Let's not forget that the de facto leader of PKR, who has not even registered himself as a PKR member is currently on trial for the sodomy 2 case.
Therefore, this diversion by Indians from the opposition party is just a tactic to divert the public from the real issue here.
Why is Anwar Ibrahim, who is currently on trial for the 2nd sodomy case, is trying so hard to re-direct the people's attention from his case?
If he is so innocent as he claimed to be, although there are blatant proof that he is guilty because innocent people won't be making excuses after excuses.
What more with the revelations of the WikiLeaks which had exposed the communications of a diplomatic US memo between the Singapore and Australian intelligence which stated that
“The Australian said that the intelligence services in Singapore and [former Prime Minister] Lee Kuan Yew told the ONA (Office of National Assessment – Australian government agencies) in their communication that opposition leader Anwar ‘really do anything that is currently charged to him".
PKR is also on the verge of destruction due to internal squabbling. In addition to what had recently been exposed as only the cronies of Anwar Ibrahim will be successful in the recent PKR's party election.
PKR or formerly known as KeADILan had not been so fair when it comes to defending the rights of a homosexual who had been jailed for his sexual deviants.
PKR is not championing the rights of the people as they had been shouting about but more to championing the rights of a former convict who will soon, once again be jailed for his homosexual indulgence.
They had been crying out for reformation but what reformation had the party made within itself and for the people?
NOTA UNTUK PM DARI BLOGGERS PRO UMNO!
Saturday, January 22, 2011
Al-Fatihah
Al-Fatihah to Merlimau State Representative cum Malacca Exco, Datuk Mohamad Hidhir Abu Hasan, 54, who had passed away at Putra Specialist Hospital at 8:10 p.m. on Thursday.
Looks like we will be having another by-election soon. Hopefully the state leaders, the branch leaders and grass roots will work hard to ensure that this seat will be maintained by UMNO.
Condolences for his family. May his soul will be placed amongst those blessed by Allah. Amin!
Looks like we will be having another by-election soon. Hopefully the state leaders, the branch leaders and grass roots will work hard to ensure that this seat will be maintained by UMNO.
Condolences for his family. May his soul will be placed amongst those blessed by Allah. Amin!
Thursday, January 20, 2011
Religion and Pluralism in a Divided World
Public lecture by Anwar Ibrahim at the London School of Economics, March 18, 2010
You can listen to it HERE.
Let me begin with a cryptic line from T.S. Eliot’s “Burnt Norton”:
Go, go, go, said the bird: Human kind cannot bear very much reality.
But I say bear it we must for indeed, it is a stark reality of our world that certain religious groups hold that only certain fundamental doctrines may lead to salvation. This exclusivist outlook unfortunately cuts across the board as between religions as well as within the denominations. In Christendom, we have seen the schisms and consequent upheavals arising from this sense of exclusivity. Within Islam, Sunni, Shiite and Sufi denominations have had a chequered history and continue to present the world with a scenario of violence and bloodshed. The backlash against Muslim migration to Europe has become more acrid in the aftermath of 9/11 and 7/7 with right wing politcal parties benefitting from the new bout of xenophobia and fearmongering. France’s ban on the burqa has elicited heated emotion on both sides, but many Muslims scratched our heads in disbelief when Switzerland outlawed minarets.
Back in the 13th century, the mystical poet Jelaluddin al-Rumi wrote in the Masnavi:
The lamps are different but the Light is the same, it comes from Beyond; If thou keep looking at the lamp, thou art lost; for thence arises the appearance of number and plurality.
Those verses couldn’t be more relevant for us today. Despite rancorous debates linking religion to conflict and discrimination, it remains a fact that at a personal level religious experience boils down to certain universal concepts. Where does man come from? What is his purpose? What happens when he dies? The spiritual path subscribes us to a universal quest for truth and the pursuit of justice and virtue. We rejoice in beauty, both within ourselves and in what surrounds us. We long for knowledge, peace and security amid the mysteries and uncertainties of the universe. In our disjointed world filled with ugliness, violence and injustice, religion gives all of mankind an opportunity to realize values which unify humanity, despite the great diversity of climes and cultures.
