Ahhh At last someone heard me!

Funny most of what is written and email to me was highlighted by me in a blog Syiah or Sunni. It seems this prominent scholar here has taken my idea and presented it to the press. It takes them 4 months for them to see what I saw! Better late than never!

Dear Friends,

We are pleased to share here an article by Dr Chandra Muzaffar.


UPHOLD THE AMMAN MESSAGE.

 

The recent proposal by some political and religious leaders to amend the Malaysian Constitution to specify that Article 3 which states that “Islam is the religion of the Federation” refers only to the teachings of Ahli Sunnah Wal Jamaah(ASWJ)  has far-reaching implications.  Does it mean that non-Sunni, minority sects will not be recognised as Islamic?  If such sects --- the Shias being a case in point --- are not recognised as Islamic, what would be their status?     How would such an amendment impact upon Malay Shias since Islam is one of the defining attributes of Malay identity?

From the perspective of the global Muslim community, this attempt to confine Islam to the ASWJ runs contrary to the thinking of the vast majority of Sunni scholars themselves. Though they acknowledge the differences between the ASWJ and the Shias, they have always regarded the minority sect as a legitimate part of the Muslim ummah. This was reiterated in unambiguous language in the Amman Message which has been described as one of the most important declarations produced by the Muslim world in the last one thousand years.

Initiated by King Abdullah 11, the monarch of Jordan, in November 2004, the Amman Message was formalised by 200 of the world’s leading Islamic scholars from 50 countries at an international conference in Amman in July 2005. Among them were the Grand Shaykh Al-Azhar, Shaykh Mohammed Sayyid Tantawi and Sheikh Yusuf Qaradawi, both Sunnis, and the Grand Ayatollah Sistani, a Shia. The Amman Message embodies three essential points.

1)      It recognises the validity of all 8 Mathhabs (legal schools) of Sunni, Shia and Ibadhi Islam; of traditional Islamic theology ( Ash’arism); of Islamic Mysticism ( Sufism), and of true Salafi thought.
2)      It forbids takfir (declarations of apostasy) between Muslims.
3)      It sets forth the subjective and objective preconditions for the issuing of fatwas, thereby exposing ignorant and illegitimate edicts in the name of Islam.

These three points were adopted at the OIC summit in Mecca in December 2005 and at other scholarly assemblies culminating with its acceptance by the International Islamic Fiqh Academy of Jeddah in July 2006.

The official website of The Amman Message shows that the Message and its three points have been endorsed by a large number of Kings, Presidents, Prime Ministers, Ministers and other high officials, apart from notable religious personalities representing the majority and minority sects within the ummah.  Both King Abdullah of Saudi Arabia and Ayatollah Al-Sayyid Ali Khamenei of Iran are endorsers.

It is significant that from Malaysia, the former Prime Minister, Tun Abdullah Ahmad Badawi, heads the list of endorsers. The current leader of the Opposition, Dato Seri Anwar Ibrahim is also an endorser as are two serving Ministers in the present Federal Cabinet, namely, Dato Seri Shahidan Kassim and Khairy Jamaluddin.  Two established Malaysian Islamic scholars, Professor Hashim Kamali and Professor Kamal Hassan, are also on the list of endorsers.

In the last couple of years there have been other efforts to reduce the antagonism between Sunnis and Shias and to promote better understanding between the two sects. In May 2013, through JUST, I initiated a joint appeal from Tun Dr. Mahathir Mohamad and the former Iranian President, Muhammad Khatami, to Sunnis and Shias the world over to stop killing one another. In early October this year, I co-convened a special session at the World Public Forum in Rhodes, Greece which brought together Sunni and Shia scholars from different countries who reiterated their support for the Amman Message and proposed various other measures to improve ties between the two groups.

 Given the prevailing negative attitude towards Shias among some religious and political figures in Malaysia, it is imperative that the Prime Minister, the Minister in charge of Islamic Affairs in the Prime Minister’s Office, and State and Federal Territory Muftis publicly endorse the Amman Message.  There are at least 5 compelling reasons why they should do so.    

1)      It would signal a clear rejection of the erroneous view propagated by a segment of the media and various public personalities that the Shias are a ‘deviant’ sect. As we have seen, this is a view that is totally unacceptable to the overwhelming majority of Muslims who see them as integral to the ummah.
2)      It would assure Malaysian Muslims as a whole that those who demonise Shias and place them in the same category as cults such as “Tuhan Harun” have not gained control of the Religious Establishment and are not dictating policies pertaining to Islam.
3)      It would serve to assuage the fear among thinking Malaysians that certain aspects of our domestic and foreign policies are being increasingly influenced  by the interests of retrogressive, conservative forces from elsewhere who are unwittingly undermining our social cohesion, on the one hand, and our national sovereignty, on the other.
4)      It would reinforce our commitment to the unity of the Muslim ummah especially since the Sunni-Shia divide has been exploited by various groups to weaken Muslim solidarity in the face of monumental challenges emanating from global powers bent on perpetuating their hegemony.
5)      It would contribute significantly to national unity since the Amman Message also contains ideas which are most conducive for fostering empathy in a multi-religious society. It states lucidly that “Islam honours every human being, without regard to race and religion.”  It further emphasises that “Islam demands that the faithful treat others as they desire to be treated. It urges tolerance and forgiveness, qualities that elevate human life, and calls for treating others justly, safeguarding their rights and possessions.”            

