Wednesday 5 October 2011

Dilemma Sharie Counsel in Dealing with Conversion Cases

INTRODUCTION

The Syariah Court system is one of the two separate systems of courts which exist in Malaysian Legal System. Syariah refers to Syariah law in Islamic religious law and deals with exclusively Islamic laws, having jurisdiction upon every Muslim in Malaysia. The dual-system of law in Malaysia is provided for in Article 121(1A) of the Constitution of Malaysia.  The civil courts in Malaysia, which is a federalised court system, the Syariah Court is a creature of state law. Similarly syariah or Islamic law is a matter of state law, with the exception of the Federal Territories of Malaysia, as provided in Article 3 of the Federal Constitution. Thus syariah law in one state might differ to that of another state. There are 13 state syariah law departments and 1 syariah law department for the Federal Territories.  

Usually, legal representative who will appear in Syariah Court is Syarie counsel. It means that, they must hold the title of Syarie Counsel in order to enable them to appear before court. This is because, the cases heard before Syariah Court usually relating to Muslim affairs. Those matters fall under jurisdiction of Syariah Court is enumerated under List 2 of Nine Schedule of Federal Constitution.

When we talk about Syarie Counsel, it means that we are discussing about Syarie Counsel who defence his client in cases which where Syariah Court has jurisdiction. Syarie Counsel will give his best legal services to fulfil the desire of their client. This is because, most of the clients hoping that they will win the case.

By looking at the statement above, it seems that Syarie Counsel will defence his client without taking into consideration whether their client is guilty or not. Is it the truth and what are the Islamic views upon this profession? This is the issues discussed by Muslim as lawyer is regarded as a person who distort the truth for gained. This is one of the challenging issues for this profession especially upon Syarie Counsel.This is because, Syarie Counsel will be in dilemma situations when he faced with this situations especially when the matters involve the right of Allah i.e. offences under hadd punishment

1.      THE DUTY OF LEGAL COUNSEL

General role as legal counsel is to give service to his client. The Islamic Legal maxim stated الاءصل براءة الذمة
الاءصل العدم
      Thus, the duty of legal counsel is not to serve the client per se, but to prove in the court either he is truly guilty or not. Among the duty of legal counsel is to act on behalf of his client as a trustee, who administer the trust property, prepare an agreement between his client and the other party, to protect the interest of his client and etc.  

     According to the principle of law stated earlier, a person is innocent until proven guilty. It means that, an accused is innocent at the first stage he is brought for trial. Generally, lawyer is in charge to give assistance to court so that the trial can be conducted smoothly and the fact, procedure and provision of law which related to the case can be produced and argued before court in a professional manner. Through this way, judge will be assisted to make a proper and just decision. This is because, lawyers is an officer of the court.

   This is because, all the evidence produce before court is based on the naked eyes. It means that, sometimes when the judge needs to decide certain matters, there is no revelation or divine sources from God. Judge will decide the case based on the evidence produce before him. The authority is that:   الحكم على الظواهر والله يتولى على السراءر  

The second authority is: نحن نحكم بالظواهرونفوس البواطن لله عزوجلى  

   The second authority means that, we can decide certain matters based on what is serve to us or available to us. The details or truth we need to leave it to God because He knows everything.

ان الله ياءمركم ان تؤدوا الامنت الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل
ANNISA’:58

   Based on the duty of lawyer in court, outside court or his connection as a representative of his client in protecting, defending and dealing with the right and interest of his client, it is in line with the Order from God based on the above stated verse. This case can be made as a basis in performing that duty although that verse is general.

2.      APOSTACY IN ISLAM
        
         Apostasy is riddah from the root ‘radd’ which among other connotations has the meaning to retreat, to retire, to withdraw from or fall back from. In the context of Muslim Fiqh (jurisprudence) it is equated with renouncement or abandonment of Islam by one who professes the Islamic faith. The apostate is called murtad.

          According to Muslim jurist, apostasy may be committed with reference to belief, word or deed or even by failure to observe certain obligatory practices. The person concerned must have attained majority, should be in full possession of his senses and should have acted voluntary, if he is to be condemned as an apostate.

         A murtad is someone who renounces Islam, after accepting it. All four schools of thought agree that a sane male who become an apostate must be executed depending on the perquisites. While, for female may be put to death, according to some schools, or imprisoned, according to others.  
    
       They constitutes apostasy in Islam when a public declaration or conduct that denies Islam, its beliefs, symbols or its principal factors such as statements as "I believe in gods other than Allah", or "God has a material form". Those acts can be created as apostasy:
·         Worshipping an idol.
·         Denying the existence of God 
·         Saying the world has always existed from eternity, in such a way that it denies the existence of God as a creator.
·         Saying that the world is everlasting and without end, in such a way that it could be interpreted as a denial of resurrection.
·         Believing in reincarnation into this world, in such a way that it could be interpreted as a denial of resurrectio

    The jurist muslim are unanimously agreed that apostates must be punished. The majority of them including the four main schools of jurisprudence as well as the other four schools of jurisprudence agree that apostates must be executed.

