Malaysian Indians and Indian Muslims

 

Sunday, December 02, 2007

Ghulam Muhammed, Mumbai

<ghulammuhammed3@gmail.com>

 

A group of about 2000 agitated Indians, mostly originating from Tamil Nadu, speaking Tamil as their mother tongue, came out on the streets of Kuala Lumpur, declaring to be proceeding to British Embassy, to present a memorandum, demanding trillions of US dollars, as compensation from the British, for having deprived them an honorable living in their own native country, forcing them to a life of gross exploitation and leaving them unprotected, when they gave independence to Malaysia. Malaysian police reacted like any law and order authority and fired tear gas shells into the crowd that had not been given the clearance to hold such huge gathering or march to a diplomatic mission of a foreign country. The mob was targeted by water cannons that proved ineffective. The police later started arresting the agitators. The demand on British now turned protest against Malaysian government for having discriminating laws that gave preferential treatment to Bhoomiputra (sons of the soil, the Muslim Malays who form a majority in the country).

A Reuters report adds:

“The sheer size of the protest, called by a Hindu rights group, represents a political challenge for the government as it heads toward possible early elections in the next few months.

Ethnic Indians from around the country swarmed into Kuala Lumpur for the rally, despite a virtual lock-down of the capital over the previous three days and warnings from police and the government that people should not take part.

“Malaysian Indians have never gathered in such large numbers in this way…,” said organiser P. Uthaya Kumar, of the Hindu Rights Action Force (Hindraf).

“They are frustrated and have no job opportunities in the government or the private sector. They are not given business licences or places in university,” he said, adding that Indians were also incensed by some recent demolitions of Hindu temples.

While in India, members of Parliament demanded government to intercede with Malaysian government to get justice for the plight of Malaysians of Indian origin, who have now declared themselves as Hindu rightists, there was a degree of reluctance on the part of Manmohan Singh government to appear to be interfering in the internal affairs of a friendly neighboring country. The hesitation is all the more justified, as India has been rocked by their own people from the Muslim community, who had suffered a Marxist crackdown where people were killed, women were raped and abducted, farmland was confiscated and occupied by Communist party goons, while the West Bengal Chief Minister shamefacedly justified the gross atrocities by its party cadre as a payment in the same kind, referring to opposition routing of their cadre from Nandigram some months ago. A subsequent Muslim group of a couple of thousands of protesting Muslims, blocked traffic on the street of the capital city of Kolkata and police had to resort to tear gas, lathi charges and mass arrests. Some Muslim groups have added the case of one Taslima Nasrin, a declared Muslim, who had been writing very derogatorily against Islamic sharia and the Holy Prophet and for which she was run out of her own country, Bangladesh and whom Indian government had given shelter in the country, as per Muslims, to deliberately spite them.

Observers both in India and the wider world cannot help comparing the situation of the two minorities in two democratic countries, Malaysia and India, where the government stood in the dock for openly discriminating against a substantial minority of their own citizen.

The first distinction that crops up is that while Malaysian Indians are not the original inhabitants of the country, Indian Muslims are from the same racial and ethnic groups as their compatriots. Indian Muslims have not arrived from outside.

At best, an overwhelming majority of them are converted from their earlier religious dispensations. The discrimination against them is on the basis of their religion and at one level, race too, as they are not from the higher caste Hindus, who are effectively ruling the nation for the past sixty years, after the British left in August 1947.

The second distinction between the two minorities, the Malaysian Indians and Indian Muslims is that of religion. Both minorities have different religion than the religion of the majority community. While Malaysian Indians are Hindus with a miniscule Muslim presence, Indian Muslims follow Islam. The religious difference is totally reversed in the case of two countries. Hinduism is the religion of the majority in India, and the minority in Malaysia, while Islam is the religion of minority in India and of the majority in Malaysia.

The third point of distinction is that while Malaysian Indians form 7% of the population and number 1.5 millions, Indian Muslims form 15% of the population and number about 150 million.

The fourth distinction is that there is no record of organised physical attacks on Malaysian Indian either during British rule or after Malaysia became an independent nation. Communal riots in Malaysia were between Malays and Chinese, the other prominent minority group, or ‘working class’ conflagrations. Malay majority and Indian minority never clashed directly in any so-called communal riots.

In contrast, Indian Muslims have suffered thousands of communal riots, where Hindu mobs and Hindu police killed hundreds and thousands of Indian Muslims, looted and burned their properties and rendered them destitute without any compensation for the atrocities suffered.

