PRK ke-14: Chua Soi Lek tak Tenang?

Chen Shaua Fui

Pilihan raya kecil ke-14 bakal menyusul selepas ADUN Tenang Sulaiman Taha meninggal dunia, awal pagi tadi.  PRK ini merupakan pilihan raya kecil pertama yang diadakan di kubu Barisan Nasional - negeri Johor, malah kubu Presiden MCA Chua Soi Lek sendiri, kerana terletak di bawah kawasan parlimen Labis.

Pengkaji politik Wong Chin Huat (gambar kanan) berpendapat, pertarungan ini merupakan kayu uji kepada Chua Soi Lek.  Seandainya BN gagal menang dengan sokongan lebih 50% daripada masyarakat Cina, maka kemenangan itu membawa makna kekalahan.  Ketika dihubungi MerdekaReview, beliau menekankan bahawa ia merupakan PRK pertama di negeri Johor, iaitu kubu BN, dan ia menguji sejauh manakah benarnya dakwaan BN, bahawa Johor masih kubu yang kukuh untuk BN.

Jikapun BN menang, "dari mana undi itu datang" menjadi persoalan penting.  Labis merupakan kubu Chua Soi Lek, yang diwarisi dari bekas Presiden MCA Ling Liong Sik pada tahun 2004.  Chua yang tidak bertanding dalam PRU pada tahun 2008 berikutan terdedahnya skandal seks dirinya, menyerahkan kerusi ini kepada anaknya, Chua Tee Yong, yang kini menyandang jawatan Timbalan Menteri Pertanian dan Industri Asas Tani.

Kemenangan membawa makna kalah jikalau...

Justeru itu, PRK ini merupakan pertarungan Chua Soi Lek untuk bangkit semula.  Bukan sahaja MCA perlu memenangi undi Cina, malah BN perlu menang dengan majoriti yang besar.  Oleh itu, jikalau Chua Soi Lek gagal meraih 50% atau lebih undi Cina, maka kemenangan itu memberi makna kekalahan.

Pengkaji Merdeka Center, Tan Seng Keat pula berkata, BN mungkin tidak bermasalah untuk mempertahankan kerusi ADUN ini, tetapi undi majoriti dalam PRK ini menjadi tumpuan ramai, yang harus diteliti.

Tan Seng Keat yang juga seorang penduduk Johor berkata, "Ia sesuatu yang menarik sama ada Chua Soi Lek mampu mengembalikan sokongan Cina yang memihak kepada pembangkang pada PRU lalu.  Dan ia bakal menentukan sama ada Chua mampu membuktikan jasa diri kepada UMNO dengan prestasi yang lebih terserlah."

Selain itu, Wong Chin Huat berkata, PRK Tenang membantu rakyat untuk menilai sama ada PRK Galas dan PRK Batu Sapi yang memberi kemenangan kepada BN itu adalah pola "kembalinya sokongan kepada BN", ataupun sekadar disebabkan faktor tempatan.  Kedua-dua Galas dan Batu Sapi adalah kawasan pinggiran, maka strategi BN untuk menekankan "pembangunan" agak berkesan.

8 Mac 2008: Pengundi Cina memihak pembangkang

Dalam PRU ke-11 pada tahun 2004, Chua Soi Lek menewaskan calon DAP Tee Gey Yan dengan majoriti 10,729 undi di kawasan parlimen Labis.  PRU ke-12 pada tahun 2008 pula menyaksikan bagaimana anaknya Chua Tee Yong menewaskan calon DAP Teo Eng Ching hanya dengan majoriti 4,094 undi.

Tenang adalah DUN yang terletak di bawah kawasan parlimen Labis, dan dipertandingkan oleh calon PAS.  Seandainya diteliti, di kawasan di mana nisbah populasi pengundi terdiri daripada majoriti Cina, seperti Bandar Labis Timor, Bandar Labis Tengah dan Labis - calon PAS mampu memperolehi 50% hingga 67% undi.

Misalnya, pengundi Bandar Labis Tengah yang terdiri 96% Cina, PAS memperolehi 66.8% undi.  Untuk kerusi parlimen pula, DAP memperolehi 73.8% undi.  Di Bandar Labis Timor yang mempunyai 63.5% pengundi Cina, PAS memperolehi 52.5% undi, sementara DAP pula mendapat 57% undi.  Di Labis yang mempunyai 58.3% Cina dan 32.4% India, PAS mendapat 50.6% dan DAP mendapat 60.4%.

Statistik menunjukkan bahawa pengundi Cina telah menyokong pembangkang (PAS dan DAP) pada PRU tahun 2008, memandangkan undi pembangkang mendahului BN di kawasan yang majoritinya Cina.

Naib Presiden PAS, Salahuddin Ayub berkata, beliau yakin PAS akan mendapat sokongan Cina dengan kerjasama Pakatan Rakyat.  Sebaliknya, cabaran PAS adalah untuk mendapatkan sokongan peneroka FELDA.

PR harus menarik sokongan peneroka FELDA

Tenang yang mempunyai 13 unit peti undi keseluruhannya, adalah kawasan campuran, desa-bandar, dan merupakan kubu tradisional BN.  Menurut perangkaan PRU tahun 2008, nisbah populasi pengundi adalah 49.66% Melayu, 38.13% Cina, 12.11% India dan 0.10% lain-lain.

Tan Seng Keat menjelaskan, pengundi Melayu di sini kebanyakannya terlibat dalam aktiviti pertanian, misalnya kelapa sawit atau getah.  Oleh itu, kenaikan harga bahan mentah mungkin melegakan mereka dari segi ekonomi.  Penduduk Cina pula kebanyakannya pekebun atau peniaga, dengan keadaan ekonomi yang agak baik.

Ketika dihubungi MerdekaReview, Presiden Persatuan Anak Peneroka FELDA Kebangsaan, Mazlan Aliman berkata terdapat tiga kawasan FELDA di Tenang, iaitu FELDA Tenang, Cehmpal Barat dan Chemplak - kesemua ini adalah kawasan kubu BN, maka PAS perlu menarik sokongan di kawasan FELDA seandainya ingin menang.

Mazlan Aliman berpendapat, PAS harus tumpu untuk menarik sokongan pengundi muda generasi kedua dan ketiga kawasan FELDA, kerana mereka berdepan dengan masalah tiada rumah dan gaji rendah.  Generasi kedua dan ketiga di kawasan FELDA ini hanya boleh menjadi buruh di ladang.

Di FELDA Tenang yang terdiri daripada 98.5% Melayu, sokongan BN masih teguh.  PAS hanya meraih sokongan 20.4% undi dan DAP hanya memperoleh 10.2% undi.  Malah di kawasan Cehmpal Barat dan Chemplak, PAS memperoleh 18.6% dan 18.7% undi masing-masing.

Seandainya dilihat pada kawasan yang terdiri daripada lebih 90% Melayu, seperti Kampung Rendong, Pekan Ayer Panas dan Sawah Bharu, undi yang diperolehi PAS hanya berada antara 18% dengan 32%.

Apa yang menarik, komuniti India memperlihatkan dua pola pengundian yang berbeza dalam PRU 2008.  BN memperolehi 67.9% undi di Ladang Bukit Dato yang terdiri daripada 46.6% pengundi India.  Tetapi di Ladang Labis Utara yang terdiri daripada 71.7% India, kedua-dua pihak memperolehi 50% sokongan.

Majoriti BN mungkin berkurang

Walaupun Tan Seng Keat (gambar kanan) meramalkan bahawa BN mampu mempertahankan kerusi DUN Tenang, tetapi beliau menganggap PR mampu mengurangkan undi majoriti kepada 1,500 undi.  Beliau berkata, penduduk tempatan berdepan dengan masalah seperti kenaikan tarif air di Johor, pemindahan generasi muda ke luar negeri dan sebagainya.

Menurut satu kenyataan ahli parlimen Bakri-Johor, Er Teck Hwa sebelum ini, tarif air domestik di Johor telah meningkat dari 98 sen kepada RM1.05, di samping air industri yang berharga RM2.93 seunit pula mengalami peningkatan antara 0.15% hingga 17%.

Selain itu, Tenang berdepan dengan masalah pemindahan orang muda ke luar negeri.  Ramai daripada generasi muda di Labis telah bekerja di luar negeri, terutamanya Singapura.  Lantaran daripada itu, warga tua menjadi penduduk utama di kawasan pekan di situ.  Penuaan penduduk bertambah ketara, semakin hari semakin hilang dinamiknya pekan ini.

Menurut pemerhatian Tan Seng Keat, MCA menawarkan perkhidmatan di tempatan yang agak baik, dan generasi tua Cina bercenderung untuk mengundi BN.

