“Malays, Chinese, Indians and other races that wish to be loyal, live together, defend the nation and work together, live in harmony, because the situation in this country is different from other countries in the world. Because of this, one race cannot take everything for itself. In order to set up an independent government, we must compromise and make sacrifices.” –Tunku Abdul Rahman, speech at the Sungai Besi Airport after returning from London, June 3, 1957.
Triumphant ... Tunku Abdul Rahman in Malacca
Triumphant ... Tunku Abdul Rahman in Malacca, fresh after returning from London where talks for independence were held.
TUNKU Abdul Rahman and the Malayan delegation had just returned from the final talks on independence in London when he made this reminder to the people – that they would all have a place in the new independent nation, but not without some compromise and sacrifice on everyone’s part.
This bargain, or social contract, has always been a crucial, and sometimes contentious, part of the nation’s Constitution. The Reid Commission and the Alliance tried hard to take into consideration the different, and at times divergent, concerns on the ground. Each clause in the Constitution was carefully negotiated and crafted. Even so, it was simply impossible to please everyone.
It would be naïve to expect any constitution, more often than not framed under trying circumstances, to be perfect. But despite what the critics say, Malaysia’s Constitution has worked to a large extent. As the nation commemorates the 50th year of independence, the challenge is to ensure that it will continue to work for the generations ahead.
Constitutions reflect politics
“Constitutions are political documents. They reflect the ideals of the time, the raw realities and the workable solutions arrived at by the people who framed them,” said constitutional law expert Professor Shad Saleem Faruqi.
“That cannot be helped. Anywhere in the world, you have to have a constitution that is acceptable to all,” said the Universiti Teknologi Mara law lecturer.
Most nations striving for independence have had to deal with local circumstances that were far from ideal. The framers of the Indian constitution, for example, had to take into consideration the demands of both the Hindu and Muslim communities. They arrived at essentially a secular-democratic model. It might have won the support of many but it could not please everyone. The conflict between the two communities led to the partition of India and the formation of Pakistan at the stroke of midnight on Aug 15, 1947 – almost a decade before Malaya would break free from colonial rule.
The situation in Malaya, though very different, was not ideal either. The Reid Commission had to weigh all the concerns and demands of various powers, communities and organisations. Even Umno, MIC and MCA – which formed the Alliance and played a vital role in presenting the different communities’ concerns and demands to the commission – faced immense pressure from the grassroots to ensure that the constitution would favour their respective communities.
“Circumstances in Malaya then were not ideal,” Shad said. There were nine rulers, a majority Malay community seeking political and economic power and a large minority group pressing for citizenship and other rights such as economic and cultural rights, he said.
To accommodate the different interests, the parties concerned negotiated a bargain. The Constitution would recognise the rulers as constitutional monarchs, the special position of the Malays, Islam as the religion of the state, and Malay its national language. At the same time, it would also safeguard the legitimate interests of the other communities - the non-Malays’ rights to citizenship, language, religion and culture.
This situation was reflected in Tunku’s speech in the Federal Legislative Council in Kuala Lumpur on July 10, 1957:
“Some Malays fear that their special position will not be adequately protected and that as a consequence they will gradually be overwhelmed by the other communities who have come to live in their country.
“Persons of other races, in particular the Chinese, fear, that their gain would be half as much if special privileges are given to the Malays.
“The facts are that unless the Malays are protected there will be no place for them in Malaya ... Again to those of other communities who are nervous about their future, I would say – study closely Article 153 of the Federal Constitution. They will find that the Yang di-Pertuan Agong is also required to safeguard their legitimate interests.”
Shad noted that the British would not have left Malaya if the different groups did not prove they could live together. “The British did not want the same problems as with India.”
Something for everyone
The Reid Commission and political leaders’ decisions were not necessarily supported by the grassroots. “It’s an elitist document, drafted by the elites. Some organisations and grassroots thought they were not adequately consulted in the drafting of the document,” he said. “All constitutions face a similar challenge and will not be able to please all parties.”