In a typical face-off with law and order authorities, while Malaysian authorities have not fired any shots, Indian police would have and had resorted to pointblank firing in the crowd. The count of Muslims dead by police firing would run into hundreds of thousands over the period of last 60 years.

There is no record of any Muslim country officially registering its protest with Indian authorities over atrocities inflicted on their fellow religionists. Pakistan did voice protest but keeping on the right side of the non-interference principle, it appears to have never lodged any protest over Indian Muslim killed in riots, even the Gujarat riots, which by common consent is being treated as genocidal and state sponsored pogrom.

In contrast, Indian government is now reported to have taken up the matter at official level with the Malaysian government. If the report is correct; then India will expose itself to official protests from other Muslim countries over its past record of Muslim massacres and any future communal attacks.

Indian Muslims as a group had never threatened or joined any foreign terrorist or militant groups to seek redress of their grievances with their Hindu compatriots or their government. Even the Muslim-baiter US President Bush had publicly admitted and registered his amazement that Indian Muslims never joined his bête noire, the Al Qaida.

Malaysia Hindus have threatened to join hands with armed militant group LTTE to wage their struggle in Malaysia.

The world would be ever watchful of how the two similar situations develop in future in Malaysia and India, and how the governments of both countries, each, deal with their minorities and with each other and with other interested countries.

 

http://www.irfi.org/articles/articles_1601_1650/malaysian_indians_and_indian_mus.htm

Ghulam Muhammed, Mumbai

<ghulammuhammed3@gmail.com>

 

Why Muslims are backward?

Jumuah Khutbah given by Dr. Ibrahim B. Syed

At the Islamic Center of Louisville, Louisville, KY

On August 13, 1999. 

Why Izzat or Honor is not there for the believers (Momineen?)

3: 110, Ali Imran

Allah says that Muslims are the best people or nation? Are we now? 

Muslims are backward educationally, socially, and economically and in world power politically. Need to make a self-critical study: Nobel Prize winners, Olympic Gold Medal winners. Number of Books published, number of Articles published. Number of scientists per 100,000 population. 

The Qur’an and Hadith exhort the Muslims to read and excel in education- both men and women. In this Masjid people leave free literature. How many of the worshippers pick them and read them and take action? 

Look at the literacy rate in the Muslim Ummah. Muslim countries like, Afghanistan, Eritrea, Ethiopia, Bangladesh, Pakistan, Somalia, Sudan, etc. Now Afghanistan is in a hopeless situation with civil wars. Sisters who constitute 50% of the population are not allowed to go pursue education.  

Rabbi Zidni Ilma, 20: 114 (Ta Ha) Oh Lord enrich me with knowledge. 

Pakistan’s average literacy rate is 26% for all the population-male and female. Contrast this with India’s which has an average literacy rate of 52 %. Pakistan is the most advanced country in Science and Technology. It is the only Muslim Nuclear Power country. What is the GDP for Education and for Defense? How much is wasted through corruption. 

The average literary rate of the whole Muslim Ummah is around 35 %. For our sisters it is about one half. In rural areas only it is only about 2 to 5 %. In United States a woman gets 12.4 years of school education. In Bangladesh she gets only 0.9 year of school education and in Yemen she gets only 0.2 years of school education. 

Knowledge is power. The U.S. is the only Super Power. Why? Because it has knowledge in every field of human endeavor. Most of the Immigrant Muslims came here for higher education. Go to any developing country and ask a student where do you want to go for higher education. The answer invariably will be United States. US is a super power and power corrupts and absolutely corrupts absolutely. No doubt the US Foreign Policy is not even handed and commits wrong to some Muslim countries because of the lobbyists. Then how do Muslims correct the situation? Most of us are Immigrants and many are US Citizens. Our children and grand children are growing here. With violence we cannot correct the situation which is not Islamic when it is targeted towards the innocent civilians. I have seen many brothers call the Westerners as “Kuffar”, but what I know is they are called the Ahl-e-Kitab- people of the Book. We can change the situation thro’ Ilm and Aml plus Sabr. We need to be organized. First we need to be united. We can learn many lessons from other communities how they correct their situations and shortcomings. 