Dante – one of the great poets of the Christian tradition – had much to say about this issue. Surrounded by civil strife that tore asunder the landscape of his 14th century Italian countryside, Dante was well acquainted with factionalism and the struggles for power between the Lords Temporal and the Lords Spiritual. Seeing the damage inflicted by the attempts to overcome these divisions he perceived a solution that was not merely political in nature. Writing in Monarchia he said that the ultimate aims in life are twofold – happiness in this worldly life as well as happiness in the eternal life basking in the vision of God. The attainment of these two goals would come with great difficulty:
“only when the waves of seductive greed are calmed and the human race rests free in the tranquillity of peace.”
Dante’s vision of universal peace could be achieved only when the nations of the world unite in an undivided planetary polity. This was surely a utopian dream but being European it is worth noting that his dream was not of an imperial Europe. Nor did he envision the Church expanding beyond its walls. The ruling authority in this utopian landscape would be the faculty of human reason, linking Dante’s vision directly to the philosophical outlook of Muslim luminaries including al-Farabi and Ibn Rushd.
Of course such a new world order never materialized. On the contrary if there is an enduring legacy of Enlightenment thought on the political geography of the world it is the dissection of empires and dynasties into individual, competing nation states rather than a greater unification.
Much blood was spilled to create and then protect these boundaries. Despite attempts by some to purify their lands, the boundaries drawn around the nation-state have been blurred by the advent of modern transportation and communication. Today’s world is perhaps more diverse and integrated than was the case in the golden age of Muslim Spain, where Christians, Jews and Muslims lived in peaceful harmonious coexistence. And yet we can hardly say that the overwhemling result of this new connectivity is peace and harmony.
Today, freedom of religion without which there can be no religious pluralism, is an entrenched constitutional liberty in the established democracies. As such, favouring one religion over another or granting it a position at the expense of others may be considered as being against the spirit of religious pluralism. Yet this still happens even in certain established democracies in Europe while in the Middle East and in Southeast Asia this ambivalence has been virtually taken for granted until recently.
This is why the discourse on religious pluralism must deal with the fundamental question of freedom of religion and by association the freedom of conscience. The question arises as to whether it is the diversity of religions which makes the divided world more divided or the denial of religious freedom that causes it.
I believe I’m not alone in saying that for religious pluralism to flourish in a divided world, it is morally unacceptable to say to people of other faiths:
We believe in our God and we believe we are right; you believe in your God, but what you believe in is wrong.
If the Qur’anic proclamation that there is no compulsion in religion is to mean anything then it must surely be that imposition of one’s faith unto others is not Islamic. But to say this is not to deny the reality of religious diversity for the Qur’an also tells us clearly:
“O people! Behold, we have created you from a male and a female and have made you into nations and tribes to that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.”
The Guru Granth Sahib tells us that he who sees that all spiritual paths lead to the One shall be freed but he who utters falsehood shall descend into hellfire and burn. The blessed and the sanctified are those who remain absorbed in Truth.
Whatever the religion, whether it be Islam, Christianity, Judaism, Sikhism, Hinduism and many others, I believe that the higher truths which go beyond mere practice and ritual all converge on the singular truth: and that is from God we were sent forth and unto God shall we return.
Yet certain leaders of the major world religions continue to make exclusivist claims to the eternal truths rather than accepting the commonality that binds us. If we accept that there can be unity in diversity, religious pluralism can therefore be a unifying force, not a cause of division. That is the way to take us away from darkness into light, from war to peace and from hatred and evil to love and kindness.
As for Muslims, there continues to be the problem of those who reject the value of free speech, free press, democracy, and freedom of conscience. They see the culture of religious pluralism as part of a grand conspiracy by ‘others’ particularly Christians to proselytize and convert Muslims. Pluralism is also a ploy of smuggling Western-style democracy through the back door.
But this is actually an aberration when it comes to the application of Muslim jurispriudence. Outside certain concerns of public policy there is no religious obligation upon Muslims to impose the laws and values of Muslims on the entire society. The Ottoman millet system is but one example of a system crafted by a Muslim state which was grounded in the principle of respect the recognized the rights of non-Muslims to follow freely the dictates of their religion. It was recognised that this was essential to maintain harmony in a pluralistic environment of an expanding empire. Ibn Qayyim al-Jawziyah, an eight century Hanbali legal scholar offers us a more vivid case. In the case of the Zoroastrian practice of self-marriage whereby men are encouraged to marry their mothers, this is an act deemed morally repugnant from the Muslim perspective. When asked whether the Muslim state should recognise such unions, however, al-Jawziyah affirmed the rights of the Zoroastrians provided their cases not be presented in a Muslim court and that the said practices are deemed permissible within their own legal tradition. So, he said, the Muslim state has no business to interfere.
