Projek Dialog

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Surat Terbuka Kepada Parti Islam Se-Malaysia (PAS): Sebuah Analisis Muhasabah Pasca PRU13

PAS [Ini adalah ulangsiaran makalah yang telah diterbitkan pada 7 Mei 2013]

oleh Mohammad Sufian Bin Talib, penulis undangan.PRU13 telah menyaksikan bahawa kemenangan di pihak Barisan Nasional (BN) apabila berjaya mengambil alih kerajaan persekutuan dengan majoriti mudah iaitu dengan mengutip sejumlah 133 kerusi berbanding Pakatan Rakyat (PR) yang berjaya mengutip 89 kerusi bagi Parlimen Malaysia. Perpindahan sebanyak 7 buah kerusi Parlimen kepada Pakatan Rakyat telah memberi satu landskap baru politik PR apabila mereka julung-julung kalinya beroleh peratusan undi popular mengatasi BN.
PRU13 juga turut menyaksikan perjalanan proses demokrasi dicemari pelbagai cacat cela dan tindakan tidak profesional pihak SPR. Isu dakwat tidak kekal, isu peti undi dilarikan, isu pengundi asing yang mempunyai mykad, isu “black out” ketika penjumlahan undi, isu beli undi dan lain-lain lagi telah menyumbang kepada penurunan tahap integiriti bersih dalam perjalanan proses pemilihan calon yang ingin diperintah. Nampaknya isu ini hanya bermain dibibir-bibir pihak PR dan penyokongnya akibat khuatir berlaku penipuan dalam pilihan raya. Malangnya, BN dan lain-lain parti sedikitpun tidak menyatakan kebimbangan dari isu-isu itu. Bukti video dan gambar salah laku dan ketidaktelusan boleh didapati di laman-laman sosial seawal waktu pembuangan undi lagi. Ya, itu asalnya adalah sebuah jangkaan yang kini telah dibuktikan oleh pihak SPR sendiri yang memberi peratusan mengapa berlaku kekalahan di beberapa kerusi panas yang mungkin dimenangi PR. Ada sebuah lagi masalah besar kekalahan PR dalam PRU13 yang disifatkan sengit ini. Isunya adalah berkait rapat dengan strategi PAS yang dilihat tidak serik-serik dengan kekalahan lampau. Keperihatinan saya pada hari ini terhadap PAS menyebabkan saya terpaksa menyatakan beberapa kesilapan besar PAS yang menyumbang kepada kekalahan PAS dalam banyak kerusi sekaligus mengurangkan kutipan kerusi PR. 1. Kenyataan terbuka Presiden PAS yang memberi gambaran tidak baik kepada rakan dalam PR. Ia berlaku dalam tempoh kempen semasa proses perundingan perletakan calon yang ingin ditampilkan. Amat mengecewakan apabila beliau dengan secara terbuka memberi bola tanggung kepada BN untuk menyerang dan mempertikai semangat setiakawan PR. Antaranya Isu calon PKR dipilih tangkap muat dan pengedar pil kuda. 2. Pertindihan kerusi bertanding antara PAS dan PKR. Pas dan PKR sekali lagi bertindak tidak profesional dan seolah tidak berbincang apabila berlaku pertindihan di 7 buah kerusi selepas penamaan calon. Seharusnya perkara ini tidak patut timbul memandangkan tempoh kempen seharusnya digunakan sepenuhnya untuk memberi penerangan kepada rakyat manifesto PR dan meyakinkan rakyat untuk mengundi PR. Apa yang menyedihkan, beberapa hari dalam tempoh berkempen digunakan untuk masih berbincang pembahagian kerusi dan ini secara tidak langsung merugikan masa-masa akhir PR. Pertindihan ini secara langsung memberi petunjuk bahawa PR tidaklah seakrab dan sefahaman seperti yang digambarkan. 3. Kempen calon walaupun telah menarik diri. Ini lebih menyedihkan saya selaku penyokong dan pemerhati yang melihat secara dekat gerak geri PAS, apa yang berlaku di Kota Damansara sangat menyedihkan dan sekali lagi memberi peluang untuk BN menambah kerusi kemenangan. Senario ini telah menyebabkan PR sekali lagi dilihat dihimpit isu kejatuhan keyakinan rakyat terhadap mereka. Seharusnya PAS perlu menghormati keputusan mesyuarat dan bertindak lebih bijak untuk berhenti berkempen untuk calon sendiri. Jika PAS terus dengan sikap ini, rakyat akan bersangkaan kuat bahawa PAS sangat gila kuasa dan memberi peluang untuk rakyat membuat kesimpulan bahawa PAS ini “hanya dia sahaja yang baik, orang lain tidak”. 4. Timbul semula isu hudud dan nama Allah. Ya, saya menyambut baik apabila PAS memperkenalkan tawarannya Negara Berkebajikan. Saya beranggapan bahawa PAS kini telah keluar dari kepompong cara fikir tradisionalis dan konservatif pemikiran apabila tidak lagi mengutamakan label sebaliknya ruh Islam itu. Akan tetapi PAS cuba bergerak kebelakang apabila gagal melihat prioriti. Isu hudud dan nama Allah ini lebih selesa untuk saya cadangkan pembaca cuba cungkil sedalamnya pendapat yang dilontarkan Mantan Mufti Perlis, Dr Asri Zainal Abidin tanpa saya ulas di sini. Kemudian anda pasti akan memahami mengapa hudud dan nama Allah ini tidak sesuai ditimbulkan semula oleh Pimpinan PAS. 5. Ku Li sebagai PM. Bising juga apabila ada beberapa pimpinan PAS menyuarakan pandangan untuk Ku Li diberi jawatan PM sekiranya PR berkuasa. Ini sangat tidak patut dan menimbulkan kemarahan rakyat dan penyokong PR. Seharusnya PAS perlu bertindak konsisten terhadap keputusan majlis PR tentang calon PM sekiranya PR berkuasa. Bunyi-bunyi seperti itu sekali lagi mendedahkan kepada potensi kekalahan terhadap PR sekaligus menjelaskan bahawa wujudnya pihak ‘United Government’. 6. Calon muda dan profesional. Melihat kepada calon-calon yang diketengahkan PKR dan DAP, ternyata PAS ketinggalan dalam meletakkan calon muda dan profesional sebagai wakil sebaliknya mengekalkan tokoh-tokoh veteran mereka walaupun telah beberapa kali tewas dalam PRU yang lepas. Teramatlah baik sekiranya PAS melakukan perobahan dalam mengenengahkan calon profesional muda seperti Rafizi dalam memberi nafas baru terhadap strategi yang harus diambil PAS dan idea-idea segar dan realistik untuk dimuatkan dalam manifesto yang ingin ditawarkan. Saya khuatir PAS akan ketinggalan jauh dari arus pemodenan yang sedang dilalui rakan-rakan dalam PR. Sedikit nasihat dari saya agar PAS merubah rentak dan cara berjalan dalam membawa wajah Islam yang lebih harmoni dan berkualiti. PAS perlu serik dengan kekalahan yang berlaku disebabkan hal yang hampir sama. Belajarlah dari sebuah negara yang bernama Turki. Walaupun masih mengekalkan nama sekularnya, tetapi pimpinannya yang berpandangan jauh telah bertindak sangat bijak apabila tidak mengutamakan label sebaliknya meniupkan ruh Islam didalam pentadbiranya. Seperti yang saya katakan, lampu isyarat sudah cukup Islamik walaupun tidak dinamakan Lampu Isyarat Islam. Yang baik tetapi tidak berstrategi hanya akan dikalahkan dengan si jahat tetapi lengkap dengan strategi. Belajarlah. Yang Ikhlas, Sufian Talib
Dip. al-Syariah, KIAS, B.Sc (Hons) Fiqh & Usul Fiqh, AABU Jordan Mediator Bertauliah, The Accord Group Australia Calon Sarjana Tinggi, Sains Politik Islam, UM
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Sosialisme & Islam Pernah dan Terus Bekerjasama