Thousand years ago, our ancestors were masters in Astronomy, like Al-Biruni, Battani, etc. Today our knowledge of Astronomy is weak. The built astronomical observatories created calendars, astrolabes, etc. Day before yesterday (Wednesday) was the new moon. The solar eclipse occurs when the moon comes between the sun and the earth and when they are all in conjunction or in a straight line. It happens on the new moon day. On a new moon day the Hilal is not visible anywhere in the world. It is visible the next day. The Hilal was seen yesterday (Thursday) and hence today is the first day of Jumada ul Awwal. Some Muslim countries declared yesterday was the first day of Jumada ul Awwal. No wonder why Muslims celebrate Ids on three different days in the same town. It happened here in the United States. It is just ignorance. We do not have sound Deeni Talim nor of the Duniya.  

30 years ago man landed on the moon. Many Muslims consider moon as a sacred celestial clock. The devout Muslims refused to believe that man had landed on the moon. 

 

1,000 years ago Muslims were in the forefront in every field of knowledge. The students from the West came to Muslim Spain, Sicily, Cairo, and Baghdad to study the sciences.

Take the example of Abu Rayhan al-Biruni. He was 26 years old, 1,000 years ago today. Sultan Mahmood of Ghazna in Afghanistan conquered his native place Khev and brought him to his capitol. Sultan Mahmood was not only a conqueror but also a scholar who gathered eminent scholars like Firdousi who is famous for Shah Nama and Abu Rayhan Al-Biruni. Sultan Mahood took Al-Biruni with him to India. In India al-Biruni stayed for 20 years studying from Pandits their sciences, mathematics, philosophy, etc. He learnt Sanskrit and translated Snakhya and Patanjali into Arabic. He measured the radius and diameter of the earth to within + or _ 20 km and 200 km respectively. He showed the earth rotates on its axis. He explained how the solar and lunar eclipses occur. He saved the life of a traveler who told the Sultan that in a land the Sun never sets. The land of the midnight sun. The Sultan decreed a death sentence to the traveler for blasphemy. However al-Biruni explained that the tilt of the earth towards the sun in the summer causes the phenomenon of the midnight sun. 

Like our ancestors Muslims should take the lead in scientific study, exploration and knowledge. INTELLECTUAL REVIVAL OF MUSLIMS is the need of the hour. 

The greatest pleasure for a father or mother is when their son or daughter achieves or rather excels in education, profession, power, wealth, etc. The most important is education. If I am a middle school graduate, then it is my responsibility to make my children high-school graduates or college graduates. If I am a high school graduate, then I should make my children college graduates or postgraduates. If I am a college graduate, then I should make my children obtain doctoral degrees. May Allah (SWT) give us the Tawfeek to understand His Deen and follow His Guidance.

http://www.irfi.org/articles/articles_1_50/why_muslims_are_backward.htm

Hudud: Central to Islam?

 
By Chandra Muzaffar 
[The article below was first written fourteen years ago and published in the Aliran Monthly (12:6 1992). It is now a chapter in Dr. Chandra Muzaffar’s latest book Rights, Religion and Reform (Routledge Curzon) which will appear in London]The proponents of hudud laws have created the erroneous impression that hudud laws are central to Islam, that they define the character and identity of an Islamic state and society.

If we examined the growth and spread of Islam, how Islamic civilisation sustained its dynamic spirit for centuries, and what led to its eventual decline, we get a different picture of the role of hudud in the religion.

The spread of Islam from Spain to China within one hundred years of Prophet Muhammad’s death more rapid than the spread of any other religion in history was not due to some inherent attraction to hudud laws. Islam came as a liberator to all sorts of people suffering from oppression and persecution. This was how the religion was perceived by the Persians, for instance, just as it brought a measure of equality to the Egyptians who for centuries had been groaning under the yoke of unjust social structures maintained by the Greeks and Romans. The promise of justice, equality and freedom, enhanced no doubt by the compassion and tolerance of Sufi saints, played a major role in the diffusion of Islam as a faith, an ideology and a way of life. Or, in the words of H.G. Wells,

“Islam prevailed because it was the best social and political order the times could offer. It prevailed because everywhere it found politically apathetic peoples, robbed, oppressed, bullied, uneducated and unorganized and it found selfish and unsound governments out of touch with any people at all. It was the broadest, freshest and cleanest political idea that had yet come into actual activity in the world and it offered better terms than any other to the masses of mankind.”

It was primarily because of what it did for human dignity and social justice that Islam flourished as a great world civilisation between the eighth and fourteenth centuries. There was, however, another reason too. At its zenith, Islam exercised overwhelming command over all types of knowledge. A vast corpus of knowledge applied to commerce and the economy, science and education, the military and administration gave Islamic civilisation the strength and resilience to withstand various trials and tribulations. Hudud, understood today as modes of punishment associated with criminal law, cannot claim to have helped preserve the quintessence of Islamic civilisation.