It is unfortunate that some of the wisdom of Islam’s classical scholarship are forgotten. Ideological rigidity remains the stumbling block to progress and reform. Muslims must break free from the old practices of cliché-mongering and name calling, move beyond tribal or parochial concerns. A rediscovery of the religion’s inherent grasp of pluralism is very much in need.
The Qur’an declares: Say He is Allah, the One, Allah, the eternally besought of all. One of the greatest medieval Torah scholars, Maimonides, also known by the Arabic moniker Ab? ?Imr?n M?s? bin ?Ubaidall?h Maim?n al-Qur?ub?, in expounding the unity of God in Judaism said: God is one and there is no other oneness like His. With reference to the phrase “hallowed be thy name” from the Lord’s Prayer (Matt. 6:9), the late Swami Prabhavananda wrote that God’s name can be viewed as a mantra, the repetition of which both confers spiritual power and purifies the aspirant’s heart and mind. By means of this practice, God’s “name is experienced as living and conscious, as one with God—and illumination is attained.”
Historically, Muslims viewed the Qur’an as addressing the intellect as well as the spirit. It set out the order in the universe, the principles and certitudes within it, and demanded a thorough examination of them so that we can be certain of the validity of its claims and message. This pursuit would inevitably lead to the realization of the eternal principles of the Divine Unity which in turn springs forth from the Divine Laws. But the Shari’ah was never cast in stone and evolves continuously through this dynamic process. In order to maintain a middle ground, the essential ingredients of an Islamic methodology must then be conceived in a holistic perspective which will be universal and eternal in appeal.
It is said that pluralism in a divided world serves only to cement the schisms leading to the tired and tiring refrain of the ‘clash of civilizations’ akin to the beating of ‘an antique drum’. This seems to be the metaphor that appeals to the imagination of historians and political scientists. The upshot is a clash of visions of history, perceptions, and images which in turn brings about differing and often opposing interpretations, not just of history, but world views. Nevertheless, as Eliot says:
History may be servitude, History may be freedom
We should therefore disabuse ourselves of this notion of the clash between civilizations and refocus our attention on the clash that has been brewing within the umma. We see a more dangerous and portentous clash as one that is intra-civilizational – between the old and the new, the weak and the strong, the moderates and the fundamentalists and between the modernists and the traditionalists.
If we look at history as servitude, we could gloss over the historical perspective and consign it to the realm of academia on the ground that we are already in the 21st century.
Turkey and Indonesia are clearly blazing the trail of democracy for other Muslim nations to follow. The impending accession of Turkey into the European Union is also a clear statement of the level of liberal democracy attained though unfortunately the obstacles thrown in the way by some member countries is very telling of the state of Islamophobia. In Southeast Asia, Indonesia has already reached the finishing line while her Muslim neighbors are still stuck at the starting block. So history is indeed freedom if indeed we are prepared to learn its lessons.
Today, jihad has been invoked by certain quarters to legitimize acts of violence in varied forms and guises, blurring the line between jihad and terrorism. Thanks to the Obama administration, we have seen some palpable change from the Bush policy of selective ambivalence in the war on terror, supporting autocrats in the Muslim world on the one hand, and championing the cause of freedom and democracy on the other. Although after more than a year since the administration took office we have yet to see substantive changes in the substance of American foreign policy with the Muslim world.
Within Islam, freedom is considered one of the higher objectives of the divine law in as much as the very same elements in a constitutional democracy become moral imperatives in Islam – freedom of conscience, freedom to speak out against tyranny, a call for reform and the right to property.
In closing permit me once again to draw on my perpetual reserve in Eliot’s Four Quartets:
What we call the beginning is often the end
And to make and end is to make a beginning.
The end is where we start from.
You can listen to it HERE.
Let me begin with a cryptic line from T.S. Eliot’s “Burnt Norton”:
Go, go, go, said the bird: Human kind cannot bear very much reality.