[Ini adalah paparan ulangan dari kenyataan yang dikeluarkan pada tarikh 22 April 2013] Kami ingin menegaskan bahawa ajaran-ajaran Islam tidak bertentangan dengan prinsip-prinsip asas sosialisme. Islam hadir untuk merapikan akhlak dan membetulkan dacing kelas supaya kemewahan tidak berat sebelah bertompok kepada satu golongan semata-mata. Sementara sosialisme mengkehadapankan keprihatinan untuk menyelamatkan anggota masyarakat dari kemelaratan dan kemiskinan, membasmi penindasan sosial, dan membetulkan ketidakadilan berakibat dari imbangan kekayaan yang tidak merata. Al Quran menyatakan kekayaan yang tidak diurus dengan akhlak dan etika adalah salah satu punca penindasan dan keangkuhan. Allah berfirman dalam surah al-Qashash di ayat 76, terjemahannya: “Sesungguhnya Qaarun adalah ia dari kaum Nabi Musa, kemudian ia berlaku sombong dan zalim terhadap mereka dan Kami telah mengurniakannya dari berbagai jenis kekayaan yang anak-anak kuncinya menjadi beban yang sungguh berat untuk dipikul oleh sebilangan orang yang kuat sasa. (Ia berlaku sombong) tatkala kaumnya berkata kepadanya: Janganlah engkau bermegah-megah (dengan kekayaanmu), sesungguhnya Allah tidak suka kepada orang-orang yang bermegah-megah (seperti lagakmu itu).” Adalah jelas penentang Islam terdiri daripada golongan kaya yang korup dan mengamalkan rasuah, dan mengelak dari keseimbangan kelas. Allah berfirman lagi dalam ayat 34 surah Saba’, maksudnya; “Dan Kami tidak mengutus kepada sesebuah negeri: Seseorang Rasul pemberi amaran melainkan orang-orang yang berada dalam kemewahan di negeri itu berkata: Sesungguhnya kami tetap mengingkari apa yang kamu diutuskan membawanya”. Ini menunjukkan bahawa konfrontasi antara para nabi dengan kumpulan lawannya adalah bukan sahaja konfrontasi antara iman dengan kekufuran, tetapi juga konfrontasi antara dua kelas sosial iaitu kelas tertindas dan kelas penindas. Dalam hal ini al Quran merujuk kaum penindas sebagai mustakbirun  dan kaum tertindas sebagai mustadafin. Perjuangan antara mustakbirun dan mustadafin ini akan terus berlangsung dan kaum mustadafin akan menjadi juara lantas mewarisi muka bumi ini. Allah berfirman dalam surah al Qasas ayat 5, terjemahannya: “Dan Kami hendak berihsan dengan memberikan pertolongan kepada kaum yang tertindas di negeri itu, dan hendak menjadikan mereka pemimpin-pemimpin, serta hendak menjadikan mereka orang-orang yang mewarisi (apa yang dimiliki oleh Firaun dan kaumnya)”. Hakikat bahawa Islam memihak kepada kaum kecil adalah jelas. Dalam hal ini kami ingin merujuk kepada kata-kata Dr Burhanuddin Al-Helmy, antara tokoh terawal Parti Islam Se-Malaysia tentang keintiman sosialisme dan Islam: “Kerana dasar ideologi politik itu daripada Al-Quran dan Sunnah, maka cita-cita negara Islam itu boleh dikatakan cita-cita ‘negara theocracy’; sebagai membandingkan negara theocracy Islam itu nyata bukan cara ‘theocracy’ yang difahamkan Barat. Jika teori sosialisme dan komunisme primitif itu menghendaki collective maka masyarakat primitif itu juga adalah ‘theocracy’; hal ini terbukti dalam sejarah. Maka Islam ada jua theocracy collective, atau theocracy sosialisme.” Profesor Tariq Ramadan, cucu kepada pengasas Ikhwanul Muslimin, as Syahid Hassan al Banna juga kerap menegaskan bahawa Islam sangat dekat dengan sosialisme, sehingga beliau menyebut; “As a Muslim, I am close to socialism.” Jika Islam memilih untuk melawan mustakbirun dalam kalangan korup, maka demikianlah juga yang diinginkan oleh sosialisme. Hal ini misalnya terlihat pada kata-kata Pengerusi parti PSM, Dr. Mohd Nasir Hashim bahawa sosialisme berhasrat untuk menentang ekonomi mencerut dan bersiap untuk menyelamatkan anggota masyarakat dari bencana ketamakan kekayaan seandainya sistem lapuk dan jahat ini runtuh; Sesungguhnya persamaan yang menonjol antara Islam dan sosialisme sangat banyak. Hakikat bahawa kedua-duanya Islam dan sosialis berhasrat untuk membendung cengkaman kaum mustakbirun adalah satu kenyataan yang memadai untuk berdialog dan bekerjasama. Di peringkat global, Ikhwanul Muslimin sentiasa bekerjasama dengan puak sosialis dalam satu pakatan yang dinamai Cairo Anti-war Conference sejak 2002. Solidariti antara kaum sosialis dan Islam sudah berlangsung, khususnya dalam melawan pelbagai bentuk hegemoni. Kumpulan sosialis adalah antara kumpulan yang aktif melakukan kerja-kerja kebajikan di Palestin. Pemimpin sosialis seperti Hugo Chavez dari Venezuela adalah antara figur yang tidak pernah berbelah bahagi mendokongi perjuangan rakyat Palestina seiring dengan kaum muslim. Hamas misalnya menyifatkan Chavez sebagai pejuang Palestin. Dengan mengambil kira kerangka tahaluf siyasi antara dua jemaah Islam yang berpengaruh di rantau Asia Barat tersebut, kami percaya dengan sesungguhnya bahawa semua rakyat Malaysia yang berperikemanusiaan boleh bekerjasama dengan Parti Sosialis Malaysia dalam melawan tirani, rasuah, ketidakadilan dan pencabulan hak asasi manusia di negara ini. Sesungguhnya adalah merupakan satu kerugian jika rasa curiga, tidak percaya dan sangkaan semata-mata antara seorang dua pemimpin Parti Islam Se-Malaysia yang kurang memahami inti sebenar sosialisme dijadikan alasan untuk berselisih dengan Parti Sosialis Malaysia. Satu-satunya pihak yang akan menang dan mendapat keuntungan dalam pertembungan ini adalah kaum mustakbirun korup yang berlonggok dalam sistem politik negara ini. Dikeluarkan oleh: 1. Ahmad Fuad Rahmat 2. Anas Abdul Jalil 3. Anas Alam Faizli 4. Azrul Azwar Ahmad Tajudin 5. Fadiah Nadwa Fikri 6. Faisal Tehrani 7. Hamidah Merican 8. Hussain Sajad 9. Ineza Roussille 10. Lingswaran Singh 11. Marwan Bukhari 12. Masjaliza Hamzah 13. Norhayati Kaprawi 14. Ratna Osman 15. Rizal Hamdan 16. Rizqi Mukhriz 17. Ronasina 18. Teo Ken Lee 19. Zul Fikri Zamir

