Category: Agama

  • ‘There Are No Homes Left’: Rohingya Tell Of Rape, Fire And Death in Myanmar

    ‘There Are No Homes Left’: Rohingya Tell Of Rape, Fire And Death in Myanmar

    When the Myanmar military closed in on the village of Pwint Phyu Chaung, everyone had a few seconds to make a choice.

    Noor Ankis, 25, chose to remain in her house, where she was told to kneel to be beaten, she said, until soldiers led her to the place where women were raped. Rashida Begum, 22, chose to plunge with her three children into a deep, swift-running creek, only to watch as her baby daughter slipped from her grasp.

    Sufayat Ullah, 20, also chose the creek. He stayed in the water for two days and finally emerged to find that soldiers had set his family home on fire, leaving his mother, father and two brothers to asphyxiate inside.

    These accounts and others, given over the last few days by refugees who fled Myanmar and are now living in Bangladesh, shed light on the violence that has unfolded in Myanmar in recent months as security forces there carry out a brutal counterinsurgency campaign.

    Their stories, though impossible to confirm independently, generally align with reports by human rights organizations that the military entered villages in northern Rakhine State shooting at random, set houses on fire with rocket launchers, and systematically raped girls and women. At least 1,500 homes were razed, according to an analysis of satellite images by Human Rights Watch.

    The campaign, which has moved south in recent weeks, seems likely to continue until Myanmar’s government is satisfied that it has fully disarmed the militancy that has arisen among the Rohingya, a Muslim ethnic group that has been persecuted for decades in majority-Buddhist Myanmar.

    “There is a risk that we haven’t seen the worst of this yet,” said Matthew Smith of Fortify Rights, a nongovernmental organization focusing on human rights in Southeast Asia. “We’re not sure what the state security forces will do next, but we do know attacks on civilians are continuing.”

    A commission appointed by Myanmar’s government last week denied allegations that its military was committing genocide in the villages, which have been closed to Western journalists and human rights investigators. Officials have said Rohingya forces are setting fire to their own houses and have denied most charges of human rights abuses, with the exception of a beating that was captured on video. Myanmar’s leader, Daw Aung San Suu Kyi, the recipient of a Nobel Peace Prize, has been criticized for failing to respond more forcefully to the violence.

    The military campaign, which the government describes as a “clearing” operation, has largely targeted civilians, human rights groups say. It has sent an estimated 65,000 Rohingya fleeing across the border to Bangladesh, according to the International Organization for Migration.

    “They started coming in like the tide,” said Dudu Miah, a Rohingya refugee who is chairman of the management committee at the Leda refugee camp, near the border with Myanmar. “They were acting crazy. They were a mess. They were saying, ‘They’ve killed my father, they’ve killed my mother, they’ve beaten me up.’ They were in disarray.”

    Soldiers were attacking villages just across the Naf River, which separates Myanmar from Bangladesh, so close that Bangladeshis could see columns of smoke rise from burning villages on the other side, said Nazir Ahmed, the imam of a mosque that caters to Rohingyas.

    He said it was true that some Rohingya, enraged by years of mistreatment by Myanmar forces, had organized themselves into a crude militant force, but that Myanmar had dramatically exaggerated its proportions and seriousness.

    Rohingyas are “frustrated, and they are picking up sticks and making a call to defend themselves,” he said. “Now, if they find a farmer who has a machete at home, they say, ‘You are engaged in terrorism.’”

    An analysis released last month by the International Crisis Group took a serious view of the new militant group, which it says is financed and organized by Rohingya émigrés in Saudi Arabia. Further violence, it warned, could accelerate radicalization among the Rohingya, who could become willing instruments of transnational jihadist groups.

    Muhammad Shafiq, who is in his mid-20s, said he was at home with his family when he heard gunfire. Soldiers in camouflage banged on the door, then shot at it, he said. When he let them in, he said, “they took the women away, and lined up the men.”

    Mr. Shafiq said that when a soldier grabbed his sister’s hand, he lunged at him, fearful the soldier intended to rape her, and was beaten so severely that the soldiers left him for dead. Later, he bolted with one of his children and was grazed by a soldier’s bullet on his elbow. He crawled for an hour on his hands and knees through a rice field, then watched, from a safe vantage point, as troops set fire to what remained of Kyet Yoepin.

    “There are no homes left,” he said. “Everything is burned.”

    Jannatul Mawa, 25, who is from the same village, said she crawled toward the next village overnight, passing the shadowy forms of dead and wounded neighbors.

    “Some were shot, some were killed with a blade,” she said. “Wherever they could find people, they were killing them.”