It is not enough for our political and religious leaders to merely endorse the Amman Message. The Message should be made part of the Islamic curriculum in secondary schools and universities. It should be distributed within the entire community of ustaz and ustazah (religious teachers) throughout the country. The Amman Message should be integrated into the Friday Khutbah (sermon) and the media, especially Radio and Television, should focus on it.

When the Amman Message becomes an important dimension of the collective consciousness of the people, Malaysian Muslims will have a better appreciation of the relationship between Sunnis and Shias.  They will understand their similarities and differences in the context of the essence of Islam. It is when they become really knowledgeable about the essence of Islam that the inclination to switch from one sect to another will also diminish.

Dr. Chandra Muzaffar is Chairman of the Board of Trustees of Yayasan 1Malaysia and President of the International Movement for a Just World (JUST).

Feel free to forward it to members of your organization and friends.

We welcome feedback. Please email to contact@yayasan1malaysia.org

Thank you.

Yayasan 1Malaysia
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Off Jalan Gasing
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Selangor
Tel: 03-7781 4575
Fax: 03-7770 4568
Website: www.yayasan1malaysia.org


UPHOLD THE AMMAN MESSAGE.
Chandra Muzaffar.

The recent proposal by some political and religious leaders to amend the Malaysian Constitution to specify that Article 3 which states that “Islam is the religion of the Federation” refers only to the teachings of Ahli Sunnah Wal Jamaah(ASWJ) has far-reaching implications. Does it mean that non-Sunni, minority sects will not be recognised as Islamic? If such sects --- the Shias being a case in point --- are not recognised as Islamic, what would be their status? How would such an amendment impact upon Malay Shias since Islam is one of the defining attributes of Malay identity?
From the perspective of the global Muslim community, this attempt to confine Islam to the ASWJ runs contrary to the thinking of the vast majority of Sunni scholars themselves. Though they acknowledge the differences between the ASWJ and the Shias, they have always regarded the minority sect as a legitimate part of the Muslim ummah. This was reiterated in unambiguous language in the Amman Message which has been described as one of the most important declarations produced by the Muslim world in the last one thousand years.
Initiated by King Abdullah 11, the monarch of Jordan, in November 2004, the Amman Message was formalised by 200 of the world’s leading Islamic scholars from 50 countries at an international conference in Amman in July 2005. Among them were the Grand Shaykh Al-Azhar, Shaykh Mohammed Sayyid Tantawi and Sheikh Yusuf Qaradawi, both Sunnis, and the Grand Ayatollah Sistani, a Shia. The Amman Message embodies three essential points.
1) It recognises the validity of all 8 Mathhabs (legal schools) of Sunni, Shia and Ibadhi Islam; of traditional Islamic theology ( Ash’arism); of Islamic Mysticism ( Sufism), and of true Salafi thought.
2) It forbids takfir (declarations of apostasy) between Muslims.
3) It sets forth the subjective and objective preconditions for the issuing of fatwas, thereby exposing ignorant and illegitimate edicts in the name of Islam.
These three points were adopted at the OIC summit in Mecca in December 2005 and at other scholarly assemblies culminating with its acceptance by the International Islamic Fiqh Academy of Jeddah in July 2006.
The official website of The Amman Message shows that the Message and its three points have been endorsed by a large number of Kings, Presidents, Prime Ministers, Ministers and
other high officials, apart from notable religious personalities representing the majority and
minority sects within the ummah. Both King Abdullah of Saudi Arabia and Ayatollah Al-
Sayyid Ali Khamenei of Iran are endorsers.
It is significant that from Malaysia, the former Prime Minister, Tun Abdullah Ahmad Badawi,
heads the list of endorsers. The current leader of the Opposition, Dato Seri Anwar Ibrahim is
also an endorser as are two serving Ministers in the present Federal Cabinet, namely, Dato
Seri Shahidan Kassim and Khairy Jamaluddin. Two established Malaysian Islamic scholars,
Professor Hashim Kamali and Professor Kamal Hassan, are also on the list of endorsers.
In the last couple of years there have been other efforts to reduce the antagonism between
Sunnis and Shias and to promote better understanding between the two sects. In May 2013,
through JUST, I initiated a joint appeal from Tun Dr. Mahathir Mohamad and the former
Iranian President, Muhammad Khatami, to Sunnis and Shias the world over to stop killing
one another. In early October this year, I co-convened a special session at the World Public
Forum in Rhodes, Greece which brought together Sunni and Shia scholars from different
countries who reiterated their support for the Amman Message and proposed various other
measures to improve ties between the two groups.
Given the prevailing negative attitude towards Shias among some religious and political
figures in Malaysia, it is imperative that the Prime Minister, the Minister in charge of Islamic
Affairs in the Prime Minister’s Office, and State and Federal Territory Muftis publicly
endorse the Amman Message. There are at least 5 compelling reasons why they should do
so.
1) It would signal a clear rejection of the erroneous view propagated by a segment of
the media and various public personalities that the Shias are a ‘deviant’ sect. As we
have seen, this is a view that is totally unacceptable to the overwhelming majority of
Muslims who see them as integral to the ummah.
2) It would assure Malaysian Muslims as a whole that those who demonise Shias and
place them in the same category as cults such as “Tuhan Harun” have not gained
control of the Religious Establishment and are not dictating policies pertaining to
Islam.
3) It would serve to assuage the fear among thinking Malaysians that certain aspects of
our domestic and foreign policies are being increasingly influenced by the interests
of retrogressive, conservative forces from elsewhere who are unwittingly
undermining our social cohesion, on the one hand, and our national sovereignty, on
the other.
4) It would reinforce our commitment to the unity of the Muslim ummah especially
since the Sunni-Shia divide has been exploited by various groups to weaken Muslim
solidarity in the face of monumental challenges emanating from global powers bent
on perpetuating their hegemony.
5) It would contribute significantly to national unity since the Amman Message also contains ideas which are most conducive for fostering empathy in a multi-religious society. It states lucidly that “Islam honours every human being, without regard to race and religion.” It further emphasises that “Islam demands that the faithful treat others as they desire to be treated. It urges tolerance and forgiveness, qualities that elevate human life, and calls for treating others justly, safeguarding their rights and possessions.”
It is not enough for our political and religious leaders to merely endorse the Amman Message. The Message should be made part of the Islamic curriculum in secondary schools and universities. It should be distributed within the entire community of ustaz and ustazah (religious teachers) throughout the country. The Amman Message should be integrated into the Friday Khutbah (sermon) and the media, especially Radio and Television, should focus on it.
When the Amman Message becomes an important dimension of the collective consciousness of the people, Malaysian Muslims will have a better appreciation of the relationship between Sunnis and Shias. They will understand their similarities and differences in the context of the essence of Islam. It is when they become really knowledgeable about the essence of Islam that the inclination to switch from one sect to another will also diminish.