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Whalebone & Crabshell

crab001_web Illustrations by Sharon Chin[/caption] Whalebone & Crabshell by Zedeck Siew This is how our land is laid: Firstly, the domains of the Sultan — may God ever extend his years — the groves and fertile paddy-lands; the ports and isles and cities, where spice is sold and timber traded; mosques full of devotees; loyal citizens talking in civilised tongues. O our Sultan, may he reign safe upon the throne! And then, the sea, full of bounty — but also of pirates, submerged giants, ghosts of wind and water; playground of the Lordly Dragon, and the great spirit Root-of-Creation, who lives in the navel of the ocean — O grand Mother Ocean, who is female, therefore occasionally chained but never tamed. And then there are the inlands and the uplands: in the jungle interior, upriver, full of hidden primates and uncivilised peoples. Indeed, to be an inlander is to live lawlessly, as a fugitive from the Sultan’s justice — and uplanders are all revolutionaries and deviants anyway; they practice schismatic rites and prostrate themselves before idols. O God save us! ~ Our Sultan — God save him — in his thirty-third year, having crushed the rebellion of his admirals, decided to demonstrate his piety by bringing order to all benighted places. Thus the headwaters were choked with barges, and armies bore into the forest deeps. The hillside crops burned, the hillfolk bandits were slaughtered; the hidden valleys echoed with the screams of women and dying mercy-cries in throat-some languages. Finally all the hinterlands were pacified, and the inlanders captured; disarmed; rounded up; assembled together in a great field, where they knelt of their own accord, awestruck and shivering at the sight of the Sultan’s yellow-gold pavilion. So the Sultan turned to his advisors, saying: “O wise councillors, grant me your wisdom, in turn granted by God! What should be done with this rabble?” ~ And the Admiral, with his sickle-spear, said: “Slay them down to the youngest son, no mercy should be shown. Only then can we be sure!” But the Treasurer, with his pen and parchment, said: “There are a thousand families, times seven members on average, times five minutes per execution at the quickest, also accounting for the number of axes dulled, good trees felled to provide stakes, pints of blood that will poison the soil — no, my Sultan! It costs too much!” So the Vizier, whispering into the Sultan’s ear, said: “Exile these people, drive them to the sea/they will drown quickly! “What better fate for squatters, thieves who stole the interior/territories by right your patrimony?” “Oh yes sir, I’ve got a curse for that,” said the Holy Sorcerer. “They’ll never come back, sir, they’ll never set foot on dry earth again. It’s a simple spell.” ~ Therefore the Sultan — God bless him with wisdom — commanded eviction. And the traitors were given the rotting planks of their dissembled hovels, to use as rafts, and they were banished down the river, through the delta, and off and out to the open water. Some, swimming back to shore, found the tide turned against them; the harder they paddled, the farther the coast receded. Soon they tired, unable to fight the Sorcerer’s magical decree. And thus floated — tossed to and fro, a flotilla of sorry creatures, forsaken by both men and God. At first there was a storm. Torrential rain beating the waves down; thunder and flashing; they were soaked to the bone, and to the bones of their boats also. Many drowned. Afterwards they drifted. Becalmed for many days, their sweat dried into salt on their arms — a meagre wealth, salt without rice; they were rich only with hunger, and thirst, and heatstroke; filth and illness. Their shamans called for succour. But their idols were abandoned in the mountains, and too distant to hear. ~ Between them all there were nine coils of cord, and a single hook, previously used to fish in streams — and its owner, sensing his importance, said: “With my hook I will catch food. Hey, if you will owe me your lives, I should be leader!” But the man was mostly a catfisher; his skills did not apply where they were; anyway there were only beads and loose goose-feathers to use as bait. So he caught nothing. And during the night some ruffians came. They stabbed him with splintered stakes; in the morning they said: “We have the fishhook. Therefore: we should be leaders.” “Ho, hear us!” they said. “Our plan: segregation. Families first. Ours. And also: all who we see are strong. The weak: they should be sacrificed. We eat the meat off their limbs. Survival for the fittest!” Naturally, the others were dismayed. “Abomination!” the wise-women said. Together they flung the murderers bodily overboard. ~ [caption id="attachment_4786" align="aligncenter" width="456"] Illustrations by Sharon Chin Illustrations by Sharon Chin[/caption] Then they came to an island of pirates. And the pirates — dashing though misguided warriors, their costumes tied with red ribbons, their belts studded with sea-ivory – said: “These souls, fleeing the Sultan’s cruelty, sadly they cannot live with us. To live a life of piratical liberty, one must have sea-worth, able to court and cower before Mother Ocean.” “In their souls they are uplanders. They have hill-shaped hearts. They can neither read star-charts nor savour the taste of spray. They’re simply not made that way!” Having justified themselves, the pirates of the island prepared a care package — a barrel of beer; a netful of fish; twelve blankets, folded, lowered by crane onto the outcasts’ largest raft. Along with a letter, saying: “Ho there travellers! Unfortunately, you may not settle here. Sorry! Have these gifts, no strings attached, with our sympathies, and this whale-bone recorder,” — at which point a flute fell out of the unfolded page — “with which you might use to attract a dragon-spirit’s pity. Hopefully! Thank you. Please go.” ~ Past the island there was another storm, worse than the first. By now their vessels were broken, their drink-barrel empty; fish all gone; their blankets torn apart by fighting. With the lightning, some clambered onto their wives’ backs — and stretching their arms up, ate quick ends by electricity. Others, less lucky, fell into the foam — these were dragged under. Unable to swim, too weak to struggle, they drank their deaths slower. Among those who remained, their last wise-woman was angry at the world and everything in it. Putting the bone flute to her lips, she stood with her back straight; her feet, each on a different log; a single note was what she played: Shrill, clear as a horn, louder than thunderous hammer-sounds. And she sang: “O lords of wind and water, heartless creatures! Torture us no longer! Take our lives, let us die, we offer ourselves! A sacrifice! We do not ask for mercy. Vengeance only!” There was no human reply — but a rumbling answer. An inhuman growl, a surging tremor from under-sea. ~ A sphere burst the surface: the size of a moon; black and smooth — not round, ovoid now, and mounted on a tower the colour of cream. An eyestalk, looking down. And another. And then claws: rising west and east, each pincer-point a mountain, big and blurry with distance. It was he who is called Root-of-Creation — old spirit, eldest of spawn — who’d heard the shaman’s summons. He is father of crabs, and all crabs come from him; he is the largest. Moving in the depths, his great weight makes the sea levels rise, and the tides. The exiles, witness to such a fearful sight, cowered in terror; and even their shaman, the brave, foolish woman — she waited there, expecting to be swallowed. Root-of-Creation held still for a while. The curve of his shell is the breadth of continents; and inasmuch as a country could look thoughtful, he took his time to deliberate. And, having decided, he picked them up, all of them, and he placed them upon his back. ~ Back to the first, to the Sultan’s domains — in the ports, in the cities, there were many whispers: That a great wave was coming; that it had wiped out the pirate-isles; that the far villages were swept away by flying swordfish, and merchant ships by constrictor-eels; that the mermaids were gone, strangled. And bird- and gull-flocks were seen flapping over the palace. They were fleeing. The Treasurer, with his abacus, his feet soaked in salt-water, tallied costs — “A thousand families with no homes, times seven members on average, times two silver pieces per head, bearing in mind the twenty warehouses damaged, the dozen docks destroyed, plus fifteen galleys shattered beyond repair.” The Admiral was not at court; the Vizier’s mansion was found vacant. Both had sought asylum in an enemy state. The Holy Sorcerer, water up to his waist, said: “I’ve got nothing, sir. Have you seen the size of that thing? That’s Root-of-Creation, the crab-god, he’s a top-level creature. Sir, none of my spells are anywhere near his tier.” ~ Therefore our Sultan — may God grant him speed to save his own skin — ordered for the capital to empty. And the citizenry obeyed, going bare-breasted through the flood; on their heads they carried babies, wicker-basketfuls of brass pieces, precious embroidery; they sat on floating bed-frames, paddling with hoes and ladles. But at the city gates traffic slowed and halted, for the palanquins of noble families took priority. So there was a crush, a panicked clamour. O God save us! In the portside districts, those few still left to see saw the surf draw away. By the piers, the long-ships settled at the bottom of the bay, and listed. And behind them, in the distance, inexorably approaching: Grand Mother Ocean, fashioned into a wall, many leagues wide and some leagues tall — Her insides darkened by some shadow, monstrous and crustacean; crowned with froth, topped with wreckage, ridden by rejoicing figures — Those terrible people, those uplanders! All criminals, wretched heathens, spiteful by nature; with feet cursed never to touch earth again — regaining their hillside homelands by drowning them, offering all lands to the sea. They have betrayed us! O God have mercy! [caption id="attachment_4785" align="aligncenter" width="477"]Illustrations by Sharon Chin Illustrations by Sharon Chin[/caption] ~~~ Notes:

  1. The term “uplander” is derived from James C Scott’s “The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia” (2009).
An anthropological study of Zomia – which encompasses the highlands of Indochina, Thailand, Burma, and Southwest China – the book describes how this region’s peoples have resisted the projects of the organised state societies that surround them.
  1. The crab-god Root-of-Creation is inspired by the following passage, quoted in Walter William Skeat’s “Malay Magic: Being An Introduction To The Folklore And Popular Religion Of The Malay Peninsula” (1900):
“The Pusat tasek, or Navel of the Seas, supposed to be a huge hole in the ocean bottom. In this hole there sits a gigantic crab which twice a day gets out in order to search for food. While he is sitting in the hole the waters of the ocean are unable to pour down into the under world, the whole of the aperture being filled and blocked by the crab’s bulk. The inflowing of the rivers into the sea during these periods are supposed to cause the rising of the tide, while the downpouring of the waters through the great hole when the crab is absent searching for food is supposed to cause the ebb.” ]]>

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Rohingya & Hipokrisi Aung San Suu Kyi

Suu Kyi Rohingya Di Mana Suu Kyi? Ironinya, Aung San Suu Kyi pada September 2013, telah dinobat sebagai penerima Sakharov Prize for Freedom of Thought oleh Kesatuan Eropah kerana telah mendedikasikan sebahagian dari hidupnya mempertahankan hak asasi manusia terutamanya di Myanmar. Ketika dunia sedang mencari-cari dimanakah beliau untuk menjuarai kepimpinan berteraskan moral dan insani, sungguh malang, bisunya dia atas nasib Rohingya yang merupakan sebahagian etnik di Burma amat mengejutkan. Berdasarkan angka yang disebut oleh PBB, 800,000 Muslim Rohingya adalah etnik minoriti yang paling teraniaya di dunia. Apabila Suu Kyi dipersoal tentang Muslim Rohingya, jawapan beliau menunjukkan bahawa beliau seorang yang sangat berat sebelah dan tidak berperikemanusiaan. Jawapannya bersahaja, kedua-dua pihak Buddha dan Islam sama-sama menderita, sedangkan sudah terang lagi bersuluh tidak begitu senarionya. Buddha di Burma merupakan kekasih politik Burma dan tidak pun dipaksa hidup di kem-kem kotor yang menjijikkan. Dalam temubual BBC TV pada bulan Oktober 2013, beliau menafikan negaranya terlibat dalam pembersihan etnik dan mengatakan bahawa keganasan terhadap umat Islam adalah kerana ketakutan terhadap “kuasa Islam global.” Adakah patut kenyataan ini keluar dari mulut seorang penerima Hadiah Nobel Keamanan? Antara Politik dan Kemanusiaan Apakah mungkin Suu Kyi mengalami satu prejudis peribadi terhadap Muslim berkulit gelap dan langsung tidak mempunyai keberanian politik untuk menggunakan pengaruh beliau bagi menghentikan keganasan? Dia tahu bahawa dia akan kehilangan undi rakyat Rohingya yang merupakan etnik yang amat tidak popular di Burma, dengan banyak yang beranggapan bahawa Rohingya adalah pendatang haram dari Bangladesh. Sikap ambivalens beliau mengenai nasib rakyat Rohingya terus menimbulkan kebimbangan mendalam di peringkat antarabangsa. Ironinya penganut Buddha yang mencintakan keamanan, memuji-muji pula pihak tentera; dan ini merupakan satu lagi percanggahan dan kekeliruan Aung San Suu Kyi hari ini. Dalam 20 tahun beliau menghabiskan umurnya di penjara dan di bawah tahanan rumah, beliau berdiri menentang junta tentera. Suu Kyi Military Tetapi minggu ini gambar beliau telah berjaya dirakam bercakap dengan pihak askar di Sandhurst, UK tentang keperluan untuk “Tentera yang ‘baik’ dan ‘Profesional’ yang disegani dan dihormati oleh rakyat”. Walau bagaimanapun, penindasan terhadap minoriti di Burma secara rutin yang dilakukan oleh Tentera kerajaan, mengingatkan kepada pemerintahan tentera kejam yang telah lalu. Lebih malang, Suu Kyi telah jelas memutuskan bahawa dia memerlukan sokongan tersirat daripada tentera jika dia ingin terus dalam politik walaupun ini seolah-olah bercanggah dengan keperluan untuk membangunkan masyarakat sivil. Kebimbangan telah disampaikan tentang jumlah bantuan yang datang dari Amerika Syarikat dan Kesatuan Eropah untuk menyokong tentera Burma dan bukannya membantu proses membangun-demokrasi. “EU telah berjaya melakukan perkongsian strategik yang bijak dengan pihak tentera Kerajaan Burma dan bukannya rakyat Burma” ulas Kumpulan Hak Asasi Manusia Burma yang berkempen di UK. Suu Kyi sering melaung dan memperjuangkan tema “kebaikan sejagat yang lebih besar” (“the greater common good”). Retorik ini seakan-akan dasar berhati-hati jika beliau ingin mencapai dasar yang lebih progresif selepas pilihan raya akan datang. Malangnya, data kami menunjukkan bahawa beliau yang kononnya datang dari pergerakan perjuangan demokrasi semasa melakukan lawatan ke London, langsung tidak menghadiri satupun mesyuarat yang telah dirancang dengan mana-mana kumpulan hak asasi manusia, juga masyarakat Burma yang hidup di dalam buangan di UK. Ini sahaja telah menunjukkan sikap dia yang seakan “jatuh dari keihsanan” (“fall from grace”). aungsansuukyi Harapan Terlalu Besar? Apakah mungkin kita yang salah dengan mengharapkan terlalu banyak pada Suu Kyi? Dengan melihat kepada beliau untuk melakukan apa yang betul dari segi moral dan bukannya politik suai-manfaat. Kami pernah berharap beliau akan menjadi contoh yang menyerlah berbanding semua kelemahan demokrasi Barat. Sungguh bahawa harapan kami kali ini berkecai kerana beliau sedang sahaja menyesuaikan diri dengan demokrasi kuku besi ala barat, yang sengaja melakukan jenayah dalam senyuman. Walau bagaimanapun, perlembagaan Burma melarang individu dengan pasangan atau anak-anak warganegara asing dari berkhidmat sebagai Presiden – nampaknya perlembagaan ini langsung ditujukan kepada Suu Kyi. Dia akan memerlukan sokongan popular untuk mencapai pindaan perlembagaan dan kemudiannya memenangi jawatan Presiden. Adalah sangat tidak patut apabila beliau telah mengorbankan sokongan minoriti Rohingya dalam keadaan beliau sedang menginginkan undi supaya perlembagaan negaranya dipinda. Matlamat tidak menghalalkan cara, sebagaimana nasib rakyat Rohingya hari ini diketepikan supaya tidak meruntuhkan cita-cita beliau untuk meraih jawatan tersebut. Umat Islam di Burma terus sengsara di kem-kem pelarian yang kotor, mereka hidup dalam buangan, tanpa negara, tanpa harapan dan tanpa apa-apa penyelesaian yang boleh dijangka dalam masa akan datang. Jika tidak Aung San Suu Kyi, siapakah lagi yang mampu memperjuangkan hak-hak sivil rakyat di sana? Article 19