But I say bear it we must for indeed, it is a stark reality of our world that certain religious groups hold that only certain fundamental doctrines may lead to salvation. This exclusivist outlook unfortunately cuts across the board as between religions as well as within the denominations. In Christendom, we have seen the schisms and consequent upheavals arising from this sense of exclusivity. Within Islam, Sunni, Shiite and Sufi denominations have had a chequered history and continue to present the world with a scenario of violence and bloodshed. The backlash against Muslim migration to Europe has become more acrid in the aftermath of 9/11 and 7/7 with right wing politcal parties benefitting from the new bout of xenophobia and fearmongering. France’s ban on the burqa has elicited heated emotion on both sides, but many Muslims scratched our heads in disbelief when Switzerland outlawed minarets.
Back in the 13th century, the mystical poet Jelaluddin al-Rumi wrote in the Masnavi:
The lamps are different but the Light is the same, it comes from Beyond; If thou keep looking at the lamp, thou art lost; for thence arises the appearance of number and plurality.
Those verses couldn’t be more relevant for us today. Despite rancorous debates linking religion to conflict and discrimination, it remains a fact that at a personal level religious experience boils down to certain universal concepts. Where does man come from? What is his purpose? What happens when he dies? The spiritual path subscribes us to a universal quest for truth and the pursuit of justice and virtue. We rejoice in beauty, both within ourselves and in what surrounds us. We long for knowledge, peace and security amid the mysteries and uncertainties of the universe. In our disjointed world filled with ugliness, violence and injustice, religion gives all of mankind an opportunity to realize values which unify humanity, despite the great diversity of climes and cultures.
Dante – one of the great poets of the Christian tradition – had much to say about this issue. Surrounded by civil strife that tore asunder the landscape of his 14th century Italian countryside, Dante was well acquainted with factionalism and the struggles for power between the Lords Temporal and the Lords Spiritual. Seeing the damage inflicted by the attempts to overcome these divisions he perceived a solution that was not merely political in nature. Writing in Monarchia he said that the ultimate aims in life are twofold – happiness in this worldly life as well as happiness in the eternal life basking in the vision of God. The attainment of these two goals would come with great difficulty:
“only when the waves of seductive greed are calmed and the human race rests free in the tranquillity of peace.”
Dante’s vision of universal peace could be achieved only when the nations of the world unite in an undivided planetary polity. This was surely a utopian dream but being European it is worth noting that his dream was not of an imperial Europe. Nor did he envision the Church expanding beyond its walls. The ruling authority in this utopian landscape would be the faculty of human reason, linking Dante’s vision directly to the philosophical outlook of Muslim luminaries including al-Farabi and Ibn Rushd.
Of course such a new world order never materialized. On the contrary if there is an enduring legacy of Enlightenment thought on the political geography of the world it is the dissection of empires and dynasties into individual, competing nation states rather than a greater unification.
Much blood was spilled to create and then protect these boundaries. Despite attempts by some to purify their lands, the boundaries drawn around the nation-state have been blurred by the advent of modern transportation and communication. Today’s world is perhaps more diverse and integrated than was the case in the golden age of Muslim Spain, where Christians, Jews and Muslims lived in peaceful harmonious coexistence. And yet we can hardly say that the overwhemling result of this new connectivity is peace and harmony.
Today, freedom of religion without which there can be no religious pluralism, is an entrenched constitutional liberty in the established democracies. As such, favouring one religion over another or granting it a position at the expense of others may be considered as being against the spirit of religious pluralism. Yet this still happens even in certain established democracies in Europe while in the Middle East and in Southeast Asia this ambivalence has been virtually taken for granted until recently.
This is why the discourse on religious pluralism must deal with the fundamental question of freedom of religion and by association the freedom of conscience. The question arises as to whether it is the diversity of religions which makes the divided world more divided or the denial of religious freedom that causes it.
I believe I’m not alone in saying that for religious pluralism to flourish in a divided world, it is morally unacceptable to say to people of other faiths:
We believe in our God and we believe we are right; you believe in your God, but what you believe in is wrong.
If the Qur’anic proclamation that there is no compulsion in religion is to mean anything then it must surely be that imposition of one’s faith unto others is not Islamic. But to say this is not to deny the reality of religious diversity for the Qur’an also tells us clearly:
“O people! Behold, we have created you from a male and a female and have made you into nations and tribes to that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.”