    The view is further strengthened by the death sentence imposed by Abu Bakar against those who refused to pay zakah and defeat the state officials which is a rebel against the community against the leader of the state
3.  
                ACT OF SYARIE COUNSEL IN DEALING WITH CONVERSION CASES

   Dealing in conversation cases is one of the dilemmas suffered by Syarie Counsel because apostasy is classified as one of the offence that can be punished under hadd.  To defence someone who want to renounce from Islam will give bad impression in certain aspect. So, Syarie Counsel who had been assigning with this case will be in a dilemma whether to accept or reject.

   So, the issue may arise, what if the Syarie Counsel did accept the cases which put him in dilemma? Did the acceptance connote the meaning that the he is assisting in wrongdoing with the cruel person while the person who had been charge is not proven yet his guilty? This is because, according to the principle of law, a person is innocent until proven otherwise. The second issue is, if the person charge is proven guilty and he appeal for lighter punishment, revision or set aside the case, did the assistance given by the lawyer means that he is abetted or support the offence committed?

  Actually, as discussed earlier lawyer is in charge to give assistance to court so that the trial can be conducted smoothly and the fact, procedure and provision of law which related to the case can be produced and argued before court in a professional manner. Through this way, judge will be assisted to make a proper and just decision.

   Based on the case of Siti Fatimah, the syarie counsel in this case argued that he has no intention to assist a Muslim to renounce from Islam. He only followed the procedure in ascertaining the status of religion since there is no guideline or provision which provide under which court is proper to determine this matter. 

    Generally, a lawyer needs to obey what had been ordered by Allah. It is obligatory upon them to upheld justice although it is contrary with the interest of themselves or their client. Any intense desire, sympathy, hatred or angry cannot be a motive of action. Personal interest, fame or popularity and a desire to win in every trial should be set aside. In contrast, they should become a witness for Allah and the real triumph is to get blessing from Allah.

    To uphold justice in Islam, feeling of hatred upon others should be set aside. In this context, as lawyers, they must uphold justice. Lawyers plays an importance roles in order to prove the excellent of justice in Islam, the greatness and honourable of Islamic Law. This is because, lawyers who perform their duty justly and with full of trust means that they are performing an obligation to Allah.

CASES

Briefly about the case of Siti Fatimah, decided at Penang Syariah High Court.

On 10 July 2006, Siti Fatimah filed an application to MAIPP as a Plaintiff to renounce from Islam. According to her statement of claim, she had no confident with the Islamic teaching and only embraces Islam for the purposes of marrying Muslim male. She filed an application after she had been divorce by her husband. In his claim, she also stated that, during the time she profess Islam, she still worship an idol, followed her previous religion (Buddhist) and eat swine. Based on the fact adduce, argument from her counsel and witness who appear in court to give evidence, the judge in this case satisfied that Plaintiff did not practice the religion of Islam since she profess that religion on July 1998. Judge allowed her application to get an announcement to renounce from Islam. Judge also ordered MAIPP to cancel her certificate of embracing Islam. To change her status of religion in her identity card, she need to deal it with National Registration Department herself because it is not within the jurisdiction of Syariah Court.

    Critics made by non-government organization: Siti Fatimah is not a Muslim although she had professed syahadah because she only professes it (to embrace Islam) due to formalities to enable them to marry with Muslim man. But in this case, it is an application ‘to determine the status of religion’. This is the argument why the Syarie Counsel in this case willingly accepts this case.

    We can found out what is the real motive of an application in this case if we refer to the Statement of Claim filed by Ahmad Jailani (lawyer for Fatimah). However, based on media report, it is confirmed that one of the motive of an application is to get an order of announcement that the Plaintiff had renounced from Islam. Even it is truth as argued by Ahmad Jailani, the question is what is the different between ‘an application to declare herself as non-Muslim’ and ‘an application to renounce from Islam’.

    The truth is that, the application is made by Ahmad Jailani after he got a proof that Siti Fatimah had embraced Islam and now she made an application to renounce from Islam. So, an application for a declaration of Siti Fatimah religion (Buddha) is an application to confirm that Siti Fatimah had become an apostate person. Thus there is no intention from Encik Jailani to assist a client to renounce from Islam but this case involves procedural technicalities.

    Syarie counsel in this case argued that, the real intention from him just to ensure that the function or jurisdiction of Syariah court in conversion cases supposed to be handling by Syariah court per se. This case is relating to the issue of procedural technicalities that is the procedure or application to change the status of religion.