Still, the Constitution has worked better than those in some other countries. As Shad pointed out, Thailand, for example, has had 14 or more constitutions since its first in 1932. He said the Malaysian Constitution, despite the criticisms, has been able to preserve relative peace and unity.
“The Constitution gave everyone something and to no one everything. Everyone got something in terms of citizenship, cultural pluralism and economic/commercial rights. The constitution did try to walk the middle path.”
In the same 1957 speech upon returning from London, Tunku acknowledged that while it was important to have a constitution that was agreeable to most people, there would come a time when change was required. “Any constitution prepared today is not immutable. It can be changed, modified or improved according to the wishes of the people,” he said.
Prof Dr Shad Saleem FaruqiSince 1957, Shad said, there have been 51 amendment Acts, each with a number of clauses, which make the total number of changes to the Constitution far higher than that.
Safeguarding the Constitution
What is more important is the content or effect of the amendments – how have they changed the constitutional scheme or spirit, and did they erode or strengthen what the Constitution tried to safeguard?
For example, Article 8, which prohibits discrimination on various grounds, was amended in 2001 to formally include gender. This is seen as an important milestone in efforts to uphold gender equality.
However, some amendments are deemed to be a setback. Shad said the Constitution (Amendment) Act, 1971 significantly changed the fundamental rights which the constitution’s framers tried very hard to protect.
Made in the wake of the May 13, 1969 racial riots, the amendment revised Article 10 – which safeguards freedom of speech – to empower Parliament to pass laws to restrict public discussion on four “sensitive” issues: citizenship; national language and the languages of other communities; special position and privileges of the Malays and natives of Sabah and Sarawak and legitimate interests of other communities; and the rulers’ sovereignty.
Shad said there have also been significant changes to facilitate the government’s desire to maintain ethnic balance and dominance. He said the jus soli principle – citizenship determined by place of birth – was removed in 1962. Citizenship would no longer be determined by birth in Malaysia alone but the person also needed to prove having roots in Malaya before Merdeka, he said.
According to Shad, it is “not normal” for a constitution to be amended so extensively.
“Some of the changes were triggered by defeats in the courts, which the ruling elites were not prepared to accept.
“It is worrying from the part of constitutionalism. The government of the day must internalise the Constitution and observe the spirit and letter of the Constitution,” he said.
But the Constitution can also be changed without any formal amendment in Parliament. “Judges have changed the horizon of the constitution,” Shad said. “Their interpretation, misinterpretation, refusal to interpret, reinterpretation or gloss on the law changes the spirit of the constitution.”
He said judges should ensure that the spirit
RUJUKAN DARI : http://www.malaysianbar.org.my/echoes_of_the_past/federal_constitution.html
Wednesday, 24 September 2014
Friday, 5 September 2014
WHAT IS ISLAMIC ECONOMICS
What is Islamic Economics?
Islamic Economics
“Islamic Economics” is a term often referred to as a sub – branch of Islamic jurisprudence; fiqh in Arabic. The term of Islamic Economics literally translated from Arabic word “al iktisat’ul Islam, or rarely “al fiqh’ul Iktisat.”
To give a more professional definition; referring Umar Chapra; ” that branch of knowledge which helps to realize human well – being through an allocation and distribution of scarce resources that is in conformity with Islamic teachings without unduly curbing individual freedom or creating continued macroeconomic and ecological imbalances.” Also according to Chapra and many other Scholars; there are 4 sources of Islamic systems; they are;
1-) Quran, such a divine sources
2-) Sunnah, the sayings and practices of the Prophet Mohammed (pbuh)
3-) Ijma, the common belief of Muslim scholars
4-) Qiyas, the other principles that are compared to those three sources.
2-) Sunnah, the sayings and practices of the Prophet Mohammed (pbuh)
3-) Ijma, the common belief of Muslim scholars
4-) Qiyas, the other principles that are compared to those three sources.
These resources are widely accepted as the main sources of Islamic sciences. We will break down each and every one of them later on InshAllah.