Pengundi Tenang tentukan harga minyak dan elektrik

Bagaimanapun, Wong Chin Huat menganggap keputusan PRK Tenang sebagai ujian terhadap langkah transformasi ekonomi Najib Razak.  Wong berkata, BN masih menang di PRK Galas dan Batu Sapi pada November walaupun menaikkan harga minyak, gas dan gula pada 16 Julai 2010.  Seandainya BN masih menang dalam PRK Tenang yang bakal berlangsung, setelah kenaikan harga baru-baru ini, maka Najib akan berkata pengundi merestui keputusan kerajaan untuk mengurangkan subsidi.

Sebaliknya, seandainya BN berdepan dengan pertarungan sengit dalam PRK ini, maka Menteri Jabatan Perdana Menteri merangkap Ketua Pegawai Eksekutif PEMANDU Idris Jala perlu mengetepikan subsidy rationalization-nya.  Selain itu, gelombang "harga naik" bakal membadai rakyat dengan cadangan PEMANDU untuk mengenakan fuel consumption tax, dan keputusan kabinet untuk meluluskan kenaikan tarif elektrik.

Dengan terus-terang Wong Chin Huat berkata, kira-kira 30,000 pengundi kawasan Tenang bakal menentukan nasib rakyat Malaysia - sama ada untuk menanggung harga minyak dan elektrik yang lebih tinggi atau sebaliknya.

*Chen Shaua Fui ialah Assistant Editor, MerdekaReview, edisi bahasa Cina. Diterjemah dan disunting dari teks asal. 

Tafsiran "Muktamad" Speaker Kangaroo Court

Ooi Heng

Parlimen Malaysia membuka lembaran sejarah kegelapan baru hari ini setelah bersidang dalam kekecohan "ala-Kangaroo court".  Umum sedia maklum bahawa Kangaroo sejenis binatang yang menjadi lambang khusus Australia.  Tetapi hari ini dengan Speaker yang acap kali menitikberatkan bahawa segala keputusan Speaker adalah "muktamad" meskipun "modus operandi" keputusan muktamad Speaker Parlimen Australia jauh berbeza dengan "modus operandi" "keputusan muktamad" Speaker Parlimen Malaysia.  Rakyat dunia 1Malaysia cukup bernasib baik kerana berkesempatan melihat dari dekat kejadian-kejadian yang mencorakkan Kangaroo court meskipun apa yang berlaku adalah sesuatu yang memalukan Malaysia apabila dilihat dari jauh oleh masyarakat antarabangsa termasuk negara yang dilambangkan oleh Kangaroo.

Dalam kekecohan yang telah dilaporkan segera oleh laman web berita, aku yang berperut buncit memerhatikan sesuatu yang wajar dibangkitkan dalam ulasanku mengenai peranan Speaker dalam Kangaroo court yang juga berperut buncit yang kononnya "above politics" semasa kekecohan berlaku.

Nota dari Nazri Aziz

Semasa telefon bimbitku mencatatkan jam 10.38 pagi, Menteri di Jabatan Perdana Menteri Nazri Aziz menghulurkan sekeping nota kepada Bentara lantas diserahkan kepada Setiausaha Dewan Rakyat Roosme Hamzah.  Roosme memegang dan membaca nota tersebut selama lebih kurang 60 saat hingga 90 saat, kemudian diserahkan nota itu kembali kepada Bentara yang sama.  Bentara kemudian menyerahkan nota tersebut kepada Speaker Pandikar Amin.  Speaker merenung nota tersebut selama lebih kurang 60 saat sementara hujah bantahan satu per satu dibangkitkan oleh Ahli Parlimen tanpa dihiraukan.

Tidak lama selepas itu, Pandikar (gambar kiri) mencadangkan mereka membuat usul jika tidak berpuas hati dengan keputusan dan interprestasinya berhubung Peraturan Dewan.  Sejurus selepas itu, Ketua Whip Ahli Parlimen Parti Keadilan Rakyat Azmin Ali terus bangkit lagi dan berkata, "Tetapi awak tidak mahu terima usul kami!"

Jam 11.24 pagi, nota kedua dihulurkan kepada Speaker.  Kemudian, Speaker mengugut untuk mengadakan undian tanpa perbahasan.  Ahli Parlimen Gombak Azmin Ali segera menuntut untuk mengetahui peraturan mana yang akan digunakan oleh Speaker untuk mengadakan undian tanpa perbahasan.  Speaker kemudian memutuskan undian dijalankan tanpa perbahasan.  Usul menggantung Ketua Pembangkang Anwar Ibrahim diluluskan dengan suara majoriti.

Ketika saudara-saudari wartawan sekalian memberi tumpuan kepada apa yang berlaku di Lobi Parlimen setelah Ahli Parlimen Pakatan Rakyat meninggalkan Dewan Rakyat, aku pula memerhatikan penjalanan Dewan Rakyat yang seterusnya.

Setelah usul menggantung Ketua Pembangkang diluluskan tanpa perbahasan dan dibaca usul seterusnya untuk menggantung Ahli Parlimen Bukit Gelugor Karpal Singh, Ahli Parlimen Subang Sivarasa Rasiah dan Azmin (gambar kanan), Speaker menanyakan ahli dewan sekalian: Perlukah usul dibahaskan?

Kedengaran suara ahli dewan yang rata-ratanya tinggal Ahli Parlimen Kerajaan 1Malaysia mengatakan "tak perlu" diikuti dengan balasan "perlu".  Perlu kerana tanpa perbahasan, Parlimen dan Speaker akan kelihatan tidak "above kerajaan".

Implikasi dan detik-detik kejadian yang mencorakkan lembaran kegelapan Parlimen "ala-Kangaroo court" kali ini cukup signifikan.  Ahli Parlimen Pakatan Rakyat yang tinggal 76 orang setelah wujudnya Konsensus Bebas yang tak bebas kini berdepan dengan risiko cabang Eksekutif yang selama ini "above perundangan" menggunakan peluang ini untuk melakukan pindaan akta yang memerlukan 2/3 majoriti.

Jika ditolak empat setelah mengambil kira Ketua Pembangkang dan tiga lagi Ahli Parlimen Pakatan Rakyat yang digantung selama enam bulan -  dalam tempoh enam bulan akan datang, adakah Speaker yang tegas dengan "keputusan muktamad" Kangaroo Court akan menggunakan kuasa dan budi bicara beliau dan menafsirkan 2/3 majoriti sebagai 2/3 daripada jumlah ahli parlimen yang hadir dalam dewan?

Meskipun sesungguhnya 2/3 majoriti merujuk kepada 2/3 daripada jumlah ahli parlimen sedia ada, kita hanya yakin dengan Speaker yang benar-benar "above eksekutif", bukan Speaker Kangaroo Court yang cenderung untuk membuat penafsiran "luar biasa" secara muktamad!

Speaker dipertikai

Telitilah Laporan Minoriti Jawatankuasa Hak dan Kebebasan yang dibentangkan oleh Ahli Parlimen Bukit Gelugor dan Subang.  Ikutilah hujah-hujah mereka dalam Dewan Rakyat pagi tadi sebelum ditendang keluar oleh Kangaroo Court.  Yang dipertikaikan dalam usul menggantung Ketua Pembangkang bukan keputusan apa yang diambil tetapi proses keputusan tersebut dibuat dan diubah setelah Speaker yang berperanan sebagai Pengerusi Jawatankuasa Hak dan Kebebasan sendiri menafsirkan Peraturan Mesyuarat 82(11) bahawa Jawatankuasa mempunyai budi bicara untuk menolak mendengar sebarang keterangan yang tidak relevan.  Bagaimana Dewan Rakyat (baca: Majlis) mengetahui bahawa keterangan Ketua Pembangkang "tidak relevan' apabila Pengerusi Jawatankuasa telah menafikan hak Ketua Pembangkang untuk memanggil saksi-saksi beliau sendiri dalam perkara ini dan hak beliau sendiri untuk didengar?

Sedangkan Ketua Pembangkang telah menerima jaminan daripada Speaker semasa prosiding dalam Majlis pada 22 April 2010 dan pada Mesyuarat Jawatankuasa Kedua dan Ketiga pada 8 Jun 2010 dan 9 Jun 2010 bahawa beliau akan dibenarkan untuk mendengar semua keterangan saksi yang diberikan di hadapan Jawatankuasa dan peluang untuk bertanyakan soalan kepada saksi-saksi.  Apakah penjelasan Speaker terhadap conflict of interest yang berlaku semasa beliau berperanan sebagai Pengerusi Jawatankuasa?  Apakah penjelasan Speaker terhadap tafsiran luar biasa yang diputuskan secara muktamad?