   Beside, the real intention of Fatimah in embracing Islam maybe just wanted to fulfil the procedure requirement that is embrace Islam to marry Muslim man. That is why, when her husband left her, she simply apply to renounce from Islam. She’s not willingly embrace Islam.

    In this case, judge also stated that he disappointed with the Islamic Religious Council of Pulau Pinang because fail to guide Muallaf deeply to Islamic teaching. This is because; it is a duty of Islamic Religious Council to take care of the welfare of the Muallaf, to guide them regarding Islamic matters so as they did not feel being ignore as a Muallaf.

                                              
4.      THE POSITIVE SIDE FOR SYARIAH COURT IN DEALING WITH CONVERSION CASES

    The parliament has the power to authorize the state legislature to enact the law subject to such conditions or restrictions that the parliament may impose. With regard to religious matters regulating conversion, the State may make statutory provisions for conversion to Islam but there is no statutory provision that governs the conversion to any other religion. Nevertheless, it may suggest that Islamic Law does not allow the transfer of religion by Muslims as it is contrary to the general concern of Islamic law. The accepted definition of a Muslim in Shariah Law include a Muslim by birth as well as by conversion to Islam. Thus, in case of attempted apostacy, the law does not make any distinction between the two when appliying procedural requirement to determine the religious status. 

    Since the procedure to convert out of Islam is not regulated in majority of states, the task is given solely to the Syariah court to decide on the religious status. The authority is derived through inherent jurisdiction as decided in Dalip Kaur v Pegawai Polis Bukit Mertajam[1982]1 MLJ 1 or by implication appointed out in Soon Singh a/l Bikar Singh v Pertubuhan Kebajikan Islam Malaysia (PERKIM) Kedah & Anor [1999]2 CLJ 5. Both cases involve muallaf who wanted to convert out of Islam by entering deed polls. But, the court decided that determination of their religious status must be done by Shariah Court that requires careful consideration from qualified people in Islamic jurisprudence.

    The right to apostatize is raised in Lina Joy v Majlis Agama Islam Wilayah Persekutuan & Ors. The appellant, a Muslim girl by birth attempted to apostatize by applying to National Registration Department (the NRD) to change her name into a Christian name and to delete the word Islam from her identity card. The reason for the application is that she has converted into Christian and wanted to marry Christian man. However, her application was rejected by the NRD after several attempts. She was advised by the NRD to obtain a declaration from Shariah court to the effect that she has renounced Islam before NRD could delete the word Islam from her identity card. Instead of referring the matter to the Shariah court, she applied to the High court against the Religious Counsel of Federal Territories and the Government of Malaysia for the violation of human right and freedom of religion as envisaged in Article 11(1) of the Federal Constitution.

    It was argued that by the counsel of the appellant that article 11 of Federal Constitution does not only guarantee the right to profess a religion but it also allows a person to convert out. Thus the application made by the appellant to declare her absolute freedom to renounce Islam and become Christian could not be validly restricted or controlled by any law such as the administration of Islamic law ( Federal Territory) Act 1993, by the Shariah Court or by any other authority

    As far as jurisdiction of the court is concerned, it is considered as a settled law that the Syariah Court will decide on the religious status of the party. However, possible conflict may happen in the absence of specific legislation governing apostacy.

    The above discussion illustrates for the need to have a comprehensive statutory provisions governing conversion out of Islam to avoid a conflict. Undeniably, the syariah court is burdened heavier responsibility by the civil court to decide on the religious status. Thus it would be difficult for the Syariah court to decide if the judge is not familiar in dealing with a conversion cases in Syariah Court. The Syariah court, though empowered to deal with the convert to Islam, lacks the power to enforce its order to the non-convert due to its jurisdictional status as a creature of state law.

    However, if Syariah court is the only competence court to decide conversion cases, it will have a positive side that is there is no need for a person to convert his religion to filed his application in civil court. Indirectly, this is the platform for Syariah court to upgrade its jurisdiction because for all cases pertaining to conversion, the parties usually filed an application to civil High Court.

5.      THE BENEFIT FOR SYARIAH COURT OFFICER

    As discussed above, there is a benefit when Syariah court is given this exclusive jurisdiction to deal with the conversion cases.  One of the benefit is that, to train Syarie Court Judges to decide the issues which is in conflicting with the jurisdiction of civil High Court. Beside, the parties involve in conversion cases is Muslim persons. Thus, the exclusive jurisdiction of Syariah court as laid down in  Article 121(1A) is followed.

    Although this exclusive jurisdiction is not fully conferred, but at lease this is a preliminary steps taken to upgrade the jurisdiction of Syariah court. This is also indirectly to train other officer of the Syariah court, for example Syariah Religious Enforcement Officer, Syarie Public Prosecutor and others to deal with big current issues involving Muslims.

    This is because, as we know a person who want to renounce from Islam will file an application in the civil High Court. This is because, if the file their application in the Syariah Court, they will kew the result that their application will be dismissed.