The Guru Granth Sahib tells us that he who sees that all spiritual paths lead to the One shall be freed but he who utters falsehood shall descend into hellfire and burn. The blessed and the sanctified are those who remain absorbed in Truth.
Whatever the religion, whether it be Islam, Christianity, Judaism, Sikhism, Hinduism and many others, I believe that the higher truths which go beyond mere practice and ritual all converge on the singular truth: and that is from God we were sent forth and unto God shall we return.
Yet certain leaders of the major world religions continue to make exclusivist claims to the eternal truths rather than accepting the commonality that binds us. If we accept that there can be unity in diversity, religious pluralism can therefore be a unifying force, not a cause of division. That is the way to take us away from darkness into light, from war to peace and from hatred and evil to love and kindness.
As for Muslims, there continues to be the problem of those who reject the value of free speech, free press, democracy, and freedom of conscience. They see the culture of religious pluralism as part of a grand conspiracy by ‘others’ particularly Christians to proselytize and convert Muslims. Pluralism is also a ploy of smuggling Western-style democracy through the back door.
But this is actually an aberration when it comes to the application of Muslim jurispriudence. Outside certain concerns of public policy there is no religious obligation upon Muslims to impose the laws and values of Muslims on the entire society. The Ottoman millet system is but one example of a system crafted by a Muslim state which was grounded in the principle of respect the recognized the rights of non-Muslims to follow freely the dictates of their religion. It was recognised that this was essential to maintain harmony in a pluralistic environment of an expanding empire. Ibn Qayyim al-Jawziyah, an eight century Hanbali legal scholar offers us a more vivid case. In the case of the Zoroastrian practice of self-marriage whereby men are encouraged to marry their mothers, this is an act deemed morally repugnant from the Muslim perspective. When asked whether the Muslim state should recognise such unions, however, al-Jawziyah affirmed the rights of the Zoroastrians provided their cases not be presented in a Muslim court and that the said practices are deemed permissible within their own legal tradition. So, he said, the Muslim state has no business to interfere.
It is unfortunate that some of the wisdom of Islam’s classical scholarship are forgotten. Ideological rigidity remains the stumbling block to progress and reform. Muslims must break free from the old practices of cliché-mongering and name calling, move beyond tribal or parochial concerns. A rediscovery of the religion’s inherent grasp of pluralism is very much in need.
The Qur’an declares: Say He is Allah, the One, Allah, the eternally besought of all. One of the greatest medieval Torah scholars, Maimonides, also known by the Arabic moniker Ab? ?Imr?n M?s? bin ?Ubaidall?h Maim?n al-Qur?ub?, in expounding the unity of God in Judaism said: God is one and there is no other oneness like His. With reference to the phrase “hallowed be thy name” from the Lord’s Prayer (Matt. 6:9), the late Swami Prabhavananda wrote that God’s name can be viewed as a mantra, the repetition of which both confers spiritual power and purifies the aspirant’s heart and mind. By means of this practice, God’s “name is experienced as living and conscious, as one with God—and illumination is attained.”
Historically, Muslims viewed the Qur’an as addressing the intellect as well as the spirit. It set out the order in the universe, the principles and certitudes within it, and demanded a thorough examination of them so that we can be certain of the validity of its claims and message. This pursuit would inevitably lead to the realization of the eternal principles of the Divine Unity which in turn springs forth from the Divine Laws. But the Shari’ah was never cast in stone and evolves continuously through this dynamic process. In order to maintain a middle ground, the essential ingredients of an Islamic methodology must then be conceived in a holistic perspective which will be universal and eternal in appeal.
It is said that pluralism in a divided world serves only to cement the schisms leading to the tired and tiring refrain of the ‘clash of civilizations’ akin to the beating of ‘an antique drum’. This seems to be the metaphor that appeals to the imagination of historians and political scientists. The upshot is a clash of visions of history, perceptions, and images which in turn brings about differing and often opposing interpretations, not just of history, but world views. Nevertheless, as Eliot says:
History may be servitude, History may be freedom
We should therefore disabuse ourselves of this notion of the clash between civilizations and refocus our attention on the clash that has been brewing within the umma. We see a more dangerous and portentous clash as one that is intra-civilizational – between the old and the new, the weak and the strong, the moderates and the fundamentalists and between the modernists and the traditionalists.