    Dozens more families are from Pwint Phyu Chaung, which was near the site of a clash between militants and soldiers on Nov. 12.

    According to Amnesty International, the militants scattered into neighboring villages. When army troops followed them, several hundred men from Pwint Phyu Chaung resisted, using crude weapons like farm implements and knives, the report said. A Myanmar army lieutenant colonel was shot dead, and the troops called in air support from two attack helicopters.

    Mumtaz Begum, 40, said she was awakened at dawn when security forces approached the village from both sides and began searching for adult men in each house.

    She said she and her daughter were told to kneel down outside their home with their hands over their heads and were beaten with bamboo clubs.

    She said her 10-year-old son was shot through the leg, her daughter’s husband was arrested, and her own husband was one of dozens of men and boys in the village who were killed by soldiers armed with guns or machetes that night. Villagers, she said, “laid the bodies down in a line in the mosque and counted them.”

    Ms. Begum’s daughter, Noor Ankis, 25, said the next morning soldiers went from house to house looking for young women.

    “They grouped the women together and brought them to one place,” she said. “The ones they liked they raped. It was just the girls and the military, no one else was there.”

    She said the idea of trying to escape flickered through her head, but she was overcome by fatalism. “I felt there was no point in being alive,” she said.

    Ms. Ankis pulled her head scarf low, for a moment, removing a tear. She said she had been thinking about her husband.

    “I think about how he took care of me after we got married,” she said. “How will I see him again?”

    Sufayat Ullah, 20, a madrasa student, said that he was home with his family on the morning of the attack and that the first thing he registered was the sound of gunfire. He realized quickly, he said, that he could only survive by escaping. “When they found people close by, they attacked them with machetes,” he said. “If they were far away, they shot them.”

    Mr. Ullah ran from the house and bolted for the creek at the edge of town, and he dived in, swimming as far as he could. He said he spent much of the next two days underwater, finally scrambling onto the bank near a neighboring village. Only then did he learn that his mother, father and two brothers had burned to death inside the family house.

    “I feel no peace,” he said, covering his face with his hands and weeping. “They killed my father and mother. What is left for me in this world?”

    Source: nytimes

  • MUIS Clarifies McDonald’s Statement On Halal-Only Birthday Cakes

    MUIS Clarifies McDonald’s Statement On Halal-Only Birthday Cakes

    The Islamic Religious Council of Singapore (MUIS) has clarified that it adopts “a flexible approach” for the consumption of outside food in halal-certified restaurants, after McDonald’s Singapore said that only halal cakes are allowed on its premises.

    In a media statement on Tuesday (Jan 10), MUIS said that in certain cases, such as with birthday cakes and baby food, customers can consume them at halal-certified restaurants.

    MUIS explained that food establishments with the halal certification “may exercise some discretion in such cases” as long as the following conditions are met:

    – There is no cross-contamination and the item is not brought into the kitchen/food preparation area/storage facilities

    – Only disposable cutlery is used

    – The food item is consumed and any remnants bagged and disposed of immediately

    The fast food chain had said last week that the rule on birthday cakes was implemented in 1992 when all McDonald’s restaurants in Singapore received halal certification from MUIS.

    “We need to adhere strictly to MUIS regulations to ensure the food we serve is halal and suitable for consumption for our Muslim friends,” the director of government relations and communications of McDonald’s Singapore, Faz Hussen, told Channel NewsAsia. “These include regulations on preparing our food, storing our ingredients and ensuring the food we serve is not mixed with non-halal food.”

    MUIS said on Tuesday that while it appreciates McDonald’s Singapore’s approach in only allowing halal-certified birthday cakes, the fast-food chain had not consulted it when it made the statement last week.

    MUIS added that it has since been in touch with McDonald’s.

     

    Source: Today

  • New Panel To Certify Ethnicity Of Presidential Hopefuls

    New Panel To Certify Ethnicity Of Presidential Hopefuls

    Potential candidates running for the presidency will need to have their ethnicities certified by a new Community Committee, under proposed legislative amendments tabled on Monday (Jan 9) for the new hiatus-triggered model to ensure the country has a minority President from time to time.

    The proposed Community Committee will be made up of a chairman and five members each from the Chinese, Malay, as well as the Indian and other minority communities. Depending on which ethnicity a prospective candidate submits an application under, the sub-committee for that particular community will determine if the individual belongs to that community.

    The Community Committee members will be appointed by the Prime Minister, on nomination by the Presidential Council for Minority Rights, according to the legislative changes mooted for the Presidential Elections Bill tabled for first reading in Parliament by Minister in the Prime Minister’s Office Chan Chun Sing on Monday.

