1.Times Online (http://www.timesonline.co.uk)
What is Sharia?, 15 February 2008
by Usama Hasan (Dr Usama Hasan is an imam at Tawhid Mosque, Leyton, and a senior lecturer at Middlesex University)
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: To those who worship other than God, hard is the way to which thou callest them.
God chooses to Himself those whom He pleases, and guides to Himself those who turn to Him.
(Koran, chapter: Consultation, 42, 13, translated by A.Y. Ali)
The Archbishop of Canterbury, in his historic lecture at the Royal Courts of Justice last week, referred to “Abrahamic” verses such as the above, where “establishment” (Arabic: shar') of religion refers to the essence of all religion: the love and worship of the Divine. Related words, pregnant with meaning, are shari', meaning both “lawgiver” and “road” (road signs in the Arab world proclaim a shari' at every corner), and shari'a, a path or way; in classical Arabic this particularly meant a path to water in the desert and hence the Sacred Law of Islam, the moral code and ethical path to God, who alone quenches all thirst with mercy.
The Sharia is based on both universal and specific texts, principles and judgments from the Koran and the Sunnah, the example of the Prophet, peace be upon him. Far from being set in stone, the problem of specifically applying universal principles in Sacred Law has led to a vigorous debate throughout Islamic history and the complex evolution of an extremely diverse body of legal schools and opinions. Within three centuries of the founding of Islam, there were dozens of legal schools, of which about seven remain influential across the Islamic world, both Sunni and Shia. An important early debate that continues today was between traditionalists and rationalists over whether the universal principles of God's law were to be known by revelation or reason, or both. The four main areas covered by classical Sharia were: ibadat (ritual worship), mu'amalat (economics), munakahat (marriage, divorce and family) and jinayat (crime and punishment).
A significant development in Islamic law between the 11th and 14th centuries CE was the approach to legal purpose known as the Maqasid theory. Imam Ghazzali (died 1111) argued from a holistic reading of the Koran that the purpose of Sharia was fundamentally to preserve five matters: faith, life, wealth, intellect and family. This development occurred six centuries before John Locke's articulation of a similar approach to law in England. Over the next three centuries after Ghazzali, theologians such as Ibn Taymiyyah added a number of other “fundamental purposes” of law: preservation of reputations, neighbourhoods and communities; fulfilment of contracts; moral purity; trustworthiness; the love of God. The culmination of this theory came with Shatibi (of Jativa, Andalusia, died 1388), who explicitly synthesised traditionalist and rationalist approaches. But Islamic legal theory and practice, once centuries ahead of other civilisations, fell into relative decline for the next half-millennium.
The last century of Islamic legal thinking carries more hope, however. Recent thinkers such as Tariq Ramadan in Europe and Hashim Kamali in Malaysia have suggested that the following are “legal purposes” that must be protected and promoted by Sharia: fundamental human rights and liberties; public welfare; education; scientific and medical research; the environment.
Anyone familiar with this rich history of Sharia is left bemused by the ignorant and prejudiced notions that often dominate debates about it, especially the strange assumption that the last of the Abrahamic faiths has values that are somehow radically different from those of Judaism or Christianity.
Returning to the Archbishop's lecture, I'd like to illustrate one of his key points, that of cultural and faith loyalties, with the example of marriage. Many people in this country, perhaps the majority, will not be too excited about a register-office wedding, but would love to have their dream wedding in a church, mosque, synagogue or temple. It is only right and proper that the law of the land recognises all such marriages. Over the past few years mosques have finally begun to be registered as public buildings suitable for the solemnisation of marriages.
Within the past decade an aspect of Jewish divorce law was accommodated within UK civil law to protect the rights of Jewish women after lobbying by the Beths Din. An exactly analogous situation exists with Muslim women and Sharia councils, and this disparity between Jewish and Muslim communities must be rectified. Because the principles of marriage and divorce are very similar in Sharia and English law, one procedure should cover both legal systems. In the end, I do not believe in a distinction between the civil and religious, the secular and sacred, because we are always in the Divine Presence, and “to God do all matters return”.
2. New Straits Times Online (http://www.nst.com.my)
Mandarin, Tamil lessons during school hours, 4 October 2009
Sonia Ramachandran and Chandra Devi Renganayar
KUALA LUMPUR: The Education Ministry is looking at introducing Mandarin and Tamil classes during school hours in all primary schools nationwide.
The classes, to eventually replace Pupil’s Own Language (POL) periods which are conducted after school, were among moves to make national schools attractive to non-Malay students.
Last week, the New Sunday Times reported that some parents were steering clear of national schools for several reasons, including a lack of emphasis on Mandarin and Tamil; the lackadaisical attitude of teachers; Bahasa Malaysia as the medium of instruction; and a perceived “Islamisation” of schools.
Education director-general Tan Sri Alimuddin Mohd Dom said Mandarin and Tamil classes would be offered even in schools in Malay-majority states such as Kelantan and Terengganu as a third language option for students.
Currently, said Alimuddin, there were 350 Mandarin and 170 Tamil classes in national primary schools, mostly in Selangor, Penang, Perak and Johor.
“We found not just Chinese students taking the Mandarin classes but Malays as well.”
These classes, he said, were different from POL as they were incorporated into the school timetable.
POL is only taught during weekends and outside school hours upon the request of parents, provided there are at least 15 pupils.
These Mandarin and Tamil classes were incorporated into the school’s timetable and conducted during school hours, except where there were difficulties in obtaining a teacher to teach the language, said Alimuddin.