CONCLUSION

     As discussed above, the responsibility upon Syarie Counsel is higher because they owe a big duty to execute the right of Allah. This is because, in a legal context, beside judges, they are the person in charge as a backbone to ensure that Islamic Law is upheld. Thus, in handling certain matters, the issue of sin, cruel depends a lot on their intention and not upon their duty and roles as a lawyer. This is an unsettled issue and becomes more complicated as the law and society always changing.

    The greater challenge that needs to face by Syarie Counsel can be seen in certain aspect. First is moral obligation. Syarie Counsel need to behave in a good manner as demanded in Islam. The second is intention. In performing his duty, he must intended to performed it honestly, and with full of sincerity because it is part of ibadah. Thirdly, Syarie Counsel need to have deeper knowledge of Syariah because without it, they will not be able to assist a judge in upheld justice especially in relation with Syariah Law applicable in Syariah Court.

    Though article 3 of the Constitution does not declare the Federation to be an Islamic State, every citizen is guaranteed the freedom to practise his religion in peace and harmony. On that premise, the religion of Islam has been given a special status of being the main and dominant religion of the federation that cast upon Federation a positive obligation to protect, defend and promote the religion of Islam. One of the natural consequences is the limitation imposed on the propagation of any religious doctrine or belief among persons professing the religion of Islam.

    The above provision is supported by Article 11 of the Federal Constitution that states, every person has the right to profess and practice his religion and subject to clause (4) to propagate it. Federal Constitution permits State law and in respect of federal Territories to control and restrict the propagation of any religious doctrine among persons professing the religion of Islam and it is made an offence cognizable by the civil court.

    Article 11 of Federal Constitution, guarantees the right of individual to profess and practice his religion including to propagate. This means that, this article give freedom to an individual’s to profess any religion he wish. However, it is to be note that, this article is contrary with the Islamic principle that is any person who professes Islam need to remain in Islam.

    It is to be note that, verse 256 in Surah Al-Baqarah which means “let there no compulsion in religion” cannot be used by any Muslim as a defence to renounce from Islam. This principle only applicable to non-Muslim that is Muslim cannot force non-Muslim to profess Islam. But, if any Muslim wants to renounce from Islam, he was forced to remain in Islam and followed all the Islamic Ruling as stated by syarak.

    So this article need for amendment that is by adding a proviso that this article cannot be applied to Muslim or prohibit Muslim from renounce from Islam. If this is done, it seems to strengthen the provision under article 3 of Federal Constitution that is Islam as a main religion of federation. 

Monday 3 October 2011

Kristianisasi


PENGENALAN


Baru-baru ini isu kristianisasi timbul lagi di Negara kita. Semua orang bercakap-cakap tentangnya dari golongan professional sehinggalah masyarakat desa. Ini semua kerana kontroversi serbuan Jabatan Agama Islam Selangor (JAIS) ke atas Gereja Methodist Damansara Utama (DUMC) di Petaling Jaya pada 3 Ogos lalu yang dikaitkan dengan laporan murtad.

Tinggalkan sekejap soal kristianisasi.


Sebenarnya, masalah murtad sudah lama bertapak dalam Masyarakat melayu muslim di Malaysia. Ada yang menukarkan agama Islam kepada agama Buddha, Hindu dan juga Kristian. Jadi, pemurtadan berlaku bukan hanya tertakluk kepada agama Kristian sahaja.

Kita imbas kembali kes-kes murtad yang telah berlaku di Malaysia sepintas lalu:

KES-KES MURTAD

1)      Hartina binti Kamarudin

Hartina dilahirkan pada tahun 1974. Beliau telah dididik penuh dengan ajaran agama kerana keluarganya tergolong daripada golongan yang kuat mengamalkan ajaran Islam.

Apabila dewasa, beliau bekerja di Kuala Lumpur. Beliau tinggal dengan kawan-kawannya. Dalam satu kunjungan, bapa dan ibu Hartina tidak sampai hati melihat anaknya tinggal di rumah sewa. Demi kasih sayang kepada anaknya, bapanya telah membeli rumah flat kepada beliau.

Dan pemurtadannya diketahui oleh bapanya ketika beliau diziarahi oleh bapanya. Bapa Harlina memarahinya kerana melihat kemesraan antara Harlina dengan seorang pemuda Hindu ketika menunggu Harlina pulang dari tempat kerja. Lalu, segalanya terhurai bahawa Harlina sudah berkahwin dengan pemuda Hindu. Dan menukarkan namanya kepada Nivashiny Rajeswaran.


2)     Norfazilah

Pemurtadan Norfazilah diketahui apabila bapanya membuat laporan polis bahawa Norfazilah hilang  pada bulan April 1966 kerana beliau tidak pulang ke rumah. Namun, setelah disiasat, didapati Norfazilah tinggal dengan satu keluarga India di Ulu Temiang, Seremban.