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Kenalilah agama Buddhisme: 6 fakta menarik!

PERTAMA MAKALAH INI.  1. Bahasa Asal Buddhisme ialah Pali, bukan Sanskrit · Inilah bahasa zaman kehidupan Buddha di kawasan Nepal · Bahasa ini telah pupus di kawasan tersebut · Namun, ianya masih digunakan untuk memahami kitab-kitab Buddhisme dan dalam mantra Buddhisme 2. Apakah kitab-kitab utama Buddhisme? · Kitab-kitab Tipitaka (termasuk Dhammapada) · Kitab-kitab Mahayana Sutras 3. Apakah Kepercayaan Asas Buddhisme? I. Tanda Kehidupan (tilakhana): i. Perubahan adalah hakikat segalanya – tiada suatu keadaan, samaada baik mahupun buruk, akan kekal selamanya. ii. Hidup adalah penderitaan (dukkha) – maka kelahiran semula adalah penderitaan melalui kehidupan yang lain iii. Tiada konsep “diri” yang merupakan entitinya sendiri – “diri” itu merangkumi pelbagai aspek yang tidak akan kekal dan merupakan sebahagian daripada alam yang tak terpisah II. Kebenaran Mulia: i. Kehidupan adalah penderitaan – tetapi ajaran Buddha bukan bersikap pesimis. Ianya hanya menerima hakikat penderitaan itu sebahagian daripada hidup, dan oleh itu bagaimana untuk mengelakkannya dan mencapai kebahagiaan ii. Penderitaan disebabkan oleh kemahuan dan kebencian – keinginan untuk kehidupan duniawi akan mewujudkan suatu kuasa hebat yang menyebabkan seseorang itu dilahirkan semula dan kembali mengalami penderitaan hidup iii. Pembebasan dari penderitaan dan kebahagiaan sebenar (Nirvana) dapat dicapai – jika kita melepaskan keinginan yang tiada gunanya dan hidup sepenuhnya dalam masa kini, bukan mengimbas masa lalu mahupun membayangkan masa hadapan. iv. Jalan Mulia 8 Berganda merupakan cara hidup untuk menamatkan penderitaan: Kefahaman, Fikiran, Percakapan, Kelakuan, Cara Hidup, Usaha, Kesedaran dan Tumpuan yang baik 4. Apakah prinsip akhlak Buddhisme? i. Jangan mengambil nyawa sebarang kehidupan ii. Jangan mengambil apa-apa yang tidak diberi dengan rela iii. Mengelak salahlaku seksual dan kerakusan hawa nafsu iv. Jangan menipu v. Mengelak daripada mabuk, atau apa-apa yang menjejaskan kewarasan · Pemahaman sahaja tidak mencukupi, sehingga ianya mengubah diri dan cara hidup 5. Apakah Karma & Dharma? · Karma adalah kuasa yang menentukan keadaan dan alam kelahiran semula bagi kehidupan yang seterusnya. · Setiap penyebab pasti ada kesannya – apa yang kita lakukan pasti ada hasilnya. Oleh itu, seseorang perlu bertanggungjawab terhadap tindakannya pada masa lalu dan sekarang. · Bagaimana kita dapat mengetahui baik/buruk karma suatu tindakan? Ianya bergantung kepada 1) Niat tindakan 2) Kesannya terhadap diri sendiri 3) Kesannya kepada orang lain · Kejahatan mendatangkan Karma yang tidak baik, dan mendorong kepada kelahiran semula ke dalam alam yang kurang baik dan menjauhkan seseorang daripada Nirvana. · Dharma ialah ajaran kebenaran Buddha, iaitu peraturan mutlak dunia · Dharma juga boleh bermaksud kitab-kitab Buddhisme, ataupun amalan-amalan Buddhisme 6. Apakah perayaan utama Buddhisme?  · Wesak: Hari kelahiran Buddha. Disambut dengan penceritaan mengenai hidup Buddha, juga guru-guru pencerahan lain dan karya-karya mereka untuk merenung kehidupan sendiri · Hari Dharma: Hari kesyukuran untuk perkongsian ajaran Buddha, disambut dengan pembacaan kitab-kitab Buddha · Hari Sangha: Meraikan ideal pembetukan masyarakat spiritual · Hari Parinirvana: Kematian Buddha, merenung hakikat kematian dan pengajaran dari hari-hari terakhir Buddha.   Untuk rujukan bagi fakta-fakta tersebut, sila emel: projekdialog@yahoo.com unnamed

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Say NO to the Baram Mega Dam: A Statement by SALT V