Majoriti 2/3

Balik semula kepada persoalan 2/3 majoriti.  Menurut Pegawai Penyelidik Parlimen Malaysia, "keperluan majoriti 2/3 ahli Dewan bagi meluluskan sesuatu undang-undang hanya membabitkan pindaan kepada Perlembagaan Persekutuan sahaja.  Dari tahun 1958 sehingga tahun 2007, sebanyak 55 pindaan terhadap Perlembagaan Persekutuan yang memerlukan sokongan 2/3 majoriti daripada Ahli-ahli Parlimen.  Pindaan-pindaan ini adalah membabitkan pindaan Akta Perlembagaan, Ordinan Perlembagaan, Akta Malaysia, Akta Darurat, Ordinan Darurat, Akta Matawang Malaysia, Akta Pemberian Ikut Kepala, Perintah Keanggotaan Suruhanjaya Perkhidmatan Awam, Perintah Keanggotaan Suruhanjaya Pendidikan dan Perintah Keanggotaan Mahkamah".

Setelah menyaksikan babak-babak Kangaroo Court pagi ini, aku yang tidak mengharapkan Perdana Menteri 1Malaysia mencabar dan membantah sekuat-kuatnya kepada Kerajaan Singapura apabila beliau dikaitkan dengan kes pembunuhan Altantuya menurut Wikileaks, kini juga tidak mengharapkan Speaker Kangaroo Court membuat keputusan muktamad yang benar-benar muktamad dan "above" keputusan Kerajaan 1Malaysia.

Oleh sebab itu, meskipun aku tahu tafsiran 2/3 majoriti seharusnya merujuk kepada 2/3 daripada jumlah ahli dewan sedia ada, aku masih merasakan sesuatu yang lebih gelap akan berlaku dalam dunia 1Malaysia.  Melainkan sekiranya Speaker sedia ada meletak jawatan dan digantikan dengan calon yang tidak memihak kepada Kerajaan dan tidak membuat tafsiran luar biasa secara muktamad! 

Bak kata Charles Dickens dalam karya beliau A Tale of Two Cities:

"Ini adalah saat yang terbaik, ini adalah saat yang terburuk; ini adalah zaman kearifan, ini adalah zaman kebodohan; ini adalah era mempercayai, ini adalah era syak wasangka; ini adalah musim Kecerahan, ini adalah musim Kegelapan…"

Tambahan juga, jumlah ahli parlimen Pakatan Rakyat kini tinggal 76 orang, Kerajaan yang above Kangaroo Court hanya memerlukan dua lagi ahli parlimen bagi mengemukakan pindaan akta yang memerlukan 2/3 majoriti.

Justeru, babak-babak kegelapan pagi ini wajar dilihat sebagai satu peringatan kepada Pakatan Rakyat supaya jangan dilupakan betapa signifikannya apabila 76 menjadi 74.  Menjelang pilihanraya umum, dalam detik-detik kecerahan kelihatan babak-babak kegelapan, dalam babak-babak kegelapan haruslah dicungkil keluar detik-detik kecerahan.

*Ooi Heng ialah Pengarah Eksekutif Kajian Politik untuk Perubahan (KPRU).

(merdekareview)

Penggantungan tidak beri laluan kepada pindaan perlembagaan

Chan Wei See

Dakwaan Pakatan Rakyat bahawa penggantungan empat orang ahli Dewan Rakyat-nya bakal memberi laluan kepada pindaan perlembagaan itu adalah salah, apabila tafsiran ahli akademik terhadap Perlembagaan Persekutuan menyimpulkan bahawa "dua pertiga" ini dirujuk kepada bilangan kerusi yang ada dalam dewan, bukannya kehadiran dalam dewan.

Menurut Perkara 159(3) Perlembagaan Persekutuan, pindaan perlembagaan tidak boleh diluluskan, melainkan mendapat tidak kurang daripada sokongan dua pertiga daripada bilangan ahli parlimen dalam dewan (votes of not less than two-thirds of the total number of members of that house).  Justeru itu, walaupun empat orang ahli parlimen PR digantung, namun BN tetap tidak boleh meminda perlembagaan.

Ketika dihubungi MerdekaReview, Profesor Madya Fakulti Undang-Undang Universiti Malaya, Johan Shamsuddin Bin Hj Sabaruddin (gambar kiri) berkata, Perlembagaan Persekutuan menyatakan bahawa pindaan perlembagaan memerlukan sokongan dua pertiga daripada jumlah keseluruhan ahli Dewan Rakyat.  Tetapi, bilangan 2/3 yang dimaksudkan ini merujuk kepada bilangan ahli dewan rakyat yang sebenar, dan bukannya bilangan kehadiran dalam dewan.

Justeru itu, walaupun seramai empat orang ahli parlimen PR digantung selama enam bulan, namun kerusi PR tidak berkurang, begitu juga kerusi BN tidak bertambah di sebaliknya.  Maka tidak timbul kebimbangan bahawa BN mungkin mengambil kesempatan untuk meminda perlembagaan.

Terdapat 222 kerusi dalam Dewan Rakyat.  BN perlu menguasai 148 daripadanya untuk menguasai majoriti dua pertiga.  Kini, BN mempunyai 137 kerusi, PR 76, PSM 1, SAPP 2 dan enam orang bebas yang dianggap pro-BN.

Semalam, ahli parlimen Rasah-DAP Anthony Loke berkata seandainya Anwar Ibrahim, Azmin Ali, Karpal Singh dan Sivarasa Rasiah digantung kelayakannya selama enam bulan, ini bermakna PR hanya tinggal 72 orang ahli parlimen.  Satu pertiga daripada 222 kerusi bersamaan dengan 74.  Dengan kata lain, kerajaan boleh mengemukakan usul untuk meminda perlembagaan, termasuk persempadanan semula kawasan pilihan raya dalam masa enam bulan akan datang.

Bagaimanapun, Menteri Jabatan Perdana Menteri Nazri Aziz (gambar kiri) menyanggah kenyataan Anthony Loke semalam, "Beritahu mereka, mereka ni bodoh kerana dua pertiga bermaksud, dua pertiga daripada 222, bukan daripada kehadiran dalam dewan.  Bodoh!"

Tidak perlu pinda perlembagaan untuk persempadanan semula

Ketika dihubungi MerdekaReview, pengkaji politik, Wong Chin Huat menyetujui kenyataan Nazri bahawa penggantungan empat orang ahli parlimen PR tidak memberi laluan untuk meminda perlembagaan.

Selain itu, Wong Chin Huat memperbetulkan Anthony Loke bahawa persempadanan semula kawasan pilihan raya hanya memerlukan sokongan majoriti mudah (simple majority) ahli parlimen, tetapi memerlukan majoriti dua pertiga jika ingin menambah kawasan pilihan raya.

Selain itu, Wong Chin Huat berkata, masalah yang terbesar kini adalah penggantungan kelayakan Ketua Pembangkang Parlimen, Anwar Ibrahim.  Walaupun tiada kabinet bayangan dalam negara ini, tetapi hampir semua negara di seluruh dunia akan menghormati Ketua Pembangkang dalam parlimennya.  Oleh itu, adalah sesuatu yang "pelik" untuk menggantung seorang Ketua Pembangkang daripada masuk ke dalam parlimen.

Malah, Wong Chin Huat (gambar kanan) mempersoalkan, "Dalam kedudukan Dewan Rakyat, Anwar berada pada kedudukan bersemuka dengan Najib.  Dengan kata lain, apabila Najib bangun berucap, kerusi di depannya adalah kosong.  Mengapa beliau begitu angkuh sehingga tidak mahu melihat ada orang di depannya?  Dalam enam bulan yang akan datang, Najib bebas datang dan pergi dalam Parlimen.  Tetapi kerusi di depannya kekosongan.  Mengapa begitu sempitnya hati seorang Perdana Menteri?"

*Chan Wei See ialah Pemangku Ketua Pengarang MerdekaReview.  Diterjemah dan disunting Lim Hong Siang dari teks asal.

Apco Worldwide @ 1 Malaysia: Acuan Agenda Zionis Yang Mengancam Keselamatan Negara

Oleh Tian Chua:

Dalam menjalankan tugasnya, APCO telah diberikan hak untuk mendapatkan bahan-bahan sensitif milik kerajaan yang saya percaya kebanyakan rakyat Malaysia.dinafikan hak untuk mendapatkan bahan-bahan sensitif tersebut.Maka sungguh cetek dan lurus bendul lah kita untuk percaya APCO akan mengendalikan rahsia negara secara profesional, khusunya apabila kita sedang berkonflik dengan kuasa global.

Ahli-ahli parlimen Barisan Nasional ini mungkin berfikir mereka melakukan hal yang betul dengan mempertahankan Najib dan APCO, syarikat perundingnya yang hebat itu.

Dalam fikiran kebanyakan ahli parlimen BN, mempertahankan kerajaan sama dengan mempertahankan tanahair. Dengan logika songsang yang sama, orang yang mengkritik kerajaan semudahnya digelar pengkhianat Malaysia.