Atas nasihat polis , ayah beliau mebuat laporan kepada Jabatan Agama Islam Negeri Sembilan. Pada Jun 1996, sepasukan pegawai penguatkuasaan dari JAINS dengan kerjasama polis serta keluarga, Norfazilah telah diambil daripada keluraga India tersebut. Dan beliau didapati sudah memakai tanda di dahinya dan rambutnya yang panjang sudah dijaling seperti seorang Hindu.

Menurut siasatan keluarganya, Norfazilah sangat rapat dengan seorang pemuda India yang menjadi rakan sekerjanya yang bernama Muthu a/l Kariapan.


3)     Aisyah Bukhari

Aisyah Buhkari telah diasuh dengan ajaran Islam sejak kecil lagi. Sehinggalah beliau sudah menghafal surah-surah daripada al-Quran. Namun telah menukar agama kepada kristian.



Nah, ini baru tiga kes yang ditulis di sini. Dan sudah pasti figur ini bukan tepat kerana  ada kes –kes  murtad yang masih  belum ditulis di sini mahupun yang belum dilaporkan atau diketahui oleh masyarakat.


KRISTIANISASI DAN GERAKAN MEMURTADKAN ORANG ISLAM

Allah telah berfirman dalam surah al-Baqarah : 120

“orang-orang yahudi dan Nasrani tidak akan senang kepada kamu hingga kamu mengikuti agama mereka. Katakanlah “ sesungguhnya petunjuk Allah itulah petunjuk( yang benar)”. Dan sesungguhnya jika kamu mengikuti kemahuan mereka setelah pengetahuan datag kepadamu, maka Allah tidak akan lagi menjadi pelindung dan penolong bagimu.”

Penyebaran kristian dilakukan secara terbuka dengan agenda yang tidak lagi terlindung. Kemampuan para mubaligh Kristian dalam menyebarkan agamanya boleh dikatakan ‘advance’ berbandingdakwah orang Islam. Mubaligh Kristian telah berjaya meletakkan batu asas yang kukuh dalam bidang pendidikan , ekonomi, kebajikan dan kebudayaan.

Mereka juga telah mempelbagaikan kaedah penyebaran dakyah agama mereka seperti mereka sanggup meredah hutan dan tinggal bertahun-tahun di dalam kawasan pedalaman hanyalah untuk menyebarkan Kristian kepada masyarakat pedalaman.

Selain itu, mereka juga memfokuskan penyebaran agama mereka terhadap pelajar- pelajar universiti dengan membawa mesej ‘kasih sayang’ (memberi wang atau saguhati) terutama kepada pelajar-pelajar yang datangnya dalam kalangan keluarga miskin.


MAHASISWA DAN KRISTIANISASI / GERAKAN MEMURTADKAN MUSLIM

Pada hari ini, mahasiswa yang beragama Islam seharusnya berhati-hati terhadap gerakan kristianisasi atau golongan-golongan yang ingin memurtadkan orang-orang Islam. Kadang-kadang, mereka datang untuk menyebarkan agama mereka bukan secara terus atau ‘direct’. Tetapi, dengan cara yang tersembunyi melalui pemberian saguhati untuk meneruskan pengajian (jika pelajar tersebut datangnya dari keluarga miskin) atau juga melalui percintaan yang sengaja mereka aturkan dengan seseorang yang sememangnya tugas mereka adalah untuk memurtadkan pelajar Islam.

Selain itu, mahasiswa Islam juga harus mempunyai pegangan akidah yang kukuh agar dapat mengusir segala serangan pemikiran kristianisasi atau gerakan memurtadkan muslim.







Female posing like male



According to Article 5 of Federal Constitution, provided:
“Any person cannot deprived of his personal liberty unless it is provided by law”

Meanwhile according to article 3 of Federal constitution, provided,
“Islam is the federal religion but others religion are free to practice their religion in harmonize.”

In Malaysia, regarding to the Muslims matters is governed by State. Therefore, every state has power to enact laws or provisions regarding to Muslims matters. There is also having many various enactments which are provided to govern the Muslims matters in different states.  

In respect of female posing like man, there is no provision in the enactment to Sharie Public Prosecutor (SPP) or Religious Enforcement Officer (REO) to charge the female who posing like man. That is mean; there is a lacuna in our law. Since there is no provision, SPP or REO cannot charge the woman who posing likes man. Unlike man posing like female as it was enacted under Shariah Criminal Offence Selangor Enactment (SCOSE).

According to Section 31 of (SCOSE), it is provided, the indecent manner which is contrary to the Islamic Law shall be guilty for an offence. The word of indecent manner gives us wide interpretations. And maybe, it is also including a person who wearing inappropriate prohibited by Islamic Law. But we cannot interpret the section without any legal basis.