INTRODUCTION We, the 20 tertiary Catholic students from the various tertiary institutions of Malaysia, gathered at the Tanjung Tepalit Lepo’ Gah’, Ulu Baram, Sarawak from the 24th January – 7th February 2015 to participate in the “School of Acting Justly, Loving Tenderly and Treading humbly with God (SALT) 2015 organised by the SALT Movement in partnership with Save Sarawak Rivers Network (SAVE Rivers). This is the fifth SALT organized since 2008. Besides focused learning related to the theme, “Youth for Ecological Justice in Baram: Solidarity with the Indigenous Peoples as Stewards of Creation”, SALT V is a school with safe and critical space for effective networking, fostering a sense of teamwork, partnership and camaraderie among the participants. It is a process of mutual enrichment through information sharing, training on Native Customary Rights (NCR), the Federal Constitution, the Universal Declaration of Human Rights (UDHR) and the United Nations’ Declaration on the Rights of the Indigenous Peoples (UNDRIP) through interactive learning especially by experiencing the reality of the Orang Ulu communities in Long Liam, Long Apu and Long Anap situated in the area to be affected in the future by the proposed construction of the Baram Dam in Ulu Baram, Sarawak. Below are the aims and objectives of the program which inspired us to participate actively. AIMS OF SALT V

  1. Develop critical understandings and strategies to uphold the fundamental human rights through effective advocacy at international, regional and grassroots levels guided by principles of the the United Nations Declaration on the Rights of the Indigenous Peoples (UNDRIP) regarding the standards and violations.
  2. Create a platform for students and local community in Baram to come together to analyze   the   conditions   of   the   Indigenous   Peoples   in   terms   of   socio-political, economical, cultural, spiritual, religious and enviromental perspectives.
  3. Develop a common critical understanding on the realities faced by the Indigenous Peoples and to empower students and young people to advocate with/as Indigenous Peoples.
  4. Evaluate the present efforts, plan further actions and campaign characterized by social reforms for the indigenous peoples against institutionalized discrimination at all levels.
  5. Create awareness about the link between the Indigenous Peoples and the environment, especially their contribution and efforts at arresting global climate change.
OBJECTIVES
  1. To enable participants to promote the principles of the United Nation’s Declaration on the   Rights   of   the   Indigenous   Peoples   (UNDRIP)   in   the   protection   of   Native Customary Rights (NCR).
  2. To help our youth understand the intimate relationship between the Indigenous Peoples and their land and territories, and the impact of unsustainable development, market oriented cash crop plantations and neo-liberal global capitalism.
  3. To arrive at a common critical understanding of the struggle faced by the Indigenous Peoples   in   Baram   and   how   “development”   contributed   to   their   poverty   and marginalization;
  4. Respond to the struggle of the indigenous community in Ulu Baram by developing advocacy tools and a strategy for joint solidarity to campaign against the dam.
  5. To build a movement of university students and young people who are committed and equipped to advocate against Baram Dam.
OUR CRITICAL OBSERVATIONS The proposed Baram Dam is a project that is going to be built in Ulu Baram which will directly affect twenty six Indigenous People’s villages. The dam is to be built in order to produce electricity for villagers at Ulu Baram. Unfortunately, the processes that have taken place over the past few years by the relevant authorities are highly questionable as they do not follow principles of democracy and human rights standards. There are twenty six villages that will be affected by the building of the Baram Dam*. Based on the observations in Long Liam, Long Apu and Long Anap, there are various economic sources of the communities such as self-sustenance, gathering of natural resources, receiving government subsidies, working as government servants and receiving financial contribution from   family   members   from   outside   the   village.   Most   communities   are   economically dependent on the land. The communities are also facing problems in developing their economic status because there is no basic infrastructure to commercialise their agricultural products. Besides that, their land and forest which are their main source of income are also threatened by the logging activities and the possible construction of the Baram Dam. The villagers have their traditional governing institution which will be affected by the dam. Traditionally, the decision making process was done through consensus with the whole members of the villagers. The role of the community leader is to facilitate the discussion among the community and once the decision has been made the community leader will endorse the decision as the communities’ decision. Currently, the current village governing institution is being indiscriminately manipulated by the government for their own political agenda   to   proceed   with   the   proposed   Baram   Dam   project.   However,   they   are   other institutions   such   as   Village   Security   and   Development committee,   Community   Based Organization (CBO) and religious leaders are to help the community to address various issues and problems, besides becoming the platform for the villagers to unite and voice out their opinions and positions. Moreover, with referral to the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP);-
  1. The rights to the land of the Indigenous Peoples at Long Liam, Long Apu and Long Anap will be violated if the construction of the dam takes place. The articles in the UNDRIP can be used as guidelines to defend the rights of Indigenous Peoples.
  2. The objections that have been made by the representative of the communities, SAVE Rivers, and other civil society organizations have been ignored by the state and local government (violation of Article 23 of UNDRIP).
  • In deciding the implementation of the Baram Dam the government has failed to fulfil   its   commitments   towards   the   UNDRIP   which   asserts   the   rights   of Indigenous Peoples to determine their own development or use of their lands and resources and that they should not be forcibly removed from their lands or territories without their own free, prior and informed consent (violation of Article 10 and 32).
According to the Universal Declaration of Human Rights (UDHR), Article 1 states that all human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Article 7 states that all are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this declaration and against any incitement to such discrimination. Thus, the government should protect the rights of the Indigenous Peoples from exploitation by the commercialization of their lands, territories and resources. There will also be environmental degradation with the construction of the Baram Dam resulting in the forest and rivers being destroyed. We are strongly against the private companies who are involved in the dam construction for they are neglecting their Corporate Social Responsibility (CSR) and actively violating the Native Customary Rights (NCR) land in the name of development. The same applies to the banks and financial institutions that are financing this project. SALT 5 Theology: Our Faith Reflections We believe that our spirituality demands that we fight for the Indigenous Peoples from oppression and suffering. We consciously advocate with/for the rights of the oppressed and the marginalized. This is our preferential option for the poor. Hence we must immediately stop the oppression towards the Indigenous Peoples spirituality. We believe that our spirituality helps in our journey for the marginalized as in Jeremiah 1: 6-7 says that “O Lord God,” I said, “I can’t do that! I’m far too young! I’m only a youth!” Don’t say that, “he replied, “For you will go wherever I send you and speak whatever I tell you to”. We also studied the relationships between God, us, the villagers and the people affected as well as the politicians and private companies involved. We prayed for wisdom and strength for us to carry on the fight, for motivation, perseverance and faith for the people involved so that with God they will be saved from the threat of the dam, and for humility for the politicians and the private companies so that they will drop the plans for the dam, and leave these people in peace. We also pray that the spirit of God will help the Indigenous Peoples fight injustice and be with them in their darkest times. We shall ensure that the Catholic Social Teachings and the radical life of Jesus are used to inspire all of us to join in this struggle. RECOMMENDATIONS TO VARIOUS ACTORS IN SOCIETY Through our experiences and learning, we demand the society: Baram Community
  • To encourage to all villagers to cooperate and achieve consensus to reject the dam;
  • To ensure equal participation between women and men in all decision making processes;
  • To collectively take ownership of preserving clean environment;
  • To ensure the culture is preserved, documented and practiced;
  • To encourage villagers to demand sufficient and prior information on the proposed Baram Dam, so that they can make an informed decision;
  • To encourage the youth to participate actively in the anti dam campaign especially at the blockade;
  • To encourage the working youth outside of Baram to return and contribute to the community in holistic ways;
  • To the community leaders that they should reject corruption at all levels and objectively represent community in all administrative matters;
  • To reject and report any illegal logging activities.
Campus Level (CSG, CUS, CSS, CVS)
  • To conduct open forums and panel discussions on social awareness about the issues faced by IPs using the various tools used in SALT 5, in order to generate critical thinking among the students;
  • To insert issues on the dam project into campus level activities, to facilitate solution
  • through formation;
  • To strengthen the bond between ordinary members and leaders to ensure a collective voice to fight against the dam project.
  • To form an advocacy group for Indigenous Peoples rights by indigenous students to be recognised by Catholic Bishop Conference of Malaysia Singapore Brunei Youth Commission (CBCMSBYC). Church
  • To guide the campus students in struggling for the rights of the Indigenous Peoples by providing solid formation on the Catholic Social Teachings. This includes supporting students financially, giving opinions, motivating and other supports possible in the advocacy against the dam;
  • The church leaders especially bishops, priests and religious to be the prophetic voice and role models against oppression in the Baram Dam issue.
The Sarawak Government
  • To stop the Baram Dam project immediately;
  • To respect and honour the Indigenous Peoples’ Rights under the Law which is enshrine   in   the   Federal   Constitution,   Sarawak   Land   Code   and   international instruments such as UNDRIP and UDHR, to uphold human dignity;
  • To use the principles of Free, Prior and Inform Consent (FPIC) in the decision making process in regards to development plans involving Indigenous Peoples’ rights;
  • To consider the relevant claims by the communities, SAVE Rivers and civil society organizations about the Baram Dam issue and thereafter protect the Indigenous Peoples’ rights;
  • To be transparent and “pro-citizens” especially towards the Indigenous Peoples as stated in the government’s 1Malaysia slogan “Rakyat Didahulukan, Pencapaian Diutamakan” (People First, Performance Now).
Opposition Parties
  • To cooperate in voicing out the citizen’s complaints especially the villagers that are affected by the dam project so as to work together and support the people;
  • To campaign and spread the issues of Baram Dam and its effects on the environment;
  • To be the “checks and balance” in society and country especially under the current ruling party;
  • Do not repeat the same mistakes as the current ruling coalition is making with regards to development and human rights issues.
Sarawak Energy Berhad (SEB)
  • To consider the consequences of the construction of Baram Dam that will affect the environment and ecosystem;
  • To respect the rights of the Indigenous Peoples in Baram and the state of Sarawak;
  • To conduct more research on alternative renewable energy sources and implement the alternatives replacing the proposed Baram Dam.
Mass Media (TV, Radio, Internet, Newspapers, Academic Magazine)
  • To provide the correct and concise information regarding Baram Dam.
  • To air the information regarding Baram Dam issues through TV, radio, internet, etc to make it widely known, and revealing the positive and negative effects, in order to make the issue known for public debate;
  • To spread information without being biased and to use accurate data in presenting the information;
  • To educate people on UNDRIP especially to the Indigenous Peoples on their rights;
  • To be alert and updated on any new information and developments regarding the proposed Baram Dam and to disseminate these new information;
  • To show more concern towards the Indigenous Peoples’ rights and not to take advantage of their struggles.
General Public
  • To encourage every Malaysian to get involved in the campaign to stop the Baram Dam because the impact of this project will affect all Malaysians;
  • To be aware of their rights and responsibilities to reject projects that   cause environmental degradation and violation of human rights.
  • Civil Society Organizations (CSO)
  • We strongly hope CSO will continue to support the struggles of the Indigenous Peoples and the marginalized to strengthen their organization’s mission especially at the KM 15 Baram Blockade.
  • To empower the indigenous students and youths with knowledge and skills related to Human Rights and Citizenship;
  • To continue the advocacy and network building to stop the Baram Dam;
  • To recruit and train students and youth into their organizations in order to increase the number of activists, particularly from the Indigenous Peoples community;
  • To produce more creative materials/media which will be used to deliver complex legal and human right documents to grass root community in simple forms and vernacular languages;
  • To be in solidarity with the marginalized community and facilitate the engagement between them and authorities.
UNITED NATION
  • To put pressure on the government of Malaysia to stop the Baram Dam since we have adopted the United Nations’ Declaration on the Rights of the Indigenous Peoples (UNDRIP);
  • To send UN Special Rapporteur on the rights of the Indigenous Peoples to Sarawak to investigate all the human rights violations faced by the Indigenous Peoples;
  • To recommend on behalf of the Indigenous Peoples for the International Financial Institutions not to fund the Baram Dam project.
SALT V 2015 Declaration on the Indigenous Peoples in Malaysia Last but not least, we, the members of the School of Acting Justly, Loving Tenderly and Treading Humbly with God (SALT V) 2015, hereby declare to uphold the dignity and rights of the marginalized Indigenous Peoples through our actions of raising their issues and working with them at various levels. Since Malaysia has adopted the United Nations’ Declaration   on   the   Rights   of   the   Indigenous   Peoples   (UNDRIP)   and   the   Universal Declaration of Human Rights (UDHR), we demand the government, specifically the state government of Sarawak to implement and honour the UNDRIP, Native Customary Rights (NCR) status and uphold principles of the UDHR in terms of the protection of Indigenous Peoples lands, cultures, customs and way of life. As human beings, they are to be treated fairly and justly. Hence, the Baram Dam project must be stop immediately.   APPENDIX Article 10 of UNDRIP Indigenous peoples shall not be forcibly removed from their lands or territories. No relocation shall take place without the free, prior and informed consent of the indigenous peoples concerned and after agreement on just and fair compensation and, where possible, with the option of return. Article 23 of UNDRIP Indigenous peoples have the right to determine and develop priorities and strategies for exercising their right to development. In particular, indigenous peoples have the right to be actively involved in developing and determining health, housing and other economic and social programmes affecting them and, as far as possible, to administer such programmes through their own institutions. Article 32 of UNDRIP
  1. Indigenous peoples have the right to determine and develop priorities and strategies for the development or use of their lands or territories and other resources.
  2. States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free and informed consent prior to the approval of any project affecting their lands or territories and other resources, particularly in connection with the development, utilization or exploitation of mineral, water or other resources.
  3. States shall provide effective mechanisms for just and fair redress for any such activities, and appropriate measures shall be taken to mitigate adverse environmental, economic, social, cultural or spiritual impact.
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Sisters in Islam: Kenyataan Media Terhadap Ugutan Jenayah Kepada Aisyah Tajuddin

