origin including al-Baghandi, al-Damad, Fayd al-Kashani,

al-Isfahani, al-Jurjani, al-Khayali, al-Lakhnawi, al-Qarabaghi, al-Qushji, al-Siyalkuti, al-Taftazani and al-

Tusi

Amnesty International (1962 - 2006)

Amnesty's Country Dossiers (1975- ) and Publications (1962- )This collection of documents from Amnesty

International's Research Archives contains Amnesty's Country Dossiers and Publications since 1975 and

1962, respectively, and is updated on a yearly basis. The reports and dossiers contain a ...

http://www.brill.nl/amnesty-international-1962-2006http://www.brill.nl/amnesty-international-1962-2006http://www.brill.nl/amnesty-international-1962-2006