According to section 2 of (SCOSE), Islamic Law means Islamic law according to any recognized mazhab.

In Malaysia, Fatwa Department is a department issued a formal legal opinion regarding to current issues (Muslims matters) based on recognized mazhab.  And the fatwa can be applied to fill in the provision which has lacuna since it is gazette.  

Note: basically, fatwa in Malaysia is binding not in its capacity but as its legal instrument. It is according to section 49(1) of Administration of the Religion Islam Selangor. Besides that, since fatwa is gazette, it’s binding among the Muslims to follow it.

In respect of female posing like man, Fatwa National Committee of Malaysia Islamic Religious gives the fatwa and its gazette:
“Tomboy or female posing like man is forbidden in Islam”.

Therefore, the Fatwa Department of Selangor can adopt the fatwa given by Fatwa National Committee Islamic Religious according to section 52(1) of Administration of the Religion Islam Selangor.

The conclusion, regarding to female posing like man issue, REO can apply the fatwa in order to charge who posing like man since she is a female.

Sunday 19 June 2011

AHLAN WASAHLAN..

Assalamualaikum warahmatullahi wababarakatuhu..segala pujian dipanjatkan kepada Tuhan pencipta langit dan bumi, Selawat dan salam dipanjatkan kepada Nabi Muhammad s.a.w, ahli keluarganya serta para sahabat. Amma ba'adu:
Setelah lama tidak kami tidak meng'update' blog ini,maka pada kali ini kami ingin membawakan satu artikel berkenaan dengan ILMU. Sebelum menutur kalam yang lebih panjang pihak kami mengucapkan Ahlan Wasahlan kepada sahabat-sahabat yang merupakan pelajar baru di UniSZA ini. Semoga kehadiran kalian membawa kepada satu titik perubahan kearah keredhaan Allah s.w.t dan juga sebagai membuka satu lembaran baru didalam kehidupan antum semua. 
Di sini kami datangkan sebuah artikel yang ditujukan kepada semua pelajar di UniSZA yang sedang berjuang di bumi Ilmu ini.. Semoga kalian didalam rahmat dan naungan Allah s.w.t.

-Kenal Diri
- Masa(pengurusan masa)
- Ilmu(Takrif ilmu,budaya ilmu,Islamization of knowledge,mengulama’kan intelektual mengintelektualkan ulama’
-Baca(Tabiat membaca(budaya Iqra’),
-Tulis(menulis)
-Fikir(berfikir)
-Kaji(buat kajian dan menyelidik)
-Mahasiswa
-Belajar dan mengajar
-Iman


Kenal diri

“Insan yang memikir dan merenungkan baik-baik tentang asal-usul dirinya tentu akan insaf tahu bahwa beberapa puluh tahun yang lalu dia itu tiada,dan seluruh bangsa manusia yang kini berada pun jua tiada,dan tiada mengetahui akan kemungkinannya berada seperti dia kini berada”-Syed Muhamad Naquib Al-Attas

Tulis
 “Tanpa berlengah-lengah saya membuat keputusan bahawa sumbangan yang abadi yang dapat diberikan oleh seseorang dalam keadaan seumpama ini adalah menulis sebuah buku kerana sebuah buku dapat kekal lama selepas kerajaan,manusia,negara,catatan pemikiran dan tindakan manusia ‘lupus’-Profesor Syed Muhammad Naquib Al-Attas

Iman

“Iman atau amalan keagamaan jika tidak didasarkan kepada ilmu yang luas dan mendalam, hanyalah seperti bangunan di atas pasir atau sekuat sarang labah-labah;datang ribut tumbanglah ia”-Profesor Dr.Wan Mohd.Nor Wan Daud

 “sesungguhnya manusia tanpa suluh iman sama dengan orang yang tenggelam tatkala perahu yang ditumpanginya pecah oleh hentaman ombak.meski ia pandai berenang tapi ia tetap tak bisa menaklukkan laut.laut pasti akan menenggelamkannya.Bagaimana ia akan berperang melawan ombak yang pasti mematikannya?Ia akan terus terumbang-ambing tanpa harapan dapat ditolong oleh siapapun sampai akhirnya kekuatannya melemah dan akhirnya ia tergulung ombak besar”-Dr.Yusuf Qardhawi

Ilmu

Penjelasan Budaya Ilmu-Prof.Madya Wan Mohd.Nor Wan Daud(m/s 119)