Kupas” terbitan bersama BFM dan Projek Dialog yang membincangkan tentang Rang Undang-Undang Enakmen Kanun Jenayah Syariah (II) Negeri Kelantan 1993 yang telah diluluskan di Dewan Undangan Negeri Kelantan pada 18 March 2015 yang lepas. Ugutan yang diterima oleh Aisyah Tajuddin merupakan satu tindakan jenayah di bawah Seksyen 503 dan 506 Kanun Keseksaan yang jika sabit kesalahan boleh dihukum penjara tidak lebih dari tujuh tahun dan denda atau kedua-duanya. Kami juga menyeru agar Polis Di Raja Malaysia (PDRM) dan Kamar Peguam Negara  mengambil tindakan yang sewajarnya terhadap pihak-pihak yang melakukan ugutan jenayah tersebut. Ugutan berbentuk jenayah yang dilakukan terhadap Aisyah Tajuddin adalah bercanggah dengan prinsip-prinsip Islam dan kebebasan berpendapat yang telah dijamin oleh Perkara 10 Perlembagaan Persekutuan. Kami juga percaya bahawa Rang Undang-Undang Enakmen Kanun Jenayah Syariah (II) Negeri Kelantan 1993 bukanlah sesuatu yang sakral dan tidak boleh dikritik secara substantif dan dari sudut pelaksanaannya. Ia juga terbuka kepada cabaran perundangan di Mahkamah melalui satu semakan kehakiman. Isu-isu yang dibangkitkan oleh Aisyah Tajuddin di dalam video satira tersebut seperti masalah pasca-banjir, dadah dan kemiskinan juga harus diambil perhatian oleh Kerajaan Negeri Kelantan dan dijadikan keutamaan (awlawiyat) berbanding dengan melaksanakan Rang Undang-Undang Enakmen Kanun Jenayah Syariah (II) Negeri Kelantan 1993. Dr Yusuf Al Qaradawi di dalam Kitabnya Fi Al Fiqhi Al Awlawiyat: Dirasah Jadidah Fi Daw’I Al Quran Wa Al Sunnah menyatakan bahawa antara kesalah fahaman yang sering terjadi kepada para pejuang Islam adalah kerana terlalu taksub dan berlebih-lebihan di dalam memberikan tumpuan kepada pelaksanaan Hudud, Qisas dan Ta’zir  sehingga menimbulkan tanggapan yang kurang baik terhadap kalangan orang awam. Terbaru, dalam satu temuramah Al Jazeera pada tahun 2011 beliau menyatakan pelaksanaan Hudud bukanlah satu keutamaan di saat rakyat masih lagi kelaparan, peluang pekerjaan juga sukar untuk di dapati dan negara masih gagal menyediakan kemudahan-kemudahan asas yang mencukupi kepada rakyat. Kami menyeru agar kita bersikap lebih objektif dan berlapang dada dalam menerima sebarang kritikan dan tidak terburu-buru menuduh Aisyah Tajuddin atau sesiapa sahaja yang mengkritik dan memberikan saranan terhadap pelaksanaan Rang Undang-Undang Enakmen Kanun Jenayah Syariah (II) Negeri Kelantan 1993. Kerajaan Negeri Kelantan telah memperkenalkan Rang Undang-Undang Enakmen Kanun Jenayah Syariah (II) Negeri Kelantan 1993 untuk memasuki ruang awam melalui saluran demokrasi, oleh yang demikian sesiapa sahaja berhak bersuara tentang undang-undang tersebut sebagaimana yang telah dijamin oleh Perlembagaan Persekutuan. Sisters in Islam 20 Mac 2015