Even the decline of Islamic civilisation has no direct or indirect link to the observance or non-observance of hudud laws. As distinguished Muslim thinkers like Shah Waliullah have pointed out, elite corruption and oppression, apart from the devastation wrought by external invasions, were largely responsible for the downfall of Muslim empires in history. It is worth noting that most of these empires and kingdoms faithfully carried out hudud ordinances. But this could not save them from decline and dissolution since they had ceased to be loyal to the fundamental spirit of justice embodied in the Quran.

In fact, there are a few examples of Muslim regimes today which adhere strictly to hudud and yet their people remain trapped in poverty, ignorance and ill health. One of these hudud oriented societies in West Asia has an incredibly high rate of illiteracy, in spite of its huge oil revenue. It is also totally autocratic, does not even observe minimal public accountability and denies the ordinary people any form of participation in government. The ills of this and other Muslim societies cannot be overcome through the mere imposition of hudud laws.

Though it is only too obvious that the colossal challenges confronting most Muslim societies today, ranging from poverty and exploitation to authoritarianism and foreign domination, cannot be resolved through the promulgation of hudud ordinances, a significant segment of the ulama continues to believe that allegiance to these laws demonstrates fidelity to the faith. This is why they are even prepared to label as “murtad” (apostates) those who question the relevance of hudud to the eternal Islamic mission of protecting human dignity and promoting social justice.

Before we try to understand this attitude of some contemporary ulama, it is important to emphasise that by questioning the relevance of the modes of punishment prescribed in hudud one is not challenging the notion of right and wrong that underpins Islamic law or the Shariah. For a Muslim, murder or theft or adultery or consuming liquor would always remain morally reprehensible. Preserving and protecting the basic moral structure of the Quran embodied in its eternal values and principles is essential to the defence of Islam’s fundamental ethical foundation and framework. Muslim reformers who regard various types of punishment in hudud ordinances as contextual have never been known to raise doubts about the validity and the authenticity of Quranic values and principles. Indeed, some of them would even argue that the obsession with meting out punishment in Hudud legislation in various Muslim countries today is inimical to the spirit of encouraging the wrongdoer to repent and reform which is germane to the Quran and the example of the Prophet (the Sunnah). After all, hudud itself is essentially a reminder to the human being of the importance of observing certain boundaries, certain restraints, in one’s personal and social conduct. It is a way of persuading the human being to function within a moral realm. Hudud, in its philosophical sense, is not a rigid, dogmatic set of rules and regulations.

Unfortunately, an important section of contemporary ulama do not see hudud or Islamic law from this perspective. The vast majority, whatever their sect or inclination, adopt a legalistic, traditionalist approach to Islam. Laws — not universal values or eternal principles — in their opinion embody the sanctity of the religion. It explains why laws though only about 300 out of 6666 verses in the Quran deal with various types of laws are given so much prominence in the writings of the ulama. By overemphasizing laws, the ulama, who alone exercise authority over interpretation, enhance their own power. It is a power derived to a great extent from their role as the custodians of the whole tradition of Islamic law. And, in applying the Shariah to the contemporary situation, the ulama invariably adopt an unthinking, uncritical approach. Consequently, the Shariah in its entirety, and not just its Quranic root, is seen as divine and sacred. Indeed, there are rules and regulations in the Shariah, including some pertaining to the hudud, which are not in consonance with either the letter or the spirit of the Quran. For instance, the Quran does not prescribe any specific punishment for sukr (intoxication) but hudud laws do. Similarly, the Quran does not lay out any punishment for apostasy, though it condemns it in the strongest terms. In hudud, it is punishable by death. It is significant that most Muslims today accept these hudud punishments as divinely ordained. It goes to show that in reality legalist, traditionalist Islam has a more powerful grip upon the Muslim mind than the Quran itself.

This is not an accident. It is a product of both history and contemporary developments. As the compassion and egalitarianism of early Islam slowly declined, Muslim rulers sought to legitimize their power through the manipulation of Islamic forms, symbols and laws. Very often, the ulama who served these rulers helped to buttress the latter’s authority by formulating harsher modes of punishment for certain crimes or by providing more rigid interpretations to existing laws which often went beyond what the Quran, the primary source of legislation in Islam, and the Sunnah, its ancillary source, had intended in the first place. Consequently, a certain rigidity began to develop vis-à-vis the Shariah and public administration.