Budaya peperiksaan dalam sistem pendidikan negara telah menggantikan budaya ilmu.Para pelajar memang giat belajar tetapi kebanyakannya bukan untuk memahami dan mencungkil makna daripada apa yang dipelajari tetapi untuk menghafalnya cukup untuk masa dua tiga minggu tempoh peperiksaan .Tidak keterlaluan jika dikatakan bahawa sebilangan terbesar murid-murid tidak ingat lagi perkara-perkara yang gigih dipelajarinya sebaik sahaja peperiksaan tamat.Para guru pula memang giat mengajar tetapi penumpuannya lebih kepada untuk menghabiskan sukatan pelajaran dan mencapai kecemerlangan peperiksaan.Benarlah pendapat Profesor Diraja Ungku Aziz sebagai pengerusi Majlis Peperiksaan Malaysia tidak berapa lama dahulu bahawa sistem pendidikan kita menggalakkan penghafalan bukan pemikiran.Justeru itu para murid lebih cenderung bergantung kepada jawapan contoh,hafalan dan soalan ramalan(spotted questions) daripada memahami konsep dan teori yang berkenaan.-Utusan Malaysia,18 Ogos 1986;New Straits Times,20 Mac 1987.



Muslim tergenggam belenggu kafir,
Akhirat luput, dunia tercicir,
Budaya jahil luas membanjir,
Banyak yang karam tiada tertaksir
- Profesor Syed Muhammad Naquib Al-Attas



“Kelahiran tradisi dan budaya ilmu merupakan salah satu pra-syarat penting ke arah pembinaan sahsiah yang unggul ,pembangunan bangsa yang kuat serta pembinaan tamadun yang tinggi.Tradisi dan budaya ini walaupun dengan konsepsi dan kadar yang berbeza terdapat dalam semua tamadun Yunani,Islam,Barat moden,Jepun dan Korea Selatan.Jika kita(bangsa Malaysia)mahu menduduki taraf yang sama atau menandingi mereka ,satu budaya dan tradisi ilmu itu mesti dibina segera.Tidak ada jalan singkat yang dapat dibayangkan”-Datuk Seri Anwar Ibrahim,Menangani Perubahan,KL,Berita Publishing,1989,hal 76

Jika tindak-tanduk manusia tidak berdasarkan ilmu pengetahuan,maka dasar alternatifnya ialah hawa,syak,zan dan beberapa gagasan anti-ilmu sebagaimana yang tersebut di dalam Al-quran

Syed Muhammad Naquib Al-attas,Islam and Secularism,ms 148

Bila berlalu sehari dalam hidupku
Hidayatku masih belum bertambah mutu
Keranaku tidak dapat menambah ilmu
Hari itu tidak ertinya dalam hidupku-Penyair Islam


-“Kekuatan ilmu bukan saja menjadi syarat dan pelengkap kepada kekuatan fizikal malah memberi arah dan makna kepada manusia dan bangsa tersebut”-Ibnu Khaldun-Muqaddimah

Pesan 3 hal hasan al-banna;
1)bersungguh dalam belajar
2)konsisten dalam menjalankan Islam
3)menumbuhkan kecintaan sesame Muslim

-“Barangsiapa yang berilmu lalu mengamalkan serta mengajarkan pula itulah yang besar yang hidupnya laksana matahari memberi cahaya bagi orang lain dan dia sendiri atau laksana kasturi yang memberi harum kepada orang sedangkan ia sendiri memang harum”-Imam Al-Ghazali

-Konsepsi Islam Terhadap Ilmu Pengetahuan- Profesor Dr.Wan Mohd.Nor Wan Daud


Konsepsi Islam terhadap ilmu merupakan satu cirri pandangan hidupnya yang kedua pentingnya setelah penegasan keesaan Allah1.Ini dapat dilihat pada kandungan Al-quran sendiri dengan jumlah kata-kata akar yang merujuk kepada ilmu dan prosesnya seperti fakara,aqala,fahima,faqiha dan tadabbara dan pengunaan istilah-istilah peralatan ilmu seperti qalam dan qirtas hanya diatasi oleh jumlah kata-kata akar yang merujuk kepada Allah dan sifat-sifatNya .Dari segi kronologinya,penekanan Al-quran terhadap ilmu banyak terdapat pada surah-surah makiyyah mengikut kajian Prof.Muhammad Hamidullah2.Ini mungkin menunjukkan bahawa Allah s.w.t berkehendakkan  peribadi Islam yang sedang dibina di Makkah dan tamadun yang bakal didirikan oleh mereka mestilah dipandu dan dicirikan oleh keilmuan yang mendalam.