Dr. Chandra Muzaffar is Chairman of the Board of Trustees of Yayasan 1Malaysia and President of the International Movement for a Just World (JUST).

Malaysia.
23 December 2013.

Happy New Year!

SEASON'S GREETINGS!

Wishing you and your family
Merry Xmas and a Happy New Year,
With Good Health,
Bountiful Wealth,
Long Life,
And May you Receive and
Giving Love and Happiness from all around and
Lastly May all your wishes and dreams come true next Year.
Cheers!

Who is right and who is wrong?

I wrote this in haste in fact I am posting it in response to a friend Encik Mahdzim who works with Denso a PKR member and former Councillor. He retort that he has report me to a syarie lawyer who will look at my content for deviation thoughts and ideas. It is laughable, so now I will be punish to have different ideas and espousing them. May I ask him when I die, will the lawyers and Imams answer on my behalf for following them. So when Mungkar and Nangkir strikes me will they take my place in the alam barzakh, a place where we reside and wait till the day of judgement but until then to be question by theses 2 angels. Can I use the lawyers and Imams who spew hatred as my defense and can they take my place in case I will  be wallop for following them? Is it not better for them to punish me for my thoughts and why do you need to shackle me? Are you turning us living in fear as in the dark ages where knowledge is curtail and dismiss if it does not concur with the Clergy. Are you turning us into one? Here are articles from an IKIM follower in the Star which literally says that it is political and not theological that the demonising of Syiah is being done in Malaysia. By stating it is all about unity and the preservation of it, one cannot help to ask for whose sake? For the establishment, for political reason? Most probably why? 1500 Syiah practitioner identified by Jakim could be a threat to Malaysia whereby 61.3% are Muslims out of a population of 23 million roughly 12 million. (figures are from wiki so it is debatable as not all bumiputras are Muslim). !500 Syiah can destroy 12 million Sunni muslim? Mind boggling indeed! Read the article as below