The situation was exacerbated by a catastrophic event which has had a profound impact upon the entire development of Islamic civilisation after the thirteenth century. This was the wanton destruction of Baghdad in 1258 by the Tartars led by Hulagu Khan. Baghdad was not only the greatest centre of learning in the Muslim world. In its time, it was undoubtedly a beacon of knowledge for the whole world. According to the Sri Lankan jurist and scholar, C. G. Weeramantry, “the great House of Learning (library) in Baghdad accommodated 800,000 volumes.” But once the devastation took place, the spirit of learning and inquiry, of research and scholarship, began to wane. For it was not just Baghdad which was destroyed. The Tartars, in an earlier wave of attacks, had annihilated other illustrious centers of art, culture and learning like Bukhara, Khwarizm, Samarkand, Balkh, Merv and Nishapur. As a result of these invasions which “shook the world of Islam to its very foundations,” a conservative mood took root within Muslim communities in that part of the world. Because they had lost so much of their intellectual and cultural heritage, they were determined to preserve and protect what was left. They became afraid of reform and change. They were reluctant to question the wisdom of certain laws in the Shariah formulated by their ulama.

Another major setback occurred a few centuries later. The colonization of almost the entire Muslim world by Western powers starting from the sixteenth century onwards, further strengthened the conservative trend within the religion. Having lost control over their lands and their destinies, Muslims became very cautious towards ideas and practices from alien sources which might erode their collective identity as a religious community.

This fear of losing their identity has become even more pronounced in the post-colonial period. It is a fear which is not without justification. For Western domination and control of Muslim societies continues unabated. Indeed, Western cultural and psychological penetration of Muslim and other non-Western societies today is so much deeper than what it was at the height of colonialism. A huge portion of the Muslim populace has chosen to respond to the challenge by re-asserting what it perceives as its Muslim identity via attire, food, laws and so on. Adhering strictly to hudud and Shariah as they had evolved in the early centuries of Islam is part of this re-assertion.

While it is important to re-assert one’s identity as a way of protecting Muslim autonomy and independence, it does not follow that this should lead to an unthinking, uncritical acceptance of each and every aspect of hudud and Shariah. Such an attitude will be disastrous for the Muslim community. For there are elements in the Shariah connected with basic human rights, the roles and rights of women, the rights of non-Muslim minorities and international relations which have to be re-appraised in order to bring them into some harmony with the eternal, universal Quranic commitment to human dignity and social justice. Hudud laws and other aspects of criminal justice should also be seen in that light.

This is a position which has been taken by some of the most outstanding thinkers in Islam. Shah Waliullah, for instance, argued that “every age must seek its own interpretation of the Quran and the traditions.” He believed that “one of the major causes of Muslim decay was rigid conformity to interpretations made in other ages.” Muhammad Iqbal was also of the view that “each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems in accordance with the level of its consciousness and the demands of the time.” For Iqbal such an approach to the Shariah was important since the Quran itself teaches that life is a process of progressive creation.

Like Waliullah and Iqbal, Ali Shariati was also very critical of “traditional, formalistic Islam.” He wanted to liberate the religion from the grip of those Ulama “who had imprisoned Islam by monopolizing it.” Another contemporary thinker, Mohammad Arkoun, has often lamented in his writings that “the general Islamic consciousness remains content with dogma.”

It is because of this consciousness that the ulama and their followers insist upon the implementation of hudud laws as they are. But, as another recent thinker, noted for his brilliant scholarship, the late Fazlur Rahman, points out, “To insist on literal interpretation of the rules of the Quran, shutting one’s eyes to the social change that has occurred and that is so palpably occurring before our eyes, is tantamount to deliberately defeating its moral-social purpose and objectives. It is just as though, in view of the Quranic emphasis on freeing slaves, one were to insist on preserving the institution of slavery so that one could earn merit in the sight of God by freeing slaves. Surely the whole tenor of the teaching of the Quran is that there should be no slavery at all.”

Perlaksanaan Hudud dalam sistem jahiliah

http://www.petitiononline.com/PMC001/petition.