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Agama Sikh: fakta-fakta menarik!

Bagaimana terlahirnya agama Sikh? Berasal daripada perkataan ‘Sikh’ (bahasa Punjabi) yang bermaksud ‘Pengikut’ ataupun ‘Pelajar’. Sikhism mula muncul pada abad ke 16 semasa berlakunya konflik diantara penganut agama Islam dan Hindu. Ianya diasaskan oleh Guru Nanak pada abad ke 15 di rantau Punjabi. Sikhisme terlahir apabila Guru Nanak sedang bergelut dengan realiti kehidupan beragama itu sendiri – bagaimana agama, kaum, dan status sosial yang berbeza berjaya memisahkan masyarakat. Ianya dipengaruhi oleh pergerakan reformasi agama Hindu dan pergerakan Sufi di India. Simbol universal agama Sikh adalah pedang bermata dua dan dua pisau bersebelahan pedang – yang mewakili kekuatan duniawi dan spiritual, yang bergabung di bawah kesatuan Tuhan. Siapakah Guru Nanak? Pengasas agama Sikhisme, dilahirkan pada tahun 1469 di perkampungan Rāi Bhōi dī Talwandī, sekarang dikenali sebagai Nankana Sahib di Pakistan. Sepanjang kehidupan beliau, Guru Nanak telah melakukan empat pengembaraan yang besar – perjalanan yang pertama ke arah timur iaitu menghala ke Bengal dan Assam, kedua ke arah selatan iaitu menghala ke Andhra dan Tamil Nadu, ketiga ke arah utara menghala ke Kashmir, Ladakh, dan Tibet, keempat ke arah barat menghala ke Baghdad dan Mekah. Pada umur 30, Guru Nanak hilang dan dikatakan mati lemas semasa beliau mandi pagi di sungai Kali Bein. Beliau muncul tiga hari selepas itu dan membuat pengishtiharan bahawa “Tiada Hindu dan tiada Muslim, jadi jalan milik siapa yang harus aku ikuti? Aku bakal mengikuti jalan Tuhan” Selepas kematian Guru Nanak, peranan Guru diambil alih dan diteruskan lagi dengan sepuluh guru. Guru yang terakhir, Guru Gobind Singh berakhir dan meninggal pada 7hb Oktober 1708. Apakah asas agama Sikh?  Konsep asas agama Sikh adalah sama seperti agama Islam, Kristian dan juga Judaism iaitu berasaskan monotheisme. Tetapi konsep tuhan agama sikhisme berbeza dengan agama lain. Ianya dikenali sebagai ‘Ik Oknar’ yang bermaksud ‘Satu Realiti Tertinggi’. Menurut Guru Nanak, proses memahami Tuhan menjangkaui kebolehan spesis manusia tetapi pada masa yang sama dapat Tuhan itu dapat dikenali. Sama seperti pemahaman Sufisme, Tuhan wujud dan dapat dikenali melalui kesemua benda yang wujud dan dapat dilihat oleh manusia yang telah mencapai kemuncak pencerahan. Mengikut ajaran Guru Nanak, penebusan dosa tidak bermaksud memasuki syurga setelah penghakiman yang terakhir, tetapi melalui persatuan dan penyerapan ke dalam Tuhan. Para penganut Sikh tidak mempercayai syurga ataupun neraka. Kitab-kitab agama Sikh:  Sumber utama kitab kepada agama Sikhisme adalah Gurū Granth Sāhib. Gurū Granth Sāhib adalah versi terakhir kepada Ādi Granth yang dicipta oleh Guru Arjan pada tahun 1604. Kitab Ādi Granth ditulis di dalam huruf Gurmukhī, ianya diguna luas di daerah Punjabi, ianya berasal daripada istilah Punjabi lama “gurumukhī” yang bermaksud “daripada mulut si guru”. Antara kitab-kitab lain yang utama bagi agama Sikh adalah kitab Dasam Granth dan Janamsakhis. Janamsakhis merupakan buku yang menceritakan kisah tentang Guru Sikh yang pertama, sebuah buku biografi tentang Guru Nanak. Sistem Langar:  Konsep ‘Langar’ merupakan konsep makanan/kantin percuma yang terbuka kepada semua orang secara adil dan saksama, menjangkaui batasan kaum, agama, ataupun status sosial. Pada abad ke-16 di India, ianya merupakan suatu konsep yang revolusioner, dimana masyarakat pada masa itu masih bersendikan tahap kasta yang berbeza. Melalui aktiviti Langar, hanya sayuran sahaja yang diberikan, untuk memastikan bahawa kesemuanya dapat makan secara adil dan saksama, tanpa menghiraukan batasan diet.   Disusun oleh Johan Zolhaidi. Sila emel editor di projekdialog@yahoo.com untuk rujukan-rujukan khusus fakta-fakta makalah ini.  unnamed

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