If we look at history as servitude, we could gloss over the historical perspective and consign it to the realm of academia on the ground that we are already in the 21st century.
Turkey and Indonesia are clearly blazing the trail of democracy for other Muslim nations to follow. The impending accession of Turkey into the European Union is also a clear statement of the level of liberal democracy attained though unfortunately the obstacles thrown in the way by some member countries is very telling of the state of Islamophobia. In Southeast Asia, Indonesia has already reached the finishing line while her Muslim neighbors are still stuck at the starting block. So history is indeed freedom if indeed we are prepared to learn its lessons.
Today, jihad has been invoked by certain quarters to legitimize acts of violence in varied forms and guises, blurring the line between jihad and terrorism. Thanks to the Obama administration, we have seen some palpable change from the Bush policy of selective ambivalence in the war on terror, supporting autocrats in the Muslim world on the one hand, and championing the cause of freedom and democracy on the other. Although after more than a year since the administration took office we have yet to see substantive changes in the substance of American foreign policy with the Muslim world.
Within Islam, freedom is considered one of the higher objectives of the divine law in as much as the very same elements in a constitutional democracy become moral imperatives in Islam – freedom of conscience, freedom to speak out against tyranny, a call for reform and the right to property.
In closing permit me once again to draw on my perpetual reserve in Eliot’s Four Quartets:
What we call the beginning is often the end
And to make and end is to make a beginning.
The end is where we start from.
Tuesday, January 18, 2011
Wan Azizah, Anwar and Azmin in a threesome?
A friend suddenly gave me these insane idea of whether Wan Azizah, Anwar and Azmin was ever involved in a threesome.
This is because Wan Azizah are aware of her husband's weird hobby of indulging in sodomy with pretty boys.
So, could it be possible that the three was ever involved in a threesome where Wan Azizah was ever sandwiched in between the two?
Or is it a threesome amongst Shamsidar, Anwar and Azmin? That is so gross too.
Oh my God! That is so gross! Ewwwwww. I can't seem to put that gross picture out of my head after that friend put that idea in my mind.
Parpukari had even divulged that Nurul Izzah had even witnessed her father sodomising their former driver.
Nurul Izzah should sue him if he is lying. But in Anwar's case, any suing that he did proves that the statements are true. So, that could be the case too in Nurul Izzah's case.
Who would admit the skeleton in a closet of their own family which would blacken their name? But if the public already knew about Anwar's indulgence in sodomy, why would his family still be stupid to back him up?
Man up and admit to the truth of that bastard's weirdo hobby of sodomising men or women for that matter.
I can believe that because I had heard stories from a relative about his friend where Anwar asked for his butt only after a few hours of getting to know him.
As the Malay saying of kalau tiada angin masakan pohon bergoyang. Surely if there is no wind there, there must be a monkey that is shaking the tree.
Any other idea of what position would they prefer when they are involved in a threesome? I can think of some but it is too gross to mention here.
This is because Wan Azizah are aware of her husband's weird hobby of indulging in sodomy with pretty boys.
So, could it be possible that the three was ever involved in a threesome where Wan Azizah was ever sandwiched in between the two?
Or is it a threesome amongst Shamsidar, Anwar and Azmin? That is so gross too.
Oh my God! That is so gross! Ewwwwww. I can't seem to put that gross picture out of my head after that friend put that idea in my mind.
Parpukari had even divulged that Nurul Izzah had even witnessed her father sodomising their former driver.
Nurul Izzah should sue him if he is lying. But in Anwar's case, any suing that he did proves that the statements are true. So, that could be the case too in Nurul Izzah's case.
Who would admit the skeleton in a closet of their own family which would blacken their name? But if the public already knew about Anwar's indulgence in sodomy, why would his family still be stupid to back him up?
Man up and admit to the truth of that bastard's weirdo hobby of sodomising men or women for that matter.
I can believe that because I had heard stories from a relative about his friend where Anwar asked for his butt only after a few hours of getting to know him.
As the Malay saying of kalau tiada angin masakan pohon bergoyang. Surely if there is no wind there, there must be a monkey that is shaking the tree.