Saya dengan berlapang dada, mengajak kawan-kawan di sebelah sana untuk berfikir dengan lebih jauh lagi, melihat dengan lebih dalam lagi. Sebetulnya, ianya tidaklah terlalu sukar untuk mencari kaitan hubungan APCO dan Israel.

Namun sebelum saya pergi lebih jauh lagi, saya perlu menerangkan bahawa perbincangan ini tidak ada kena mengena dengan “persoalan tentang Yahudi.” Ada perbezaan yang cukup luas di antara menjadi Yahudi dan menganut ideologi Zionisme.

Rakyat Malaysia selalu berbangga dengan mengisytiharkan kebersamaan terhadap rakyat Palestin yang tertindas. Kita juga mengekalkan dasar luar negara yang bebas dan memiliki rekod panjang melatakkan komitmen pada prinsip dan perjuangan Gerakan Negara-negara Berkecuali.

Dalam konteks ini, apakah teramat sukar untuk memahami bagaimana Perdana Menteri membayar khidmat firma yang terkenal dengan hubungan gelapnya dengan gerakan Zionisme antarabangsa? Kenapa perlu kita percaya sebuah syarikat dengan agenda Zionis mengendalikan hubungan komunikasi strategi Malaysia?

Ia bukan hanya sekadar sebuah syarikat Yahudi

Ketua Pembangkang Anwar Ibrahim menimbulkan beberapa kritikan di parlimen berkenaan persamaan di antara slogan 1 Malaysia dan 1Israel. Beliau juga mencabar kerajaan untuk menjelaskan perbelanjaan berjumlah RM23 juta wang pembayar cukai kepada APCO.

Terdapat juga persoalan tentang kenapa Najib dan kerajaannya tidak melibatkan firma perhubungan awam tempatan bagi menjalankan kerja hubungan komunikasi tersebut?

Menurut kenyataan APCO sendiri, tanggungjawabnya meliputi ruang lingkup yang cukup lebar melangkaui komunikasi “tugas APCO termasuklah dokongan komunikasi terhadap usaha-usaha reformasi yang luas yang sedang diambil kerajaan Malaysia, terutamanya dalam bidang mencipta peluang pekerjaan, mempromosikan pendidikan serta memperkasa penyampaian khidmat kepada rakyat.”

Malahan, ianya cukup aneh bahawa penjelasan ini tidak datang dari Najib ataupun Pejabata Perdana Menteri.

Asas utama Pakatan Rakyat menimbulkan perkara ini bukanlah untuk meraih sokongan politik tetapi kerana keprihatinan yang jujur berhubung soal keselamatan negara.

APCO Worldwide berpusat di kota Washington DC dan memiliki 23 buah pejabata di seluruh dunia termasuklah di Tel Aviv, Israel. Menjadi pengetahuan umum orang-orang penting dan penasihat APCO berhubung kait dengan Zionis Israel, seperti Shimon Shein (bekas Duta Israel ke Jerman), Itamar Rabinovich (bekas duta Israel ke Amerika Syarikat),

Kita mungkin berkata habis itu apa?

Namun APCO tidak boleh menafikan operatornya di Tel Aviv memiliki hubungan rapat dengan bekas Perdana Menteri Israel Yishak Rabin. APCO di Israel mengendalikan kerja-kerja pembangunan strategik dan berbagai bentuk komunikasi untuk syarikat korporat ataupun organisasi kerajaan.

Selanjutnya, perhubungan di antara Israel dan APCO lebih dari sekadar memiliki pejabat di Tel Aviv. Kegiatan APCO di negara Zionis melampaui sektor orang awam. Perlu diingatkan anggota Majlis Penasihat Antarabangsa APCO Doron Bergerbest-Eilon,merupakan bekas ketua keselamatan untuk kerajaan Israel

APCO dan ASERO

Hubungan APCO dengan pelbagai projek risikan dan berkait keselamatan dilakukan menerusi hubungan strategik dengan syarikat saudaranyaASERO Worldwide. Kepakaran APCO adalah dalam bidang komunikasi, manakal ASERO pula pakar dalam keselamatan dalam negeri dan perunding pengurusan risiko.

APCO dan ASERO mempunyai anggota perunding dan pengurusan yang bertingkah keahliannya. Misalnya Doron Bergerbest-Eilon yang duduk sebagai anggota Majlis Penasihat Antarabangsa APCO merupakan orang yang terlibat menubuhkan dan menjadi presiden ASERO Wordlwide.

Doron Bergerbest-Eilon, seorang bekas pegawai kanan keselamatan dalam Israeli Security Agency (ISA). Dia merupakan bekas ketua bahagian perlindungan dan keselamatan dan menjawat pangkat yang lebih kurang sama dengan mejar jenderal. Dedikasinya terhadap agensi perisikan Israel membawa dirinya dianugerahkan Pingat Penghargaan Pengarah oleh Agen Perisikan Amerika Syarikat.

Mara Hedgecoth, anak perempuan Ceo APCO dan Presiden Margery Kraus turut menjawat jawatan dalam ASERO sebagai Naip Presiden. Dalama masa yang sama Mara Hedgecoth turut berkhidmat sebagai Naib Presiden dan Pengarah APCO Worldwide.

Naib Presiden Kanan ASERO, Carl Truscottmerupakan sosok tubuh yang tercalar imejnya sewaktu dibawah pentadbiran Bush. Carl Truscottmerupakan bekas Pengarah Biro Alkohol, Tembakau, Senjata Api dan Bahan Letupan Amerika Syarikat.

Tetapi dia melatakkan jawatan pada Ogos 2006 setelah terbit laporan dari Jabatan Keadilan Amerika Syarikat yang mendapati dia telah membazirkan ribuan dollar dengan berbelanja mewah, membazirkan jutaan dolar dengan keputusan-keputusan sesuka hati serta melanggar piawaian dengan mengarahkan pekerjanya membantu anak saudaranya dalam projek video di sekolah tingginya.

Hubungan dengan Israel

ASERO Worldwide menasihati agensi awam dan tentera Israel dalam hal cabaran strategi dan taktik keselamatan serta menyediakan bantuan terhadapkerajaan dan pihak korporat bagi menyediakan, meringankan dan memulihkan daripada ancaman keganasan dan risiko bahaya lainnya, juga melindungi penghidupan dan aset penting serta memastikan penerusan operasi.

Kakitangan ASERO dipenuhi dengan rekrut daripada Agensi Keselamatan Israel (juga dikenali sebagai Shabak atau Shin Bet) dan juga Mossadyang cukup terkenal itu. Seperti yang kita tahu prosedur piawaian operasi agensi ini dalam menghalang keganasan (counter terrorism) termasuklah dengan menyiksa orang yang dituduh, pembunuhan dan lain-lain lagi.

Pada tahun 2006, APCO dan ASERO memperkenalkan – Pentadbiran Pengangkutan Keselamatan – Transportation Security Administration (TSA) kepada kerajaan Israel, dan membantu membangunkan sistem keselamatan lapangan terbang Israel – Sistem Pengesan Orang Yang Disyaki – Suspect Detection Systems. TSAdireka oleh John Magaw, salah orang perunding kanan yang pernah menjadi pengarah Agensi Perisikan Amerika Syarikat.

Hubungan dengan Singapura

Bukan lagi rahsia bahawa Israel dan Singapura menjalin hubungan tersembunyi dalam kerjasama luar biasa di bidang pertahanan dan perisikan. Kerjasama antara dua buah negara ini dapat dijejak sejak tahun 1960 an lagi/

Di kalangan pengarah kanan dan pegawai pengurusan ASERO, satu-satunya orang yang bukan warga Amerika Syarikat dan warga Israel merupakan warga Singapura.

ASERO dan APCO menyediakan khidmat rundingan terhadap keselamatan dalam negeri Singapura, membantu Singapura dengan khidmat teknikal dan risikan dalam hal ehwal keselamatanruang udara dan angkasa. Khidmat dan kepakaran mereka talah memudah cara perpindahan pantas teknologi keselamatan dan ketenteraan Israel e Singapura.

Kedua-dua syarikat ini juga terlibat dalam mempromosikan penglibatan Israel dalam kerjasama dan penyelidikan berjangka panjang dalam bidang strategik yang mempunyai implikasi keselamatan dan ketenteraan. Antara isntitusinya adalah Yayasan Kajian dan Penyelidikan Industri Singapura-Israel (Singapore-Israel Industrial R&D Foundation - SIIRD) yang ditubuhkan pada tahun1997.

Dalam tahun-tahun kebelakangan ini, ASERO aktif terlibat dalam banyak kegiatan pencegahan keganasan (counter terrorism). Di atas nama pertukaran akdemik, ASERO telah ikut terlibat dengan Pusat Sains Tingkah Laku (Centre of Behavioral Science - CBS).Matlamat CBS adalah untuk berkhidmat sebagai “platfom untuk perpindahan dan pertukaran idea-idea dan pengetahuan terkini yang akan menyumbang kepada perubahan hidup individu, organisasi dan juga masyarakat.”