***
Islam, a religion born in a territory where the agricultural potential is limited but commercial possibilities were great; such as trade and tourism. Prophet Mohammed (pbuh) himself had been a merchant; and very successful businessman actually; so We can see that Islam always regarded merchants with honor and esteem. Along with Prophet (pbuh); many of His Sahabah were also merchants; Abu Bakr, Usman and many others were successful merchants.
After the death of Prophet (pbuh); Muslims continued that tradition of successful trade. Many of that era Scholars were successful merchants as well, like Abu Hanifa. They faciliated in a really wide location; between Mediterrenian an China. It is an interesting point that people of those countries like Malaysia and Indonesia were converted to Islam not without war but with the efforts of that brilliant Muslim merchants like Abu Hanifa.
During the Middle Ages, with that remarkable success in making converts; Muslims were started to seen as world’s leaders in business, science, medicine and philosophical thought. Many ancient Greek authors are known to us today only through Arabic translations. Modern mathematics is based on the Arabic system of notation, and algebra was an Arab invention. During the intellectual revival of Western Europe in the eleventh and twelfth centuries many Christian scholars went to Cordoba and other Muslim intellectual centers to study classical philosophy and science. The word of “college” was derived from Arabic word of “külliye”; and the oldest college of English speaking Europe, the Oxford College was founded as a copy of those “külliye” system. At the same time, Christian merchants learned Muslim commercial practices and techniques. As a matter of fact, the word of “cheque” (literally means a printed form, used instead of printed money) was invented by Muslim merchants of that time; and its original Arabic word was “şakk”. Many other advanced finance techniques were also being used during that time period.
In short; it can be clearly seen that Islamic economic system of that time is very close to today’s free market and so – called capitalism or liberal economy. However; Islam has two main and very important differences when compared to those other economic systems. Islamic Economics is based on “prohibition of interest” (usury or riba in Arabic) and “presence of zakat (almsgiving)”. Those two point can be regarded as indispensible points of Islamic economics. “Prohibition of interest” and obligatory alsmgiving could be sounded like somewhat socialism, but; it’s not. Islamic economics is so much different than capitalism and socialism. However, I think it should be a good implication that“dynamism of capitalism” and “equality of socialism” are combined in the economics system of Islam. Moreover, it embraces both this and other world as a whole; directed to obtain both worlds.
***rujukan dari : http://islamiceconomy.net/what-is-islamic-economics/#comments
PERBANDINGAN DASAR PENERAPAN NILAI-NILAI ISLAM
Pendahuluan
Dasar penerapan nilai-nilai Islam yang dicetuskan oleh bekas Perdana Menteri Tun Dr Mahathir Mohamad pada 1982, tidak dapat dinafikan masih mempunyai kesannya hingga sekarang. Meskipun dasar itu sudah tidak dilaksanakan lagi, namun dalam konteks pembangunan insan dan pembangunan material, dasar berkenaan telah merubah secara fundamental lanskap negara dari segi ekonomi, politik, pendidikan, budaya kerja dan perilaku pentadbir negara. Dalam aspek pembangunan insan, penerapan nilai-nilai Islam yang diambil daripada prinsip-prinsip Islam seperti amanah, tanggungjawab, bersih, tekun dan disiplin diimplementasikan menerusi pembinaan jatidiri umat Islam dan kakitangan kerajaan untuk lebih menghayati dan mengamalkan ajaran Islam sebenar. Sedangkan dalam aspek pembangunan material, ia dilaksanakan dalam bentuk mewujudkan institusi pendidikan Islam atau sistem pendidikan yang berpaksikan kepada Islam (UIA, KBSM, SAR), sistem kewangan Islam (Bank Islam, Takaful) dan pembinaan masjid-masjid sebagai mercu tanda orang Islam.