To:  Al-itihad Al-alami li-ulama al-muslimeen, Organization of Islamic Conference, Al-Azhar, Fiqh Council of America, Fiqh Council of Europe, Muslim World League, Majlis al-ulama in Indonesia, Majlis al-ulama in MoroccoOn March 30th 2005, Dr. Tariq Ramadan, a scholar of Islam, issued an international call for a moratorium on corporal punishment, stoning and the death penalty. The basis for the call can be summarized as follows:

• The hudud penalties are, on the whole, based on Islamic textual sources but scholars differ on the interpretations of some of the references regarding the conditions of applicability.
• The hudud have strict and demanding conditions that are necessary for their applications. The majority of the ulama (scholars of Islam) are of the opinion that in the Muslim world today, these conditions are nearly impossible to reestablish, and, therefore, the hudud laws today are almost never applicable.
• The application of the hudud laws today is used by repressive powers to abuse women, the poor and political opponents. Hundreds of prisoners remain without access to defense counsel, and death sentences are carried out on the poor, women and even minors in a legal vacuum.
• Such unjust applications of the hudud laws betray the objectives (maqasid) of Shari’a and the spirit of the Islamic message. The Muslim conscious demands action.

In the name of Islam, of its texts and its message of justice, we can no longer remain silent, as accomplices, when women and men are punished, stoned or executed in the name of a formalist application of our scriptural sources.

We, the undersigned, call upon the ulama of Islam to engage in an urgent intra-community debate to address the issue of hudud applications and social justice. While this debate is underway, we cannot stand by and allow people to suffer injustices. We, therefore, ask the ulama to call for a suspension (moratorium) of the application of hudud, until we can meet the strict necessary conditions.

We, the undersigned, Muslims in our convictions and loyal to our message implore our scholars and leaders to heed our call and to promptly respond.

PS : Please note that this petition will also be sent to other Islamic Organizations

Sincerely,

The Undersigned

Jaminan Ustaz Haron Din

Isu perlembagaan telah melahirkan perpecahan dan maki hamun sesama Islam.

Penceramah-penceramah PAS telah memberi hujah yang kukuh berdasarkan al Quran dan As Sunnah betapa rakyat perlu menolak UMNO kerana mempertahankan perlembagaan sekular yang diambil daripada suruhanjya Reid.

Lanjutan daripada itu, maka UMNO telah menjadi sasaran hukum Kafir, Murtad dan sebagainya.

Akhbar mingguan Wasilah terbitan 17 – 23 Feb 2008 ada memuatkan wawancara pengarang dengan ustaz Haron Din, Timbalan Mursyidul Am PAS.

Editor: Apakah jaminan yang PAS boleh beri kepada masyarakat jika PAS memerintah[tidak akan menjadi seperti Taliban]?

Ustaz Haron Din:” ….Jika kita menang dengan simple majority, maka kita tidak akan merubah perlembagaan. Dengan kata mudah PAS akan memerintah dengan keadaan status quo yang ada, termasuk dengan undang-undang yang sedia ada.

…. kita juga mempuyai social contract yang harus kita hormati….…..Perlembagaan yang ada, adalah jaminan. ”

Setelah kita menghukum UMNO dan menghukum Kerajaan dengan pelbagai hukuman, akhirnya Timbalan Mursyid Am PAS mengakui bahawa perlembagaan yang ada adalah jaminan jika PAS memerintah.

minda terbuka

Aku nak luah saja apa yg aku fikir perlu diluahkan. Aku hanya ingin meluahkan apa yang aku fikir dapat mendorong orang lain berfikir.

Aku cuba menghalang diriku dari berpihak kepada mana-mana golongan.

Aku suka mengkaji aliran pemikiran manusia. Aku dapati tok guru, tuan guru, ulama pun berfikiran berat sebelah.

Apabila seseoran tokoh menganut satu aliran, mereka akan cuba seberapa daya menolak pendapat aliran yang berbeza dengan apa yang dipeganginya.
Aku pernah dengar Ustaz Nik A Aziz menyampaikan kuliah. Aku pernah dengar ustaz Hj Ab Hadi berbicara. Aku juga pernah membaca kenyataan ustaz Haron Din sebelum dan selepas aktif di dalam PAS. Mereka adalah ulama PAS. aku dapati fikiran mereka sentiasa condong mempertahankan PAS dan menentang apa saja yang berkait dengan UMNO.

Aku akan kutip kata-kata dan ucapan mereka. Aku ingin mengkaji, kenapa mereka bersikap begitu.

Aku akan menulis lagi.

Assalamu’alaikum…

Islam adalah agama yang indah, lengkap, aman, sejahtera, dan syumul.

Seluruh muslimin adalah bersaudara.

Mereka adalah saudara kita di dunia dan Akhirat.

Pemikiran seorang muslim seharusnya ke arah menyatukan umat, bukan memecahbelahkan kesatuan orang-orang Islam.

Seorang muslim juga sentiasa berusaha untuk memajukan perjalanan dakwah, bukan merosakkan perjalanan dakwah kepada Allah SWT.