1-Malaysia dan slogan Satu Bangsa 

Dalam latar belakang ini, terdapat banyak sebab mengapa rakyat Malaysia yang patriotik perlu mempersoalkan kebijaksanaan mengambil khidmat APCO itu. Cukup terang, APCO tidak berkongsi wawasan yang sama tentang pembinaan bangsa(nation). Tidak juga menghairankan untuk APCO tidak berkongsi hasrat, wawasan dan matlamat pembinaan negaa kami. Sebab itulah slogan 1Malaysia tidak bersambut dalam konteks rakyat tempatan.

Fakta sejarah menunjukkan 1-Malaysia berbunyi seperti berbagai “gerakan Satu Bangsa” di seluruh dunia. Malangnya selogan Satu Bangsa tidak dapat dielakkan dikaitkan dengan kecenderungan konservatif.

Seperti yang kita ketahui, slogan Satu Israel merupakancubaan yang gagal untuk menyatukan suatu lanskap politik yang terpisah-pisah. Kemudian ada pula “One Britain” yang menjadi tema kempen ahli-ahli politik pelampau puak kanan parti Konservatif UK dan kumpulan-kumpulan anti penghijrahan orang luar ke dalam negara.

DI Australia, bekas perdana menteri John Howardmerangka dasar One-Australia pada tahun1980an. Maksudnya One-Australia membawa makna anti keragaman budaya dan mendesak Australia mengekalkan penguasaan orang kulit putih Anglo-Saxons.

Slogan One-Australia perdana menteri Howard kemudiannya diangkat oleh ahli politik rasisPauline Hanson yang menubuhkan One-Nation Party. Satu-satunya platfom parti ini berpandukan retorik dan dasar anti orang luar dan anti penghijrah.

Menyerahkan Kedaulatan Malaysia

Setahun selepas dilancarkan, konsep 1-Malaysia masih lagi terlalu kabur buat kebanyakan rakyat Malaysia. Meskipun slogan tersbeut telah menghasilkan caka-cakap dan kegiatan tetapi ia langsung kosong isi pemikirannya.

Malah, rakyat Malaysia tanpa mengira etnik sama-sama kehilangan arah dalam mentera retorika ini. Kesan rasa selamat tidak cukup untuk menutup kekecewaan terhadap tiadanya tindakan dalam menangani isu sebenar yang memberi kesan terhadap bangsa dan negara seperti rasuah, menurunnya proruktiviti, kemiskinan, perpaduan nasional dan lainlain.

Keprihatinan kami bukan sahaja soal pembaziran wang pembayar cukai dalam perbelanjaan pengiklanan yang menakjubkan, papan tanda,lagu, konsert, pertandingan menulis esi dan lain-lain lagi. Kita mesti melihat kepada paling asasi sejauhmana selamatnya negara apabila kita dengan secara sukarelanya mendedahkan struktur kakitangan pegawai kerajaan terhadap firma swasta dengan kepentingan asing yang cukup kuat?

Dalam menjalankan tugasnya, APCO telah diberikan hak untuk mendapatkan bahan-bahan sensitif milik kerajaan yang saya percaya kebanyakan rakyat Malaysia.dinafikan hak untuk mendapatkan bahan-bahan sensitif tersebut.Maka sungguh cetek dan lurus bendul lah kita untuk percaya APCO akan mengendalikan rahsia negara secara profesional, khusunya apabila kita sedang berkonflik dengan kuasa global.

Saya berharap ahli-ahli parlimen dan para pemimpin BN memberi perhatian dalam isu yang amat serius ini. Jika kamu benar-benar patriotik, bangun sekarang. Tolonglah jangan serahkan nasib Malaysia ke tangan kuasa asing.

Tian Chua adalah Ahli Parlimen Batu dan Pengarah Strategik PKR.

BN bimbang 'skandal besar' negara?

Harakahdaily



KUALA LUMPUR, 18 Dis: Parti Islam SeMalaysia (PAS) merasa kesal dan sangat terkejut dengan tindakan penggantungan Ahli Parlimen dari Pakatan Rakyat dan berkemungkinan kerana pemimpin BN takut akibat terlibat dengan 'skandal besar' negara?

Tindakan sedemikian telah menunjukkan bahawa Barisan Nasional (BN) sedang berada pada tahap paranoid dan takut kalah serta sudah hilang pertimbangan waras dalam tindakannya.

Demikian kata kenyataan rasmi yang dikeluarkan oleh Presiden PAS, Datuk Seri Tuan Guru Abdul Hadi Awang bagi mengulas pergantungan empat pemimpin utama Pakatan dari PKR dan DAP semalam dari DEwan Rakyat.

Mereka yang digantung selama enam bulan adalah Datuk Seri Anwar Ibrahim (Permatang Pauh), Karpal Singh (Bukit Gelugor), Azmin Ali (Gombak) dan R Sivarasa (Subang).

PAS, katanya, menganggap kebimbangan berlebihan Umno dan BN ini menyebabkan mereka akan melakukan apa sahaja tindakan terdesak walaupun melanggar norma perundangan dan batas-batas demokrasi di Malaysia.

PAS yakin, BN tidak akan berhenti dengan 'tragedi demokrasi' di
parlimen sahaja, bahkan akan bertindak lebih daripada itu. Ini terbukti dengan tragedi 'rampasan kuasa' di Perak tidak lama dahulu.

Kini mereka bertindakmerampas suara rakyat di Parlimen Malaysia pula, tambahnya.

Mungkinkah kerana mereka gusar dengan konsep keadilan menyeluruh yang hendak dilaksanakan oleh PAS bersama dengan Pakatan Rakyat sehingga wujud kebimbangan di kalangan pemimpin-pemimpin BN yang berkemungkinan terlibat dengan 'skandal besar' negara?, tambah Abdul Hadi yang juga anggota Parlimen Marang.

"Saya menyeru kepada UMNO supaya kembali ke pangkal jalan dan beriman dengan Al Quran yang menyatakan bahawa tidak ada kuasa yang kekal di atas dunia ini termasuklah kekuasaan kerajaan nabi-nabi dan juga orang zalim," katanya.

Nabi Sulaiman AS yang dikurniakan kekuasaan yang meluas meliputi kerajaan manusia, haiwan dan jin itupun sudah tidak ada sekarang ini.  Begitu juga dengan kerajaan zalim Firaun.

Bahkan kuasa besar dunia juga tumbang. Apatah lagi kekuasaan UMNO-BN yang ada pada hari ini, tambah beliau.

"Oleh itu, saya menyeru pemimpin UMNO-BN supaya segera insaf dan bersedia untuk menyerahkan kuasa secara terhormat sebelum kekuasaan itu ditarik oleh Allah SWT dengan jalan yang tidak disangka-sangka," katanya.

Purifying And Striving Against The Ego (nafs)

by Shaykh `Abd al-Qadir `Isa

THE PRACTICAL METHODS OF SUFISM

(1.) PRELIMINARY STATEMENT

In a previous chapter on the importance of Sufism, we explained that the soul possesses vile qualities and blameworthy character traits, and that removing these qualities and traits is individually obligatory - as was stated by the generality of the jurists. Having said that, the deficient qualities of the ego are not removed by mere wishful thinking, [or by] knowing the ruling of purifying it, and reading the books of Sufism and good character. In addition to all that, there must be real and actual spiritual striving, practical purification, and weaning the ego from its unruly tantrums and tempestuous desires.

The self is like an infant child -
if you leave it, it will grow up loving to suckle,
but if you wean it, it will soon be weaned away.

Al-Raghib al-Isfahani said in: Mufradat Gharib al-Qur'ân:

Jihad and mujahada: striving with one's utmost in repelling the enemy. Jihad is three types: striving against the outward enemy, striving against Satan, and striving against the ego. All three of these are included in Allah's words: { Strive for the sake of Allah with a true striving } Sura (22) al-Hajj: 78 and { And strive with your wealth and lives in the path of Allah.} Sura (9) al-Tawba: 41 The Prophet said: "Struggle against your vain desires just as you struggle against your enemies." fn1

Striving against the ego is done by weaning it and forcing it to carry out that which is against its blameworthy desires, as well as committing it to implement the law of Allah (swt) , in both prohibition and command.