Reason behind ban on Syiah teachings

by razak ahmad

THE rift between the followers of the Sunni and Syiah groups in the Islamic world stemmed from a disagreement over who should govern the then fledg­ling Muslim state following the death of Prophet Muhammad, whom Muslims believe was the last Prophet.
Explaining the differences between the two groups, the Institute of Islamic Understanding’s (IKIM) Centre for Economics and Social Studies Senior Fellow Dr Mohd Farid Mohd Shahran said the original dispute was merely political in nature but it later widened into a schism.
Following the death of the Prophet Muhammad, some supporters of Saidina Ali bin Abu Talib — the Prophet’s cousin and son-in-law — questioned the appointment of Abu Bakar as-Siddiq, a Compa­nion of the Prophet, as the Islamic empire’s first Caliph.
“They felt betrayed because they believed Ali was more deserving, but at that time the dispute was political in nature and could possibly have been reconciled,” said Farid.
The term Syiah literally means the group or sect sympathetic to and supportive of Ali.
Sunni or Sunnah Wal Jamaah, meanwhile, means “followers of the Prophet’s teachings who are the righteous majority in the Muslim community”.
Ali would later become the fourth Caliph. For Sunnis, the first four Caliphs — Abu Bakar, Umar bin al-Khattab, Uthman bin Affan and Ali — are commonly referred to as “The Rightly Guided Caliphs”.
The discontentment of Ali’s followers, however, widened over the centuries and the movement later developed its own doctrines and rituals, some of which many Sunnis, including those in Malaysia, find objectionable.
Farid says these include the Syiah practice of striking their heads with swords, beating their chests or flagellating themselves to express their grief and devotion on the anniversary of the martyrdom of Saidina Hussein bin Ali.
Hussein was the grandson of the Prophet and the son of Saidina Ali. He was murdered in Karbala, Iraq, following an uprising against the Caliph Yazid bin Muawiyah.
There are competing versions of certain events in the killing of Hussein.
The episode consolidated the Syiah opposition towards the established Islamic state leadership and marked a divisive split between the Syiah and Sunni.
There is also the Syiah practice of placing a small clay tablet on the prayer mat when performing prayers, with the tablet made of soil from Karbala.
“Another Syiah practice is the shortening of some of the five daily prayers.
“The facility is known as jamak, which to Sunnis are only allowed for travellers who meet certain strict criteria,” said Farid.
Another dispute is over the Syiah practice of mutaah or fixed-term marriage whereby a couple agrees in advance on the duration of their marriage, which could last only a month, for example.
Sunni critics say the practice can lead to an abuse of the institution of marriage.
A deeper source of Sunni-Syiah division, according to Farid, is the Syiah rejection of many of the Prophet’s Companions due to their sense of betrayal.
The Syiah unwillingness to accept these Companions is a contentious point for the Sunnis.
“For us, the religion is also based in part on the Hadith or Sayings of the Prophet which are sourced from the Prophet’s Companions, so how can one reject them?” asked Farid.
In Malaysia, the propagation of Syiah teachings is banned.
A 1996 fatwa or decree by the Fatwa Committee of the National Council of Islamic Religious Affairs stated that Muslims in Malaysia must only follow the teachings of Islam “based on the doctrine of the Ahl al-Sunnah wa al-Jama’ah on creed, religious laws and ethics”.
In addition, the publication, broadcasting and distribution of any books, leaflets, films, videos, and others relating to the teachings of Islam that contradict the doctrine of the Ahl al-Sunnah wa al-Jama’ah is prohibited and deemed unlawful.
Farid said that while there are some Sunnis who hold extreme views against the Syiah, the majority of Sunni scholars do not regard them as outright kafir or unbelievers, but as a group that has deviated from the true teachings of Islam.
Both Sunnis and Syiah followers profess their faith in the same God and Prophet, but the problem is unity, an especially important consideration in Malaysia.
It was Sunni teachings on Islam that first arrived in Malaysia as well as the whole Malay Archipelago. The region today remains predominantly Sunni as a result.
For many in Malaysia, Syiah only became well known following the overthrow of the Shah of Iran in the 1979 Iranian Revolution.
Critics often ask why Syiah is a big issue in Malaysia when there are many other countries in the Middle East that have large numbers of people following Syiah teachings.
According to Farid, the reason is that while Syiah teachings have been in those countries for centuries, it is relatively new here and is seen by many as a potentially divisive force.
“Muslims make up about 60% of the population in Malaysia and yet there are already divisions among them today, so our policy of not allowing the teachings of the Syiah to be propagated in our country is also based on the need to try and protect unity,” said Farid.