    Last November, changes to the Elected Presidency scheme were passed into law, including instituting a mechanism that reserves an election for a particular ethnicity that has not had an elected representative for five consecutive terms. The upcoming presidential race due in August will be reserved for the Malay community.

    Under the proposed legislative amendments tabled on Monday, all prospective candidates will have to submit a community declaration, on top of the existing application for a certificate of eligibility with the Presidential Elections Committee (PEC). This applies for both open and reserved elections.

    The Elections Department said requiring a community declaration for an open election is needed to operate the hiatus-triggered reserved election process.

    Applicants can be rejected if they fail to submit an application with either committee.

    There is a possibility that in an open election, some candidates are not considered to be members of the three main communities — such as a naturalised citizen — or are rejected in their applications for the community certificates. But they can still contest in an open election as long as they meet the other criteria for the certificate of eligibility.

    In the event that no candidate is successfully nominated at a reserved election, the amendment Bill states that the Prime Minister will issue a fresh writ to call for an open election or a reserved election for the next eligible community.

    The new Community Committee is similar to the Malay and Indian and other minority communities committees found under the Parliamentary Elections Act, which determines if the potential candidate contesting in a particular Group Representation Constituency belongs to these minority groups
    Voters can know who will be on the new committee by May at the latest, just before prospective candidates can start applying for the certification. Applications for such certificates open three months before a sitting President’s term is up. President Tony Tan’s term lasts until end August.

    Given that applicants will need to submit more information to the PEC now that more stringent criteria for potential presidential candidates are in place, the application deadline was proposed to be extended to five days after the writ of election is issued, up from the current three days.

    To give the PEC more time to assess the applications, the Prime Minister’s Office also proposed that Nomination Day falls 10 days after the writ is issued, up from the current five.

    The Second Reading of the Presidential Elections (Amendment) Bill is expected next month.

    Other amendments under the Bill include improvements to the election processes, where the Returning Officer will automatically carry out a recount if the winning margin is 2 per cent or less. This is to avoid unnecessary delays. Currently, a recount is carried out only if a candidate or his counting agent applies for one — provided the winning margin is 2 per cent or less.

    Overseas voters could also have up to two calendar days after the writ is issued to register as an overseas elector, up from the current deadline on the day it was issued. Contingency procedures proposed include allowing the Returning Officer to provide up to an additional seven days for overseas votes to reach Singapore for counting.

    The same amendments for overseas voting processes will be made through future amendments to the Parliamentary Elections Act, which contains the relevant legislation.

     

    Source: Today

  • Meridians Seeking Help For Hilmi And Family After Bus Crash In Muar

    Meridians Seeking Help For Hilmi And Family After Bus Crash In Muar

    Please help in whatever way we can.
    We will never know when it will be our (loved ones’) turn.
    .
    Can dikir barat teams/badan kebajikan/kesatuan yg ada kelebihan hulurkan bantuan? Tak banyak, sedikit pun jadilah. Kita kotakan kata-kata yg kita laung-laungkan selama ini. Tak mudah buat aku menangis siot. But his plight shattered me.
    .
    Can someone initiate derma kilat di masjid or during the mega event at tamp west cc pada hari sabtu ini? #perihaldk
    .Budak lagi. Baru ‘nak memutik. Sudah mula pincang dlm kehidupan. Nasib anak-anak kita, bagaimana?
    .
    Yes, you may share this post. Please share this post.

    Source: Zaidy Nandir

  • What Is Islamic Law? — Jahaberdeen Mohamed Yunoos

    What Is Islamic Law? — Jahaberdeen Mohamed Yunoos

    It may sound ironical to ask the question what is “Islamic law” in the 21st century when it is generally thought that the body of what constitutes Islamic law has already been crystallised and settled.

    If indeed it has crystallised into a recognisable and unchangeable body, then it is logical that there would only be one universal Islamic law. However, an observation of Islamic law between various countries and even between various states in Malaysia would evidence the fact that the laws are not uniform.

    It would seem that what is Islamic law is still developing, in a state of flux and diverse. Shariah, on the other hand is a separate concept altogether.

    Every Muslim would agree that Islam is a simple religion. The pillars of Islam are said to be only five that is, declaration of faith or the syahadah, the daily five times prayer, fasting in the month of Ramadan, payment of the zakat and the performance of the pilgrimage by those who can afford it.

    However, Islam is seen not only as a religion in the typical sense but also as way of life that is complete and encompasses every aspect of our life.