Any other idea of what position would they prefer when they are involved in a threesome? I can think of some but it is too gross to mention here.
Saturday, January 15, 2011
Check scams in PPIM blog
It is a good initiative by Persatuan Pengguna Islam Malaysia (PPIM) to have their own blog which gives information towards the public about scam and lies committed by others that had been experienced by the victims.
This way, it will ensure that no other person will fall victim to the same scam by the same person committing the scams.
Maybe someone who thinks more about the profit that they will charge 50 cents on the RM10 top up that you bought. Tell others about it to boycott the shop. You can still buy the RM10 top up for RM10 instead of RM10.50.
Nowadays, we have to count for every cent that we spent because the prices of the goods are on the rise. You can drink water for 50 cents at a mamak stall or enter a washroom at some supermarket for 50 cents.
The rich gets richer by being prudent not by wasting money unnecessarily. That why the rich gets richer and the poor get poorer. It's in their attitude.
Though I am sure that all of us have experienced being scammed by some unscrupulous person; either the real estate agent, the owner of the house/condo/apartment or someone else regarding services that they have used.
Therefore, all of us has the responsibility to share their experiences with others in that blog so that the public will be aware of the lying scumbag.
Don't keep quiet about it. Just tell the whole world about the conman/conwoman that could right now be conning someone else.
Surely you don't want any other person to experience the predicament that you had been through, so act now by sharing your experiences because you don't want anyone else to fall victim to them.
Go here to read more about it or share your experiences by e mailing to muslimconsumers@gmail.com.
We as the consumers have the right to say no to being bullied by unscrupulous traders or service providers.
This way, it will ensure that no other person will fall victim to the same scam by the same person committing the scams.
Maybe someone who thinks more about the profit that they will charge 50 cents on the RM10 top up that you bought. Tell others about it to boycott the shop. You can still buy the RM10 top up for RM10 instead of RM10.50.
Nowadays, we have to count for every cent that we spent because the prices of the goods are on the rise. You can drink water for 50 cents at a mamak stall or enter a washroom at some supermarket for 50 cents.
The rich gets richer by being prudent not by wasting money unnecessarily. That why the rich gets richer and the poor get poorer. It's in their attitude.
Though I am sure that all of us have experienced being scammed by some unscrupulous person; either the real estate agent, the owner of the house/condo/apartment or someone else regarding services that they have used.
Therefore, all of us has the responsibility to share their experiences with others in that blog so that the public will be aware of the lying scumbag.
Don't keep quiet about it. Just tell the whole world about the conman/conwoman that could right now be conning someone else.
Surely you don't want any other person to experience the predicament that you had been through, so act now by sharing your experiences because you don't want anyone else to fall victim to them.
Go here to read more about it or share your experiences by e mailing to muslimconsumers@gmail.com.
We as the consumers have the right to say no to being bullied by unscrupulous traders or service providers.
Friday, January 14, 2011
Let us help the family of blogger Yang Gambi
Sumbangan Buat Keluarga Arwah Blogger Yang Gambi
Sumbangan Boleh Di Hantar Melalui Akaun Isteri Beliau:06010748670528 CIMB Bank
Nurain Zubaidah Ab Aziz
Thursday, January 13, 2011
Everyone should read Interlok
Read the news below taken from New Straits Times.
NGOs to protest against politicising Interlok
KUALA LUMPUR: The Federation of Malaysia National Writers Associations (Gapena) and 21 non-governmental organisations will hold a gathering this Saturday to protest against politicising of the Malay literature textbook 'Interlok'.Gapena president Tan Sri Prof Emeritus Dr Ismail Hussein said the gathering to be held in front of Rumah Gapena (Gapena House) at 2.30pm, was to show unity among the Malays against any attempt by any quarters to politicise literary works to serve their own interest.
"We are against such politicising as Gapena champions Malay literature, and in this case (Interlok), it is a literary issue. We will defend the writer and the novel's content and intentions," he said at a press conference on the planned protest gathering.
Also present were Malaysia National Writers Association (Pena) president Mohamad Saleeh Rahamad and Gapena media head Borhan Md Zain.
Ismail said burning of copies of the textbook and photographs of the writer (national laureate Datuk Abdullah Hussain) in protest by a group of about 100 people in Klang recently, which could have been prompted by irresponsible statements made by certain politicians and community leaders, should not be viewed lightly.