"Only then are the classes held outside school hours or during the weekend. They are, for a start, conducted in schools with a racially-mixed student population."
On complaints from parents that only Muslim celebrations were being celebrated in schools, Alimuddin said: "That would depend on the school. For example, in schools where 50 per cent of the population are Chinese, then Chinese festivities would be celebrated there.
"National and vernacular schools also come together to celebrate the festivities under the Student Integration Programme for Unity, or Rimup."
He said the education system today was shaped by "social and economic issues".
"The system cannot satisfy the expectations of everyone. Yet the ministry has placed emphasis on, and will continue, strengthening national schools to provide quality education for all."
On the fears of some parents over the perceived "Islamisation" of schools, Alimuddin said: "There is no such thing. The doa (prayer) is not only practised in Islam. It is also in Christianity.
"It is just a prayer to bless the school and any activities carried out. Non-Muslims should not worry about this.
"Before independence, mission schools had chapels and morning prayers attended by Muslim students."
One of the thrusts in the Education Development Master Plan (2006-2010), he said, was to make national schools the school of choice for Malay-sians as well as strengthen racial integration.
On teachers, Alimuddin said efforts had been undertaken to improve the selection of trainee teachers as well as to elevate the teaching profession.
"The qualification of teachers has been raised to degree level. These are among some of the many strategies taken to improve and strengthen national schools."
Alimuddin said one could not deny there were teachers who were not up to the mark in terms of ability or attitude but they did not make the majority of the teachers.
"Many of those out there are good teachers who are committed and responsible.
"Lackadaisical attitude is an issue in all organisations, not only in schools."
On Bahasa Malaysia as the medium of instruction, Alimuddin said: "As Malaysians, we have to accept that Bahasa Malaysia is the medium of instruction in schools as stipulated in the Education Act.
"Bahasa Malaysia is the language of unity in our multi-cultural society, but it should not be at the expense of English. The ministry is continuously looking at all ways to improve the command of English among schoolchildren and teachers.
"The aim of strengthening national schools is to assure people that they are where everyone shares common values and where diversity is celebrated in the spirit of 1Malaysia."
Reader's Comments
lengchai:
There it goes once again. Political cronies are starting to capitalise on 1Malaysia to implement hidden agenda. What is so wrong with our current schooling system??? Whai is wrong is the education system NOT THE SCHOOLING SYSTEM. The education system had been politicised for far too long to achieve the hidden objectives. Lack of teachers in the Tamil and Mandrin schools is just one example, Why can't the problem be solved after so long??? Not enough trained teachers?? But how is it now you can offer Mandrin and Tamil classes in SK schools??? There is no polarisation in the primary schools although different races studied at schools of their choice. The children at this age are just too young and ignorant to know about racial polarisation. The cruel truth is that it begins from secondary schools and got out of hand in the varsity. Why??? The politicians know why but they chosed to be 'otsrich' that others don't know their objectives. The polarisation got worst at the age when they begin to understand things happening around them... daily they are faced with Bumiputra and non Bumiputras, muslim and non muslims etc from the day one is born till the day one dies, whether it is birth, Icard, passport, enter school, applying scholarship, varsity place, buying a house, land, burial....So stop playing politic with the schooling system in the name of 1Malaysia before the name got so smelly with politics which so far has won the heart of Malaysians.
Chin CF:
Malaysian children are more exposed to multicultural influences than most other children. To optimise this advantage, parents can use modern multimedia tools to bring out the best from their offspring(s)- who are more likely to survive/thrive in this competitive world, individually and as a group.
Dr Hari Ram:
Indeed this is a good plan to further improve the interracial relationships in this country which has gone down to a low level now. In my schooldays, we used to share our tiffin among friends irrespective of our religions because all of us knew what can't be consumed by our friends such as beef & pork. So we never brought it. It was usually fish, chiken or bread etc. This understanding is lacking even at the highest level where functions attended by a mixed crowd, you do see food served is not labled and this will cause inconvinience. If everybody can understand the feelings of others, we will be able to live in a more harmonious place. So the start should be in OUR OWN schools. True to the spirit of 1 Malaysia, why can't the doa which is recited daily incorporate a morning prayer slot which includes the 4 main religions in Malaysia ie, start with Negaraku, followed by a Doa for Muslims, then Buddist, then Hindu followed by a Christian prayer. It will hardly take 1 min each. If it is true that we want to cultivate the seed of patriotism & nationalism, we should do this. It also doesn't segregate anybody. If a Christian can respect a Muslim prayer, so should a Muslim respect a Buddist prayer and a Hindu respect a Christian prayer. All in the spirit of 1 Malaysia that we are trying to push hard... unless it is all just empty slogans. I think this should be done all over Malaysia i each department, offices,irrespective of the number or racial or religious percentange even only if there is one person of a different religion at the workplace or office or school.....only then we will be back to my good old days. The only exception is if it is a religious function only attended by a particular follower of the religion. Start this and we will see the difference... If I see somebody walking during Negaraku, I get really annoyed. So should you get annoyed for disrespecting the religion that GOD has bestowed on us. After all we all have RED colour blood.... Hidup Malaysia.
AT:
Yes, this should be the direction we are heading towards the 1Malaysia. In so doing, we will understand each other's culture and become better citizens who can blend and work well with each other. We can then truly call ourselves 'Malaysians' - Malaysian Indian, Malaysian Chinese or Bumi Malaysia.
(End)