(2.) Its Evidence From The BOOK AND THE SUNNA

Allah (swt) said: { Those who strive for Our sake, We shall certainly guide them unto Our paths.} Sura (29) al-'Ankabut: 69 fn2

From Fadâla b. 'Ubayd   : The Messenger of Allah said: "The mujahid is he who struggles against his self for the sake of Allah." In another narration it says: "...who struggles against his self in Allah."fn3

(3.) ITS RULING

Purifying the ego is individually obligatory as we explained, and since it is not completed save by striving against the ego (nafs), striving is also individually obligatory, as the principle states: 'What is necessary in order to fulfil an obligation is itself an obligation'. Shaykh 'Abd al-Ghanî al-Nablûsî said: "Striving against the ego is an act of worship and it is not acquired save through knowledge. It is individually obligatory on every legally responsible adult."fn4

(4.) THE POTENTIAL FOR CHANGE

There is no doubt whatsoever that the human character has the potential for change and that it is possible to remove its bad character traits and habits and replace them. If this were not the case, then there would be no benefit in (Allah) sending the noble Messenger and there would be no need for inheritors after him among the practicing scholars and righteous spiritual guides. If it is possible for many predatory birds and other beasts of pray to change many of their supposedly innate character traits, then certainly humans - whom Allah (swt) has honoured and created in the best of forms - can change their character a fortiori. The intent behind struggling against the ego is not a complete and total eradication and effacement of its character, rather, it is to elevate it and pick it up from bad to good, and force it to travel according to Allah's will and in pursuit of His good pleasure.

Anger is blameworthy when one exhibits it for his own ego, whereas it is praiseworthy when he exhibits it for the sake of Allah -as the Messenger of Allah (swt) would get angry if the rights of Allah were violated or if any of His limits were transgressed against. On the other hand, whenever he would be harmed for the sake of Allah,

struck, or pelted - as he was on the day he was in Ta'if - he would not get angry for his own sake, rather, he would pray for those who harmed him, asking for their guidance. He would give them excuses and say: "O Allah! Guide my people for they know not!"fn5

Likewise, arrogance is also blameworthy when a Muslim behaves arrogantly towards his Muslim brothers. On the other hand, when he behaves proudly in front of arrogant disbelievers, this trait becomes praiseworthy because it is for the sake of Allah (swt) and within the bounds of the Sacred Law. The same may be said for most blameworthy character traits. They can be transformed through spiritual struggle and elevated to praiseworthy characteristics.

(5.) THE PATH OF SPIRITUAL STRUGGLE

The first stage in spiritual struggle is for one to not be satisfied with his self and to believe in the description of his self that his creator and originator informed him of when He said: { Indeed, the soul commands to evil. } Sura (12) Yusuf: 53 He must also know that of the things that sever him and cut him off from Allah, the biggest of them is his own ego (nafs) fn6, and at the same time, it is the greatest thing that shall cause him to arrive unto Him. When the ego commands its owner to evil, it takes no delight except in acts of opposition and disobedience, yet after spiritual struggle is waged against it and it is purified, it becomes pleased and well pleasing and is not delighted in anything save acts of obedience, agreement, and intimacy with Allah (swt).

When the servant uncovers the defects of his self (nafs) and is truthful in his pursuit to remove them, he will have no time to busy himself with the faults of other people and waste his life enumerating their mistakes. Know that he who spends his time enumerating the mistakes of others and is heedless of his own faults is an idiotic ignoramus.

Abu Madyan (rahimahu-Allah) said:

Regard not any fault but that acknowledged within you
As a manifest, clearly apparent fault, though it be hidden fn7

And others said:

Condemn not a person for doing an action
To which you are equally ascribed

He who blames something while at the same time doing it himself
Has only demonstrated his own ignorance

For this reason, they said: "Do not see someone else's faults as long as you have your own faults - and the servant will never be free of faults." When the Muslim comes to realize this, he will hasten to wean his ego from its lower desires and deficient day-to-day habits, and he will oblige it to implement acts of obedience and deeds that draw close (to Allah).

Spiritual struggle is a step by step process that changes course according to the progress of the aspirant in his journey. In the beginning of his affair, he is to remove all of the acts of disobedience that relate to his seven body parts. They are:

1.The tongue
2.The ears
3.The eyes
4.The hands
5.The feet
6.The stomach
7.The private parts fn8

Afterwards, he should adorn his seven body parts with acts of obedience appropriate to each of them. fn9

These seven body parts are the windows into the heart that shall either be smeared and sullied with the darkness and grime of disobedience, thereby making the heart sick, or they shall be made clear to allow the light and illumination of acts of worship enter it.

After waging spiritual struggle against his seven body parts, the aspirant should then focus on the inward traits, replacing his lowly character traits such as: pride, ostentation, and anger, with complete character traits such as: humility, sincerity, and forbearance.

Since the path of spiritual struggle is a rugged one with numerous side paths and it is very difficult for the spiritual wayfarer to enter it alone, it is of practical significance for him to accompany a completed spiritual guide who knows the defects of the soul and knows the path of spiritual struggle and treatment. By keeping the company of a spiritual guide, the spiritual aspirant gains practical experience in the ways of purifying his soul, just as he obtains the sacred spiritual effulgence of the Shaykh who pushes him to perfect his own self and personality; raising him above the defects and evil traits. The Messenger of Allah was the spiritual guide of the highest rank and the greatest purifier who trained his noble Companions and purified their souls through his statements and spiritual state - as Allah described him: { It is He who sent a Messenger unto the unlettered ones, reciting unto them His verses, furifying them, and teaching them the Book and the wisdom, whereas before they were in manifest error.} Sura (62) al-Jumu'a: 2 fn10

When the spiritual aspirant keeps close company with his guide and surrenders unto him just as the patient surrenders himself to the physician, he shall find uprightness and benefit. When Satan injects the heart of the aspirant with the delusional idea that he is independent, and he becomes conceited and feels that he does not need to associate with his Shaykh, he will fail utterly and be debarred from the path, whereas he thinks that he is still on his journey, and he will be cut off whereas he thinks that he is arriving.

Shaykh Isma'îl al-Haqqî (rahimahu-Allah) said in his Qur'anic exegesis:

Many in the intermediate part of this path (meaning the Sufis) are afflicted with numerous pitfalls in their spiritual wayfaring. These pitfalls present themselves when their souls become bored of the spiritual struggles and tired of the spiritual rigors. Satan comes to them and whispers to them and their lower selves, fooling them into thinking that in their spiritual wayfaring, they have reached such a level that they are no longer in need of keeping the company of a Shaykh or submitting their affairs to him. As a consequence, they leave the company of the Shaykh and begin their pursuit in accordance to their egos, falling into the trap of failure and becoming the laughing stock of Satan.fn11

(6.) Statements Of The Gnostic Spiritual Trainers And Guides CONCERNING SPIRITUAL STRUGGLE

Abu 'Uthman al-Maghribî (rahimahu-Allah) said: "Whoever imagines that he shall obtain a spiritual opening in this path or have anything of it unveiled to him without being steadfast in spiritual struggle, then he is in clear error."fn12126 Imam al-Junayd - may Allah the Exalted have mercy upon him - said: "I heard Sarî al-Saqatî say: 'O assembly of youth! Take the path with resoluteness before you become weak and unable as I have.' He said this, even though none of the youth could outstrip him in worship."fn13 Abu 'Uthman al-Maghribî said: "No one who is pleased with himself can see his own faults. The only one who can see his own faults is he who accuses his own soul in all states."fn14

Abû 'Alî al-Daqqâq (rahimahu-Allah) said: "He who adorns his outward self with spiritual struggle, Allah will fill his inward self with the secrets of Divine beholding. Allah the Exalted said: { And those who struggle for Our sake, We shall certainly guide them to Our paths.} Sura (29) al-'Ankabut: 69 You should know that he who is not given to spiritual struggle in the beginning of his affair will not even smell the fragrance of this path. fn15

Imam al-Barkawî (rahimahu-Allah) said:

"How quick to destruction is he who lines not know his own faults, for indeed, acts of disobedience lead to disbelief."fn16 Shaykh al-Islam Zakariyya al-Ansarî (rahimahu-Allah) said: "The salvation of the soul rests in the ability of the servant to oppose its vain desires and force it to carry out what its Lord has ordered it."fn17

Imam al- Barkawî (rahimahu-Allah) said:

Spiritual struggle is: weaning the soul and forcing it to go against its base desires at all times. It is the commodity of the devout worshippers, the capital of the ascetics, and the crucial factor for rectifying and reforming the soul. It is the prerequisite for purifying and cleansing the soul so it can arrive in the Divine presence of He who is the Possessor of all might and honour. O spiritual wayfarer! If you desire Allah's guidance, you must see to it that you roll up your sleeves and forbid your lower self from its vain passions, and force it to struggle. Allah (swt) said: { And those who struggle for Our sake, We shall certainly guide them to Our paths.} Sura (29) al-'Ankabut: 69 And: And whoever struggles then he does so only for the benefit of himself.} Sura (29) al-'Ankabut: 6 fn18

Ibn 'Ajîba (rahimahu-Allah) said:

When the initiate into the spiritual path enters it, he must first exert himself in rigors and struggle as well as truthfulness and belief. These things will make clear and manifest his end state -for he whose beginning is illuminated will have his ending illuminated. He who we witness seeking after the truth in earnestness, spending out his possessions, self, soul, honour, and prestige -all for the sake of attaining the rank of actualizing slavehood and fulfilling the rights of Godhood -we know that his ending will be illumined by reaching his Beloved. On the other hand, he who we witness in a state of laxity we know that he will not reach it.fn19

Muhyî al-Dîn Ibn 'Arabî (rahimahu-Allah) said in his book: The Meccan Revelations, in the section on spiritual rigors, solitary retreats, spiritual struggles and their effects:

When the intellects of the people of faith in Allah (swt), saw that Allah ordered them to know Him after having already known Him by way of discursive proofs, they came to realize that there is yet another type of knowledge regarding Allah that is not reached by contemplative thought. As a consequence, they engaged in acts of spiritual rigor, solitary retreats, spiritual struggles, severing the binding day to day habits, being alone and sitting with Allah in empty spaces, and purifying the heart from bad thoughts - for everything attached to such thoughts are related to the created world. They took this path from the Prophets and Messengers and they heard that the Real (Allah), the Mighty and Majestic, descends to His servants and treats them kindly, therefore they came to know that the path to Him by way of Him is closer to Him than the path of mere contemplative thought.

This is a must for the people of faith, for they have come to know the statement of the Exalted: "He who comes to Me walking, I shall come to him running", and that his heart (the heart of the believer) contains His Nobility and Grandeur. So, the intellect directs itself to Him (swt), with its all and cuts itself off from everything that takes from it strength. When this is done, Allah pours out to him Divine knowledge from His light, and makes him realize through Divine witnessing and theophany, that no world can encompass Allah (swt), nor can any world reject Him. For this reason, Allah the Exalted said: { Indeed in that...} Sura (50) Qaf: 37, pointing to the knowledge of Allah by way of witnessing: {... is a reminder for he who possesses a heart.}. He did not mention any other power or strength - such as the strength of the intellect - that will cause the slave to reach his Lord.

The heart is known for its constant turning and changing according to the conditions it is in. Just as it does not stay in one state for long, similarly, the Divine theophanies change. He who does not witness the Divine theophanies with his heart will most certainly reject them with his rational mind, for the rational mind binds and controls man's other strengths - save that of the heart, for it is not bound by anything and is ever quick to change in every state. For this reason, the Law Giver said: "The hearts are between the two fingers of the Most Merciful who turns them as He wills."

Hence, the hearts turn as the theophanies turn, whereas this is not the case with the intellect. The heart therefore, is the force of strength beyond the intellect. Had the Real (Allah) meant by the word 'heart' in this Qur'anic verse that it is the intellect, He would not have said: {...for he who possesses a heart}, for indeed, every human has an intellect, however not every human is given powers beyond the faculty of the rational mind - which in this Qur'anic verse is called; 'a heart'. For this reason, He said: { for he who possesses a heart.} fn20

(7.) Responding To Some Misconceptions About
SPIRITUAL STRUGGLE

Some might say: "The Sufis forbid the good things and the delights that Allah has made permissible, and Allah has stated: { Say: who makes forbidden the adornment of Allah that He has taken out for His servants, and the good and wholesome provision?} Sura (7) al-A'raf: 32 And the Exalted said: { O you who believe! Do not make forbidden the good and wholesome things that Allah has made permissible for you. And do not transgress the limits. Indeed, Allah does not love the Transgressors.} Sura (5) al-Ma'ida: 87

In response to this, we say: The Sufis have not made unlawful what Allah has made lawful. Their highest aspiration is to conform to the Law of Allah. On the other hand, since they knew that purifying the soul is individually obligatory, and that the self has sinful character traits and vain attachments that will lead its owner to disgrace and hold him back from ascending to the ranks of the rerfected, they saw it absolutely necessary to train their souls and liberate them from the prison of vain desires. Expressing this meaning, the major Sufi, al-Haklm al-Tirmidhî (rahimahu-Allah) said in response to this misconception and those who use the above mentioned Qur'anic verse:

This inference is reprehensible and it entails changing the meanings of words, because we do not mean that these things are unlawful, rather, our intent is to train the lower self in order that it holds fast to proper etiquette and learns how to behave. Do you not know Allah's words: {Say: My Lord has only made forbidden the vile and evil deeds: both that which is hidden and that which is manifest thereof - and sin and transgression without any right.} Sura (7) al-A'raf: 33 Hence, 'transgression' in something lawful is itself unlawful. Take boasting, for example. It is unlawful; arrogantly competing with others is unlawful; ostentation is unlawful; and extravagance is unlawful. So, the self has been prevented from worldly desires only on account of it inclining to these above mentioned things with its heart, which in turn, corrupt the heart. Since I saw the lower self acquiring the adornment of Allah and the good things of provisions while being in a state of boasting, competition and ostentation, I came to know that it was mixing the lawful with the unlawful, thereby causing gratitude to go to waste, whereas it only receives provision so that it can be thankful and not so that it can deny the good things.

When I saw its bad etiquette, I prevented it until it become lowly and subdued. My Lord saw me in a sincere state of spiritual battle for His sake and He guided me to His path just as He promised: { And those who struggle for Our sake, We shall guide them unto Our paths} Sura (29) al-'Ankabut: 69

Because of my spiritual struggles, I entered the state of ihsan with Him and He was with me. He who has Allah with him has the force that shall never be defeated, the guard who never sleeps, and the guide who is never lost. Allah shall cast a portion of light into his (the slave's) heart in the life of this world until it causes him to reach the reward of the next life. Do you not know that the Messenger of Allah said: "When light is cast in the heart of a slave, it is made expansive and wide"? It was asked: "O Messenger of Allah! Is there a sign for such a thing when it occurs?" He responded: "Yes, being distant from the abode of delusion,and returning to the abode of eternity,and preparing for death before its arrival." One is able to be distant from the abode of delusion only by way of the light cast in his heart, enabling him to see the blemishes and faults of the worldly life, as well asitspitfalls,traps, andits abasement.This will ensure that transgression, ostentation, seeking to be heard, competition, boasting, showing off, and envy is absent from the heart - because all of that is a result of his heart esteeming and loving the world and its delights. The cause of his salvation from these pitfalls - after Allah's mercy - is his spiritual rigors to prevent his lower self from its vain desires.fn21

Some people in their haste have claimed that Sufism derives its spiritual struggles from Buddhist or Hindu origins, and that it corresponds to the religious deviance of the Christians and others who consider punishing the body and torturing it to be a path towards spiritual enlightenment and freedom for the soul. Some people even believe that Sufism is derived from the monkish inclination of the three men who inquired about the Prophet's worship . When they were informed of his worship, they considered their own worship paltry, thus, one of them said: "As for me, I shall perpetually fast and never break it." The second one said: "As for me, I shall stand in night prayer and never sleep." The third one said: "As for me, I shall shun women and never marry." When their matter was presented to the Messenger of Allah , he corrected their mistaken notions and brought them back to the straight path and upright method.

In response to this we say: never has Sufism been a separate way or a new religion. On the contrary, it is the practical implementation of Allah's religion and a complete adherence of His Messenger . This misconception only came to the minds of the hasty ones because they found that Sufism placed a great deal of attention and concern on purifying the soul, training and elevating it, and struggling against it according to the confines of the religion and limits of the Sacred Law. This, in turn, caused them to draw a blind analogy between the religious errors of (other) religions and Sufism, without drawing any distinction between them whatsoever.

There is a vast difference between the legislated spiritual struggle that is confined to the strictures of Allah's religion, and the deviance, extremism, arbitrary forbiddance of the lawful, and the bodily pmishments that the disbelieving Buddhists practice. It is a manifest slander and wrong to accuse one who strives to purify and struggle against his lower self of having taken his practice from Buddhist or Hindu origins - as is claimed by the orientalists and those fooled by them. It is equally wrong to accuse such a person of following the example of the three men who saw their worship as paltry in comparison to that of the Messenger of Allah - as is claimed by those who are simple minded and in haste - despite the fact that the Messenger corrected their mistaken notions and brought them back to his guidance and Sunna.

If there is to be found within the history of Sufism someone who has indeed made the lawful unlawful and punished his body like those of the deviated early religions, then he is an avowed innovator who is far from the true path of Sufism. For this reason, a distinction must be made between Sufism and he who is a Sufi. A deviated Sufi does not represent Sufism anymore than a deviated Muslim represents Islam. The opponents have not made any distinction between a Sufi and Sufism, or between a Muslim and Islam, thus they have maligned the honour of the completed ones by comparing them to the deviated ones.