1-Franz Rosenthal,Knowledge Triumphant(Leiden:E.J.Brill,1974).ms 20
2-Muhammad Hamidullah,Education System in the time of the Prophet,Islamic Culture,13(January !939),ms 5

-Jika tindak-tanduk manusia tidak berdasarkan ilmu pengetahuan,maka dasar alternatifnya ialah hawa,syak,zan dan beberapa gagasan anti-ilmu sebagaimana yang tersebut di dalam Al-quran3

3-Syed Muhammad Naquib Al-attas,Islam and Secularism,ms 148


-“Barangsiapa yang berilmu lalu mengamalkan serta mengajarkan pula itulah yang besar yang hidupnya laksana matahari memberi cahaya bagi orang lain dan dia sendiri atau laksana kasturi yang memberi harum kepada orang sedangkan ia sendiri memang harum”-Imam Al-Ghazali
                                                    
-Konsepsi Islam Terhadap Ilmu Pengetahuan- Profesor Dr.Wan Mohd.Nor Wan Daud


Konsepsi Islam terhadap ilmu merupakan satu cirri pandangan hidupnya yang kedua pentingnya setelah penegasan keesaan Allah1.Ini dapat dilihat pada kandungan Al-quran sendiri dengan jumlah kata-kata akar yang merujuk kepada ilmu dan prosesnya seperti fakara,aqala,fahima,faqiha dan tadabbara dan pengunaan istilah-istilah peralatan ilmu seperti qalam dan qirtas hanya diatasi oleh jumlah kata-kata akar yang merujuk kepada Allah dan sifat-sifatNya .Dari segi kronologinya,penekanan Al-quran terhadap ilmu banyak terdapat pada surah-surah makiyyah mengikut kajian Prof.Muhammad Hamidullah2.Ini mungkin menunjukkan bahawa Allah s.w.t berkehendakkan  peribadi Islam yang sedang dibina di Makkah dan tamadun yang bakal didirikan oleh mereka mestilah dipandu dan dicirikan oleh keilmuan yang mendalam.

1-Franz Rosenthal,Knowledge Triumphant(Leiden:E.J.Brill,1974).ms 20
2-Muhammad Hamidullah,Education System in the time of the Prophet,Islamic Culture,13(January !939),ms 5

-Jika tindak-tanduk manusia tidak berdasarkan ilmu pengetahuan,maka dasar alternatifnya ialah hawa,syak,zan dan beberapa gagasan anti-ilmu sebagaimana yang tersebut di dalam Al-quran3

3-Syed Muhammad Naquib Al-attas,Islam and Secularism,ms 148
                      
Kelangsungan hidup tamadun Islam tidak dijamin oleh kekuatan tentera dan kekayaan kebendaan tetapi oleh cendekiawan yang sofistikated"-Anwar Ibrahim
  
Baca

-“Membaca bukanlah sekadar ‘for the sake of reading’ tetapi ‘searching for truth’ bersesuaian dengan falsafah Iqra’-Shaharum TN Sulaiman-Pembacaan dan peningkatan budaya ilmu

Mahasiswa

-Mahasiswa perlu memahami serta menghayati tanggungjawab agar tujuan serta niat dan matlamat belajar tidak tersasar mengarah kepada 'material target'

-Jangan dibiarkan menjadi robot atau diprogramkan serta disetkan minda dan tindakan

-Usah jadi mahasiswa kalau pengecut,penakut,menafikan keintelekktualan minda,mengkesampingkan praktikal ilmu dan tidak berani membuat perubahan

-Sebenarnya pelajar walaupun kuat dilambung oleh gelombang darah mudanya,bukanlah merupakan golongan pemberontak yang bertindak sesuka hati atau di luar perhitungan akal yang waras tetapi oleh kerana ia dilayan dengan kasar maka akibatnya ia bertindak mengikut gendang yang dipalu.-


Falsafah

Said Hawwa-Intelektualitas Jundullah(Jundullah Tsaqafatan wa Akhalaqan)-Thinkers Library Sdn.Bhd.1988

-“Fikrah(idea) itu bagai benih,manusia tempat persemaiannya.Jika fikrah ini kebetulan mendapat tempat di hati dan bertemu dengan iklim yang cocok maka ia akan tumbuh.Tetapi jika fikrahnya sendiri rosak maka akan mewariskan kerosakan”
                                                                                                                                                                                          

Ibnu Khaldun pernah berkata..:kalau ingin melihat generasi akan datang,maka telitilah generasi hari ini”

-Ilmu adalah makanan aqal.Kemampuan mencari,mencerna dan memahami sesuatu ilmu akan menghasilkan percambahan ilmu dan budaya fikir


-Orang yang berilmu akan sentiasa kekurangan ilmu meskipun semakin banyak diterokai kerana meskipun dihimpun lautan menjadi dakwat,tidak akan kering pencatatan ilmu Ilahi itu.

Menurut Nik Aziz NIk Pa dalam buku Pelajar Pintar Cergas…:ia membabitkan sikap cintakan ilmu,minat untuk meneroka ilmu dengan mendalam,rasa seronok semasa membina skim pemikiran baru,iltizam dalam penyelidikan,gemar membaca,minat mencari kebenaran,berfikir secara konstuktif,bertindak secara sistematik,istiqamah dalam usaha menghayati ilmu dan latihan menyoal secara analitis”(hlm 150