    In other words, Muslims believe and accept that Islam provides the necessary guidance and imposes certain obligatory behaviour in order to achieve the pleasure of God in this life and the next.

    It is this belief that has lead the scholars of Islam to discern principles, precepts and law affecting life from the scriptures and the Sunnah of the Rasul.

    Thus, began the role of the jurists or scholars of law in interpreting and developing various legal, social, economic and religious laws, conducts of behaviour and so on for the Muslim. These active role of the jurists began some many decades after the passing of the prophet.

    I believe they reflected the intellectual response to the needs of a growing civilisation to derive various legal principles and codes of conduct necessary to create an orderly society consistent with the understood commandments of Allah in the Quran and the injunctions of the Sunnah.

    It is from such need and environment that the development of usul al fiqh or Islamic jurisprudence took place.

    In Islamic jurisprudence history, the al madhahib or schools of law that became famous are the Hanafite, the Malikite, the Shafi- ite and the Hanbalite though there were also other schools in the history of Muslim jurisprudence.

    It is important to pause at this stage to reflect and note that prior to the development of these schools of jurisprudence, the primary source then for Muslims was simply the Quran and the Sunnah of the Prophet.

    With the development of the schools of jurisprudence, therefore, the primary sources of Islamic law expanded to become the Quran, Sunnah, Ijma’ (consensus of the jurists) and Qias (judgement upon juristic anology).

    Later, other secondary sources of Islamic jurisprudence were developed. Hence, there clearly was liberalisation of the sources from which Islamic jurisprudence began to expand and develop.

    Any modern lawyer will appreciate this development as law is considered to be a “living creature” that develops as life and its circumstances change and develop.

    However, it is worrisome whether some conservative scholars today are fully aware that no human being’s interpretation of Allah’s will can be absolute because only Allah alone is the Absolute Interpreter.

    If this point is correct and properly understood then “Islamic law” as developed and developing can be relevant to contemporary situations and the very understanding of what embodies “Islamic law” can undergo fresh perspective without departing from its fundamental adherence to the Quran and most authentic Sunnah.

    In the history of Muslim jurisprudence, a study and consideration of what are the objectives of the Shariah also too place. From a modern perspective, this would be an inevitable development.

    The great university professor and scholar of Islam Imam Al Ghazali identified five essentials of the maqasid or the objectives of Syariah namely, preservation of religion, human life, the faculty of reason, progeny and material wealth.

    As to whether or not the objectives or the maqasid should be limited to five is a subject of vigorous debate among the scholars.

    Later scholars have added on to these five for example, the attainment of justice. This debate is understandable and in fact encouraging because life is constantly evolving with new experiences, new sets of circumstances, higher levels of knowledge, information and technology and discovery of new facts.

    Hence, the perception and understanding of life today cannot be limited to the experiences and perception of life by previous scholars alone.

    After all, Muslims believe that the law giver is Allah and any scholar cannot have a claim to monopoly of interpreting Allah’s intent, however knowledgeable he may be acclaimed to be.

    It can, therefore, be seen from the discussion that “Islamic law” is in a state of development as is the case with many other aspects related to Muslim thinking such as political Islam, Islamic economics and so on.

    The field of Islamic law and jurisprudence has become a complex discipline and Muslims must be careful that the legalistic aspect of Islam does not overshadow the spiritual and moral aspect of the religion such that it stifles faith or creativity of the individual Muslim in particular and the society in general.

    In the context of Malaysia, as a Muslim, it is my hope that contemporary Muslim scholars maintain an open mind within the principles of the Quran and the most authentic Sunnah when they discuss and try to apply the Islamic law as developed by classical jurists who, without doubt has made great and laudable efforts.

    There is sufficient evidence in Muslim jurisprudence history that the classical jurists never claimed their interpretations and their views to be beyond criticism or rejection if it is not consistent with the Quran, most authentic Sunnah or not relevant to the times.

    In this regard it may be helpful to realign our Muslim outlook, for example, to evaluate whether some of the legislation that has been passed by our Parliament are in fact consistent with the primary sources of Islamic jurisprudence and hence “Islamic”.

    This may be a better and useful approach than trying to impose classical formulation of laws in contemporary settings which are different.

    If my argument is correct, this may lead to a more holistic understanding of what Shariah is unlike the current trend that what is defined as “shariah laws” are the only ones that are “shariah.” With this approach, probably large segments of what is now classified as “civil laws” may qualify as “shariah.”

    I opine that the government’s effort to introduce the idea of Shariah compliance is a step towards this direction in the long run.

     

    Source: themalaymailonline

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