The loftiest aspiration and hope for the spiritual wayfarers is to elevate their souls. If they succeed in that, they shall reach their goal. By spiritual struggle and spiritual rigor, the human soul is elevated from being ammâra (commanding its owner to evil) to being lawwâma(self-reproaching) to being inspired, pleased and well pleased with, and so on. Spiritual struggle is a necessity for the spiritual wayfarer in all stages of his journey unto Allah (swt). Such spiritual struggle ends only if he reaches the state of infallibility - which is for no one save the Prophets and Messengers - may Allah's peace and blessings be upon them all.

Here, we see the error of some spiritual wayfarers who have not fulfilled one of the conditions of their spiritual journey, namely: spiritual struggle against the self. They are seen claiming Divine love for themselves, speaking the language of the lovers, and singing the verses of Ibn al-Farid in support of their way:

Concerning my way in love - I have no special way
If ever one day in incline away from it I would have abandoned my religion

They read such verses, although they are unaware of Ibn al-Fârid's beginning and how he was in his own spiritual struggles against his lower self. Take his own words where he described his spiritual struggles in the course of his journey and the importance of spiritual struggle - keeping in mind that in the beginning of his own journey, it was from the reproachful self first and not starting off with the self that commands its owner to evil. Here he explains that the spiritual wayfarer who has no struggle has no love or journey in the first place:

Before, my soul was reproachful
When I would obey it, it would disobey
and when I would disobey it, it would obey me
In front of it I presented things, some of which, death was seen as easier
I exhausted it in order that it be a source of relaxation
It returned however and whatever I burdened it with it would carry for me
And if I was easy going and light, it would harm me
In the course of training it, I cast out every delight
Removing it far from its customary ways until it became contented

There was not a single struggle for its sake that I did not mount And I call my soul to bear witness to this without declaring it pure

For this reason, Ibn al-Farid took to mentioning the claimants of Divine love who have yet to leave their base desires or wage spiritual struggles against their selves:

Some people have presented themselves in front of passionate love
Yet with their selves they turned away from what is sound
They were well pleased with wishful thinking and were tried by their desires
And attempted to cross the ocean of Divine love
with pretentious claims, they never got wet!
In the course of their journey they have yet to even take off
Or even left their place even though they are fatigued!

Spiritual struggle is a basic prerequisite for every spiritual wayfarer in every course of his journey. Having said this, it does alter and change according to the status and rank of the aspirant. The example of this may be likened to that of a student: he starts off in primary school, afterwards graduating and moving on to middle school, and finally moving on to high school and then University. In all of these stages, such a person is still considered a student - even though there is a huge difference between the primary school student and the university student. Similarly, there is a huge difference between the soul that commands its owner to evil and inclines to vile deeds, and the soul that is content and going back to its Lord pleased and receiving good pleasure.

(8.) SUMMARY

Spiritual struggle is a fundamental basis of the Sufi path. They have said: "He who realizes the fundamentals will reach the goal, and he who leaves off the fundamentals is barred from the goal." They also said: "Whoever does not have a scorching beginning (with various acts of spiritual struggle) will not have an enlightened end - and the beginnings show the endings."

notes:

fn1 Al-Mufradât fî Gharîb al-Qur'ân, entry: 'j-h-d':p.l01

fn2 This is a Meccan verse, and it is well known that the physical Jihad against the disbelievers was legislated in Medina al-Munawwara. This proves that the intent behind Jihad here in this verse is the Jihad against the ego. The 'Allama and scholar of Qur'anic exegesis, Ibn Juzayy al-Kalbl said in his commentary on this verse: "This refers to Jihad against the ego". The 'Allama and scholar of Qur'anic exegesis, al-Qurtubî said in his commentary: "Al-Suddî and others said: 'This verse was revealed before the obligation of fighting was prescribed.'"

fn3 Narrated by al-Tirmidhî in the book concerning the virtues of Jihad. He said: "This Hadîth is Hasan Sahih." Al-Bayhaqî mentioned in Shu'ab al-Iman another narration from Fadala which states: "The Mujahid is he who struggles against his self in Allah's obedience and the migrant (Muhâjir) is he who migrates from sins and wrongdoings."-Mishkât al-Masâbîh: Kitab al-Imân: book 34

fn4Sharh al-Tarîqa al-Muhammadiyya: 1/323

fn5 Al-Bukhari

fn6 There are four things that sever and cut one off from Allah: the ego, the life of this world, Satan, and the creation. The enmity of Satan and the ego is obvious. As for the enmity of the creation, it is by taking notice of their praise or condemnation, and in this the spiritual wayfarer is hindered and obstructed in his journey to his Lord. As for the enmity of the world, overly concerning oneself with it, and allowing it to busy the heart is a major factor that severs one from Allah (swt). In a state of poverty, man's worries preoccupy him away from Allah, and in a state of wealth, man is busy with its delights and adornment away from Allah (swt) { Indeed mankind does transgress. He sees himself self-sufficient.} Sura (96) al-'Alaq: 6-7 If one removes the love of the world from his heart, it will not harm him, as the Shaykh of the Sufis, 'Sayyidî 'Abd al-Qadir al-Jaylanî said: "Expel the world from your heart and place it in your hand or your pocket and it shall not harm you."

fn7 Qasîda Adâb al-Tarîq: al-Ghawth Abû Madyan

fn8 All of these seven body parts have acts of disobedience that may come from them. Among the sins of the tongue: back-biting, tale carrying, lying, vile speech. Among the sins of the ears: listening to: back-biting, tale carrying, vile musical lyrics, and instruments. Among the sins of the eyes: looking at unrelated women and the private areas of men. Among the sins of the hands: harming the Muslims, killing them, taking their wealth with falsehood, and shaking the hands of unrelated women. Among the sins of the feet: walking to sites of sin and lewdness. Among the sins of the stomach: consuming forbidden wealth, consuming the flesh of pig, drinking alcohol, etc. Among the sins of the private parts: fornication, homosexuality, etc.

fn9 Among the good acts of the tongue: reciting the Holy Qur'an, remembrance of Allah (swt), commanding the good, and forbidding the evil, etc. Among the good acts of the firs: listening to the Holy Qur'an and Prophetic Hadîth, as well as good advice and religious exhortations. Among the good acts of the eyes: looking at the faces of the scholars and righteous, looking at the noble Ka'ba, and looking at the signs of Allah in the creation with the intention of contemplation. Among the good acts of the hands: shaking the hands of the believers and giving out charity. Among the good acts of the feet: walking to the Mosques and gatherings of Sacred knowledge, visiting the sick and going to make peace between people. Among the good acts of the stomach: consuming legally permissible food with the intention of gaining strength to carry out acts of obedience for Allah (swt). Among the good acts of the private parts: consummating marriage with the intention of preserving one's chastity and having many offspring.

fn10 Here we see that purifying is one thing, and teaching the Book and the wisdom is another thing. For this reason, Allah the Exalted said: {... purifying them and teaching them the Book and the wisdom. } There is a huge difference between the knowledge of purification, and the state of purification, just as there is a difference between the knowledge of good health and actual good health. A skilled physician may be very knowledgeable of health while he himself is in bad health, suffering from many illnesses. Similarly, there is a vast difference between the knowledge of asceticism and the state of asceticism - like the Muslim who possesses vast knowledge of all the Qur'anic verses, Hadîth, and proofs in support of asceticism, even though he is not in a state of asceticism and is covetous and craving for the fleeting life of this world.

fn11 Tafsîr Ruh al-Bayan: 2/149

fn12 The Epistle of al-Qushayrî p.48-50

fn13 Ibid

fn14 Ibid

fn15 Ibid

fn16 Ibid

fn11 Commentary on the Epistle of ai-Qushayî

fn18 Al-Hadîqa al-Nadîyya Sharh al-Tarîqa al-Muhammadiyya: 1/455

fn19 Awakening the Aspirations: Explanation of the Aphorisms: 2/380

fn20 The Meccan Revelations: p. 443

fn21 Al-Riyada wa Adab al-Nafs: p. 124

(9.) APPENDIX: THE NATURE OF THE LOWER SELF

In man, there exists the capacity for desire. This capacity is termed the lower self (nafs). This capacity includes both virtue and evil. It desires goodness as well as evil. In its development the lower self passes through three stages: the lower self that incites to evil (nafs ammdra); the lower self that denounces evil (nafs lawwâma); and the lower self that is well pleased (nafs mutma'inna).

Nafs Ammâra

At this stage, the lower self is overpowering in desire for evil, and it feels no regret for its evil acts. This lowly stage is also termed hawa l-nafs.

Nafs Lawwâma

At this stage, the lower self suffers remorse and regret when afflicted by evil desires.

Nafs Mutma'inna

At this stage, the lower self is tremendously desirous of virtue.

see also: nafs

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Sufism is good character
He who is ahead of you in good character
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