‘Declare war against deviant teachings’

(Bernama) - An all-out war must be carried out against deviant teachings as they could divide the Muslims and go against the teachings of the Sunnah Wal Jamaah, which is practiced by Muslims in Malaysia.
The Syiah ideology which originated from the Middle East not only went against the faith but could also destroy the country due to the differences in religious practices.

The ideology had already been declared as ‘haram’ or forbidden by the National Fatwa Council at a special discussion or ‘muzakarah’ in 1996 and must be addressed aggressively by the authorities and the Islamic Religious Council as it clearly threatened the Muslims’ faith, thus affecting solidarity among Muslims in the country.

Strongly upholding the Sunnah Wal Jamaah, independent preacher Mohd Fikri Che Hussain said Umno, as the largest Malay and bumiputera political party championing the Islamic cause, must act quickly to check the Syiah ideology.

“As is the case in countries like Syria, the Syiah proponents are embroiled in civil wars because of the differing ideologies between the Syiah and ‘Ahlul Sunnah’. Thus, before the situation gets out of hand, the government must take stern action,” he told Bernama.

The fact is that there are 81 deviationist groups that were actively operating throughout the country.

According to the chairman of the Ahli Sunnah Wal Jamaah Organisation Malaysia, Abu Syafiq Mohd Rasyiq Mohd Alwi, five of the groups were the Syiah, al-Arqam, Hizbut Tahrir, Wahabi and Tarikat Naqshabandi teachings.

Mohd Fikri said the Islamic education system in schools and the universities must be strengthened and streamlined by focusing on their faith so that the future generation would not be easily influenced and deceived by deviationist teachings.

“The threat from the Syiah will only be apparent in countries which did not take action to suppress its influence,” he said.

Actually there are advantages and disadvantages in the proposal to define Islam according to the practice adopted by the ‘Ahli Sunnah Wal Jamaah’ in this country.

The head of the Muslim Transformation Bureau, Malay Consultative Council, Mohamed Ghazali Md Noor conceded that the proposal was good but required in-depth discussions and must be studied in detail in a wide context.

“Islamic bodies in the country such as the Islamic Development Department Malaysia (Jakim) and other non-governmental organisations must be proactive and effective in carrying out such efforts, besides tightening enforcement,” he said.

Former PAS deputy president Nasharudin Mat Isa believed the proposal was a good move but there must be follow-up action too.

Acknowledging that Islam was facing major challenges that not only involved the Syiah teachings, but also the demands of the non-governmental organisations (NGOs) which were hiding behind human rights movements, Mohd Fikri wanted the government to be more sensitive to the current environment.

“The younger generation nowadays are seen to be keen to be closer to religion. What is feared is that they get involved in deviationist teachings and went against the teachings of the Sunnah. Thus, the government must look into this development,” he added.

What makes his remark deserving of censure is what he added: “She had better watch out or we will go after her.” That comes across, undoubtedly, like a threat. And it’s inappropriate coming from someone like the IGP.
Kee Thuan Chye

I cannot see a fellow writer being threatened by someone in public authority for what she writes and not stand up for her. I’m therefore saying that the recent warning issued by the Inspector-General of Police (IGP) to political commentator Mariam Mokhtar against writing articles that could be deemed seditious is highly unwarranted and deserves to be censured.
Now, if the IGP was giving her friendly advice in saying she should not write articles that were seditious, he might have good cause to do so. Even if the articles she has written so far have not proven to be so. But that does not seem to be the tone and tenor of what he said a few days ago.
What makes his remark deserving of censure is what he added: “She had better watch out or we will go after her.” That comes across, undoubtedly, like a threat. And it’s inappropriate coming from someone like the IGP.
I don’t know Mariam personally and have never met her. (Sorry for sounding like Najib Razak talking about a different person – I think you know who.) I also can’t say I’ve read every article she’s written. But those I have do not strike me as being seditious - certainly not as is spelt out in the Sedition Act.
In fact, her writing impresses me as that of someone who cares about her country and wants it to be better. She criticises wrongdoing by people in power, exposes their foibles and points out the contradictions between what they say and what they do in order to make Malaysians aware of right and wrong.
She provides a much-needed public service by highlighting issues of pressing and immediate concern to Malaysians, giving voice to thoughts that many of her fellow countrymen and women may share but are unable to articulate.
She has written about racial discrimination, social injustice, domestic violence, child abuse, the rise in crime, political scandals, the ‘Allah’ issue, the ineptness of Najib as prime minister, the Royal Commission of Inquiry on the illegal immigrants in Sabah, Home Minister Ahmad Zahid Hamidi’s attempt to muzzle the media, the disservice to the Malaysian electorate done by the Election Commission … and many, many more topics of public interest.
She should not be intimidated for creating awareness and putting issues in perspective. She should not be shut up.
IGP Khalid Abu Bakar is reportedly displeased with her article ‘One ideology, two reactions’ that appeared on the online news website Free Malaysia Today on November 29.
In it, she asked why the Government was willing to welcome home Siti Aishah Abdul Wahab from London when it had been dead against allowing even the ashes of the late Malayan Communist Party leader Chin Peng to be brought back from Thailand.
After all, Siti Aishah was also a left-winger. She was on the Malaysian police’s ‘wanted’ list in the 1970s for being considered an extremist. When she went to study at the London School of Economics, the police kept her under surveillance. Subsequently, she was allegedly held as a “slave” in London by a Maoist sect for 30 years, until she escaped several weeks ago.