Islam Hadhari merupakan satu lagi dasar pembangunan negara yang dilihat berteraskan Islam yang telah diisytiharkan oleh Perdana Menteri Dato’ Seri Abdullah Amad Badawi. Pendekatan ini merupakan satu pendekatan yang berteraskan kepada pembinaan tamadun bagi umat Islam, khususnya dan seluruh rakyat Malaysia pada umumnya. Selain merupakan pendekatan yang menepati kehendak syarak, Islam Hadhari adalah bertujuan untuk menambahbaikkan dasar Islam sedia ada, dan tidak merubah prinsip asas dan nilai-nilai teras dalam Islam. Islam Hadhari juga menawarkan satu pendekatan yang sederhana untuk menghayati prinsip-prinsip Islam yang syumul berasaskan intelektual, rasional, praktikal, mementingkan kemajuan dan mengutamakan kerohanian. Pendekatan yang diperkenalkan oleh kerajaan ini juga bertujuan untuk mengeluarkan umat Islam dari belenggu kejumudan pemikiran dan kemiskinan, di mana kedudukan umat Islam di mata dunia seringkali dikaitkan dengan masalah-masalah tersebut. Walaupun pegangan akidah mereka kuat dan mempunyai ramai golongan yang berilmu, namun mereka masih tidak mampu untuk bangkit dari permasalahan yang melanda umat Islam dan tidak berupaya untuk menjadi umat yang maju di dalam segala bidang.
Tulisan ini membincangkan beberapa aspek yang berkaitan dengan dasar Islamisasi yang cuba dilaksanakan oleh kerajaan sebagai agenda negara. Penggunaan idea keislaman ini dalam usaha pemerintah untuk mempertingkatkan kualiti kehidupan masyarakat Islam terutama menerusi dasar penerapan nilai-nilai Islam dan pendekatan Islam Hadhari. Perbincangan ini akan melihat bagaimana dasar dan pendekatan kerajaan ini mampu mempengaruhi percaturan politik negara berhubung isu Islamisasi yang sesuai diterapkan di negara ini.
Latar belakang dasar penerapan nilai-nilai Islam
Fenomena kebangkitan Islam di seluruh dunia, antara faktor utama yang menjadi pencetus pelaksanaan Dasar Penerapan Nilai-nilai Islam di Malaysia(1). Sebaik sahaja Tun Dr Mahathir Mohamad dilantik sebagai Perdana Menteri pada 1 Julai 1981, beliau mengeluarkan dasar yang meletakkan Islam sebagai roh utama dalam pentadbirannya pada tahun 1982. Satu era permulaan yang menjadikan Malaysia dikenali dunia sebagai negara yang lebih Islamik tanpa menjadikannya sebagai negara Islam(2). Perbezaan yang ketara antara beliau dengan Perdana Menteri sebelumnya terletak pada pemahaman dan sensitiviti masing-masing terhadap Islam. Tiada catatannya dalam sejarah Malaysia, pemimpin politik tertinggi negara mengeluarkan dasar yang memberi tempat yang sewajarnya kepada Islam untuk dilaksanakan secara luas dan terperinci selain apa yang dibuat oleh Tun Mahathir pada era pemerintahannya. Keputusan ini diisytiharkan secara terbuka sebagai satu dasar baru mengenai kedudukan dan peranan Islam dalam masyarakat sama ada dari segi politik, ekonomi dan sosial di Malaysia.
Bagaimanapun, ada juga satu penilaian bahawa dasar itu lebih berasaskan kepada motif politik iaitu untuk mengekang ideologi politik Islam(3)yang semakin bertapak di kalangan masyarakat Islam Melayu terutama apa yang ditunjukkan oleh pertubuhan-pertubuhan sukarela yang mempunyai nafas Islam seperti ABIM, Jamaah Tabligh dan Darul Arqam. Perkara yang sama juga kerana PAS, sebagai parti politik yang memperjuangkan Islam dan sebagai musuh tradisi UMNO, mengalami perubahan orientasi politiknya ekoran berlakunya pergantian pucuk pimpinan di dalam parti itu(4). Namun demikian, pandangan seperti ini dipertikaikan oleh sesetengah sarjana tempatan yang menyatakan bahawa dasar Islamisasi itu dilaksanakan bukan semata-mata pertimbangan faktor politik, akan tetapi juga harus mengambil kira faktor-faktor lain(5).