"We are concerned about the questioning of the integrity of the author and his literary work, especially by politicians in a harsh tone, like they are trying to gain political mileage by purportedly looking after the interest of their community," he said.
Interlok, which was written in 1971, tells about the daily struggles of the Malays, Chinese and Indians from before the country's independence through the eyes of three main characters, Seman, Chin Huat and Maniam, and their families.
However, several individuals and Indian organisations have protested and want the novel banned due to certain words and phrases on page 211 and 220 pertaining to the caste system which they deem offensive and inaccurate.
Mohamad Saleeh said Indian politicians and community leaders in this country should be wiser in handling such an issue by acting as peacemakers to calm the situation, instead of making statements that could create an unhealthy situation.
"We don't want this to happen after the prime minister in his statement yesterday asked the Indian community to select their representatives for a dialogue with the government on 'Interlok'," he said.
According to Borhan, several NGOs had agreed to attend the gathering. They include Ikatan Persuratan Melayu dan Persatuan Kebajikan Penulis Negeri Selangor (Kemudi), Federation of Peninsula Malay Students (GPMS), Pertubuhan Kebajikan dan Dakwah Islamiah SeMalaysia (Pekida) and Pertubuhan Pribumi Perkasa Malaysia (Perkasa), as well as a number of silat associations.
In another development, Borhan announced that Gapena would hold a Malaysia-Indonesia Friendship Forum to discuss issues involving the two neighbouring countries at Rumah Gapena at 10am this Saturday.
Meanwhile, the Malaysia Malay Language Educators Association (PPBMM) has called on the Education Ministry not to entertain calls by certain groups for 'Interlok' to be withdrawn from the Form Five syllabus.
Its president Assoc Prof Dr Hashim Othman when contacted said withdrawing the book would prevent the younger generation from understanding and accepting the historical developments and social reality involving the country's three major races as depicted in the novel.
He also said that by entertaining the demand, a lot more issues would be raised or conroversies created from old books or history books that contained certain disliked words or phrases in regard to the three communities.
He said the use of 'Interlok' as a required school text was in line with the importance placed by the government on the History subject, including making it a must-pass subject in the SPM examination.
"Interlok was written to be read with an open, rational mind, and not to be burned to fire up negative emotions," said the Universiti Sains Malaysia lecturer, referring to the book burning incident. - BERNAMA
Indians just love to burn things. They burn their dead ones and they do that to a literary work too. Just proves that they lack the grey matter too.
I remember Datuk Sosilawati and her companions that accompanied her to meet the Indian lawyer had been murdered and burnt with cow dung, a traditional Indian way to burn bodies quicker than normal.
Before you burn anything, take a good look at yourself. Siapa makan cili, dialah rasa pedas. Futhermore, have you pariahs read Interlok before rampaging like a crazed chimpanzee?
If you think that what is portrayed in the novel is inaccurate, prove it by changing your behaviour and culture. Instead, your childish acts have proven that you are ignorant and closed minded.
Don't deny your pariah caste status because that is what you are. Just because you are of pariah caste, why do you have to act like it? You should work hard to prove that you are otherwise, unlike what the majority of us think of you pariahs.
The fact is that, everyone knows the how uncivillised Indians can be and how they are prone to be involved with crimes.
Therefore, areas where there are many Indians or Niggers (who are known to be involved in black money scam) are considered black area or where crimes normally occur and those areas will be avoided by the other races in Malaysia.
This is a fact and it is happening right now. Now, I will avoid those areas like a plaque because I had lived where there are many Indians and Niggers renting at one condo in one area at one time and that place has crimes occuring there daily.
Safety is the most important thing for anyone and surely I don't want to be the next victim of crime so now I will not rent anywhere where there are many Indians or Niggers living at that particular area anymore.
Our government should definitely stop the Niggers from entering our country again because they are only causing us social problems and crimes.
I am racist. Come on! Just admit it. You are racist too. If you aren't, you won't be in DAP. I don't like black people or KJ or anything black because most of them are also have black heart as well.
So, black people, Indians, Niggers or KJ. Don't come anywhere near me because I think that you are bad influence on others.
Malays have been accomodating enough towards the other races. Only the other races have been discriminative and racist towards the Malays and we had enough.
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