Khalid said Mariam’s article was “highly seditious”.

I have since read it a few times, but I cannot in all honesty find anything in it that is seditious.

Mariam states the facts about Siti Aishah and Chin Peng. She asks a pertinent question: “Malaysians must wonder why Aishah is considered safe but Chin Peng’s ashes are deemed a national threat.” Indeed, that has been in the minds of many people this past week.


Tun Dr. Mahathir Mohamad was a doctor before becoming a politician with Umno, and ascended quickly from Member of Parliament to Prime Minister of Malaysia.
During his 22 years in office, he literally transformed the economy with the setting up of ambitious industrial goals which include the formation of heavy industries, national car projects and Multimedia Super Corridor projects. The North-South Highway was also completed during his tenure.
He grew the economy and was an activist for developing nations, garnering a following with his leadership, especially in some African countries. He resigned as Prime Minister in 2003.
As Malaysia’s longest serving Prime Minister, Dr Mahathir had a significant impact on the economy, culture and government of Malaysia. He won five consecutive elections and served for 22 years as the top political leader in the country.
Under him, Malaysia experienced rapid economic growth. He began privatizing government enterprises, including airlines, utilities and telecommunications, which raised money for the government and improved working conditions, although many of the beneficiaries were alleged Umno supporters.
One of his most significant infrastructure projects was the North-South Expressway, a highway that runs from the north to the south of the peninsula, which transformed the way Malaysian travel and work.
From 1988 to 1996, Malaysia was having 8% of economic expansion. He released an economic plan — The Way Forward, or Vision 2020 — asserting that the country would be a fully developed nation by 2020.
He helped shift the country’s economic base away from agriculture to manufacturing and exporting, and the country’s per capita income doubled from 1990 to 1996.
But the ensuing years of worldwide financial crisis has shattered his plan, the economy still growing, albeit at a slower rate.
His adversary, the late Barry Wain in his book “Malaysian Maverick: Mahathir Mohamad in Turbulent Times (Critical Studies of the Asia-Pacific)” had said that Mahathir during his tenure, “burnt” over RM100 billion on various projects with varying degrees of  success and failure.
“Mahathir Mohamad turned Malaysia into one of the developing world’s most successful economies. He adopted pragmatic economic policies alongside repressive political measures and showed that Islam was compatible with representative government and modernisation. He emerged as a Third World champion and Islamic spokesman by standing up to the West”, Amazon.com has this to say about the book.
To say that Tun Dr Mahathir’s decisions, when Prime Minister, had affected Malaysians from all walks of life, is not an overstatement.

He was Malaysia’s fourth and longest serving Prime Minister, chalking up 22 years on the throne of power, with a political career spanning almost 40 years.
During Tun Dr Mahathir Bin Mohamad’s tenure, Malaysia underwent a substantial transformation – rapid modernisation, bold infrastructure projects, ample economic growth – one cannot deny that Malaysia’s international status grew considerably under the leadership of Malaysia’s “Father of Modernisation.”
However, certain quarters described Mahathir as intolerable of dissent, authoritarian and by large a mastermind that amassed a huge amount of power through ill-defined means.
Mahathir’s story only really starts when he succeeded Tun Hussein Onn to take the Prime Minister’s seat. During his tenure, he consecutively accumulated power through strategic and opportune moves, much like a comprehensive game of chess.
The iron-grip control that today’s Malaysian Cabinet yields is the result of his shadow play through manipulation of political heavyweights, the media and even the Malaysian High Courts.
The year 1983 marked the first of his many battles to amass power – with the Agong himself. Mahathir strategically limited the authority that the Malaysian royalty wielded, by bulldozing amendments to the Constitution.
Through utilisation of the media and timely attacks, Mahathir steadily and successfully transferred power over to himself as the Prime Minister. As status and powers of the Malaysian royalty diminished, Mahathir was deemed the country’s “uncrowned king”.
Mahathir was infamous for his methods and tactics to maintain power by eliminating those who opposed him. In 1987, he was challenged for the presidency of Umno and his Prime Ministership by Tengku Razaleigh Hamzah, supported by Musa, former Deputy Prime Minister.
Although emerging victorious through exploitation of the media and support of political heavyweights, his victory was only by a slim margin.
In an unprecedented move, Malaysia’s High Court ruled that Umno was an illegal organisation, citing the reason as that some of its branches was not registered. Mahathir then registered the name “Umno Baru”.
Harbouring fear that an appeal would be made against the registration, Mahathir then trained his guns on the High Courts. He bulldozed an amendment to the Constitution through parliament to control the High Courts’ engagement in judicial review, forcing them to submit to the will of the parliament.
Protests from the Lord President of the Supreme Court and five other judges resulted in dismissals and suspensions. It was the destruction of the independence of Malaysia’s judiciary.
Mahathir’s intricate strategy to eliminate his opponents did not stop there. A number of administrators who did not speak Mandarin were appointed to Chinese schools, resulting in protests from the Chinese community.
Mahathir jumped at the opportunity, commencing “Operation Lalang”, or “Weeding Operation” – 119 people were arrested and charged under the Internal Security Act (ISA), mostly opposition activists, including Lim Kit Siang. Newspapers that supported the opposition were forced to shut down.
Perhaps the most well-known feud was with the then Deputy Prime Minister cum Finance Minister Dato’ Seri Anwar bin Ibrahim. In the 1990s, it was no secret that Anwar held ambition to be the next Prime Minister, distancing himself from Mahathir and in some ways undermining his authoritarian style.
After being increasingly side-lined, Anwar was finally expelled from Umno. He was subsequently arrested under the ISA under the allegation of sexual misconduct.
Protests and condemnations were met with a crackdown on the media and opposition parties, resulting in arrests through the FRU and Special Branch, again under the ISA.
Since his retirement, Mahathir’s iron grip and influence has waned greatly, as evident through his son’s recent political performance.
However, Mahathir has shown in the past that he is not one who gives up easily. He continues to shadow Najib’s premiership, sniping at him from the sidelines.
It would certainly be interesting to see how things play out, as one prevailing opinion today is that no leaders have been able to match Mahathir’s vision and ideas yet.

Syiah: Jakim salah fakta

K Pragalath | December 16, 2013

Kenyataan Jakim bahawa amalan Syiah berkembang di Tanah Melayu selepas Revolusi Iran ialah menunjukkan Jakim tidak memahami Syiah.
PETALING JAYA: Dua hari lepas, Jabatan Kemajuan Islam Malaysia (Jakim) telah menegaskan bahawa semua ajaran dan fahaman Syiah menyeleweng daripada pegangan Ahl Sunnah Wal Jamaah (AWSJ) dan hukum syarak.
Ketua Pengarah Jakim Datuk Othman Mustapha (gambar)  berkata kajian jabatannya mendapati bahawa Syiah berasaskan ajaran Imamiyyah Ithna ‘Ashariyyah atau Imam Dua Belas aktif selepas Revolusi Iran pada tahun 1979.
Jabatan tersebut turut mengenal pasti seramai 1500 pengikut Syiah.
Menurutnya penyelewengan ajaran Syiah Imam Dua Belas ialah seperti berikut:
a) meyakini imam adalah maksum iaitu terpelihara daripada sebarang dosa
b) mengkafirkan para sahabat Rasulullah (c) tiada solat Jumaat
d) mengharuskan jamak solat fardu dalam semua keadaan
e) menghalalkan nikah muta’ah (f) penyanjungan keterlaluan kepada Saidina Ali ibu Abi Taib sehingga disamatarafkan dengan Rasulullah, Nabi Muhammad saw
(g) menambah nama Saidina Ali dalam kalimah syahadah selepas nama Nabi Muhammad.
Walau bagaimanapun, kajian antropologi dan sosiologi menunjukkan bahawa pengikut Syiah wujud di Tanah Melayu sejak berkurun lamanya sebelum tercetusnya Revolusi Iran.
Ini menunjukkan bahawa pihak Jakim tersilap di dalam kajian mereka.
Menurut satu rencana jurnal bertajuk “The Malaysian Shi’a: A Preliminary Study Of Their History, Opprsssion and Denied Rights” di dalam Journal Of Shi’a Islamic Studies Jilid 6,No 4, 2013, ajaran Syiah tiba di Malaysia seawal abad ke-tujuh ketika dunia Melayu menerima Islam.
Mazhab Ahl – Sunnah Wal Jamaah pula tiba ke dunia Melayu dalam abad ke 13.
Bukti paling kukuh berkenaan kedatangan pengaruh Syiah ini wujud di dalam Batu Bersurat Terengganu.  Batu bersurat ini juga menunjukkan bukti kedatangan terawal Islam ke Tanah Melayu.  Ia berusia lebih 700 tahun dan menggunakan skrip tulisan Jawi.
Bukti pengaruh Syiah di dalam Batu Bersurat Terengganu ialah perkataan ‘Santabi’ atau ‘Sahabi’.  Kajian dari sudut bahasa terhadap perkataan tersebut menunjukkan bahawa ia kata pinjaman dari Bahasa Sanskrit, ‘Sanabhya’ yang bermaksud hubungan darah.
Berdasarkan penterjemahan ini jelas terdapat pengaruh Syiah di dalam Batu Bersurat Terengganu kerana ia tidak merujuk kepada para sahabat Nabi Muhammad saw tetapi ahli keluarga baginda.
Antara tuduhan yang kerap dilontar terhadap masyarakat ialah yang berkaitan dengan solat.  Ada yang mendakwa bahawa Syiah hanya solat tiga waktu (telu) bertentangan dengan rukun Islam kedua.
Fiqh Jafari di dalam ajaran Syiah menyatakan bahawa Syiah juga menunaikan solat lima waktu.  Yang berbeza hanyalah waktu solat.
Waktu Asar pengamal Syiah bermula sejurus selepas Zohor. Waktu solat Maghrib pula bermula sejurus selepas Asar.  Amalan ini berbeza dengan ASWJ di mana waktu solat Asar ialah sekitar pukul 4 dan Maghrib bermula pada waktu matahari terbenam.
Ajaran Syiah juga tidak menyamatarafkan Saidina Ali sebagaimana yang didakwa Jakim. Selain itu imam tidaklah maksum sebagaimana dakwaan Syiah.
Pengikut Syiah menerima fakta bahawa Nabi Muhammad saw menerima wahyu daripada Allah swt. Imam merujuk kepada Imam 12 iaitu Ali ibn Abi Taib , Hasan ibn Ali (Al-Mujtaba), Hussein ibn Ali (Sayyid as Syuhada), Ali ibn Hussein (al-Sajjad), Muhammad ibn Ali (Baqir al-ulum), Ja’far ibn Muhammad (As – Sadiq), Musa ibn Ja’far (al-Kazim), Ali ibn Musa (Ar-Redza), Muhammad ibn Ali (Al-Taqi), Ali ibn Muhammad (Al-Hadi), Hasan ibn Ali(Al-Askari) dan Muhammad ibn Hasan (Al-Mahdi).
Imam 12 dianggap sebagai pemimpin yang menjaga kesucian Islam.
Lihat juga:
Jakim kenal pasti 1500 pengamal Syiah

All Syiah teachings in Malaysia deviate from true Islamic faith, says Jakim

(Bernama) - All branches of Syiah teachings deviate from the Ahli Sunnah Wal Jamaah Islamic faith (Sunni Islam) practised in this country, and violate Islamic law, says Malaysia Islamic Development Department (Jakim).
Its director-general Datuk Othman Mustapha also categorically refuted claims that there were branches of the Syiah doctrine in this country having similarities with Sunni Islam.

He said according to studies done by Jakim, the active propagation of the Ithna-'ashariyyah branch of Syiah teachings or The Twelve Imams started in Malaysia after the success of the 1979 Islamic Revolution of Iran.

"As such, the Syiah teachings practised by the followers in Malaysia until today is The Twelve Imams stream which deviate from true Islamic teachings," he said.

Othman said among the deviations of The Twelve Imams Syiah were as follows:

Believing that the imam is infallable, that is, free from any sin;

Regarding the companions of Prophet Muhammad as infidels;

No Friday prayers;

Allowing the combining of the obligatory daily prayers in all situations without any reason;

Allowing nikah muta'ah (short-term contract marriage, also called pleasure marriage);

Rejecting the views of ulamas;

Over-revering of Ali the caliph to the extent of putting him at par with Prophet Muhammad;

Adding Saidina Ali's name in the syahadah after the Prophet's name.

On nikah muta'ah, Othman said it was a Jahiliah (the age of ignorance, before the arrival of Islam) practice that went against Quranic teachings and ulama thinking, and prohibited by the Prophet through his sayings.

He noted that the National Fatwa Muzakarah Committee had on May 2-3, 1996 met and agreed that Islamic teachings other than the Ahli Sunnah Wal Jamaah were against Islamic law and its propagation prohibited.

"On July 24 this year, the Home Ministry declared the Pertubuhan Syiah Malaysia (Syiah Association Malaysia) as illegal.

"Spreading Syiah teachings is not just about violating the fatwa (edict), but the issue of national security is also taken into consideration by the Home Ministry in banning the Syiah movement in this country," he said.

Othman said The Twelve Imams religious doctrine could have been spread to this country through the availability of reading materials and by individuals who visited Iran or Shiites who came from that country.

He did not dismiss the possibility of some local university lecturers having played a role in spreading Syiah teachings to the students.