Faktor-faktor lain yang banyak mempengaruhi dasar ini adalah para pemimpin UMNO mula menyedari bahawa Islam tidak lagi hanya sebuah agama yang menekankan kepada aspek ritual sahaja sebagaimana yang difahami kaum ortodoks, namun Islam juga mesti difahami sebagai ad deen (way of life). iaitu yang meliputi seluruh aspek kehidupan politik, pentadbiran, ekonomi, pendidikan dan lain sebagainya(6). Walau demikian, mereka tetap menolak cita-cita negara Islam memandangkan struktur masyarakat Malaysia yang majmuk. Sebahagian elit UMNO juga percaya bahawa Islam merupakan formula yang paling sesuai bagi menangani masalah perkauman dan integrasi nasional. Pendekatan ini tentu sangat berbeza dan menyimpang dari tradisi pemikiran politik parti kerajaan yang selama ini melihat aspirasi Islam politik akan membawa kesan negatif ke atas hubungan kaum(7).
Objektif utama dasar ini adalah untuk menanamkan semangat cintakan nilai-nilai suci dalam Islam, menghormati kebaikan dan bencikan keburukan, membentuk sikap yang berguna kepada negara, menghapuskan sikap yang negatif dalam menjalankan tugas yang dipertanggungjawabkan, menghasilkan perkhidmatan yang bermutu, melatih diri dengan disiplin tinggi dan menjalankan amanah dengan dedikasi(8). Dengan begitu, penanaman nilai-nilai Islam ini akan memudahkan usaha untuk mewujudkan kesedaran di kalangan umat Islam demi mencapai tujuan meninggikan lagi syiar Islam di Malaysia. Dari sudut lain, penerapan nilai-nilai Islam adalah satu pendekatan baru bagi mengubah sikap umum masyarakat termasuk perjuangan hidup, cara bekerja, sifat tanggung jawab dan amalan yang dilakukan oleh mereka sepanjang hayat.
Rasional dasar penerapan nilai-nilai Islam
Masyarakat Malaysia terdiri daripada berbagai-bagai kaum dan kaum dan agama semuanya dijamin dalam perlembagaan untuk menjalankan cara hidup dan keyakinan masing-masing secara bebas dan tanpa paksaan. Pengamalan nilai-nilai yang dapat diterima oleh semua rakyat adalah menjadi asas penting dalam usaha ke arah membentuk identiti dan perpaduan negara. Tanpa nilai-nilai yang diterima secara universal ini, maka masyarakat akan terdorong untuk menerima dan menyanjung nilai-nilai asing yang bercangggah dengan budaya dan amalan tempatan. Ancaman terdedahnya budaya asing ini akan memberi kesan terhadap kesetiaan dan identiti kebangsaan warganegaranya. Jika ini berlaku, maka maruah dan kebanggaan terhadap nilai-nilai murni bangsa tidak dijunjung tinggi, yang seterusnya berakibat kepada munculnya sikap menyanjung dan memuji bangsa asing dan memperkecil-kecilkan identiti bangsa dan negara sendiri.
Dalam usaha untuk memelihara maruah warganegara Malaysia, maka dianggap perlu ia mempunyai satu identiti yang kukuh. Dalam konteks ini, unsur yang terpenting sekali dalam pembentukan identiti warganegara Malaysia ialah nilai. Ia merupakan satu faktor utama yang boleh memastikan kelahiran sesebuah masyarakat yang disegani. Sesuatu bangsa yang tidak mempunyai nilai kehidupan yang tertentu akan mudah menjadi mangsa kepada bangsa lain yang sentiasa berusaha mengembangkan nilai-nilainya dan dengan perkembangan ini akan dapat menguasai bangsa yang tidak mempunyai nilai-nilai yang kukuh(9).
Bagi masyarakat Malaysia adalah tepat sekiranya nilai itu diasaskan kepada kehendak dan ajaran Islam bagi membentuk sebuah negara yang produktif yang disertai dengan sikap moral yang tinggi. Nilai-nilai Islam boleh menjadi penggerak ke arah membanteras unsur-unsur keburukan yang menjadi musuh utama negara seperti fahaman komunis, ajaran sesat, kemiskinan, rasuah, kecuaian, kejahilan, penyelewengan dan pelbagai sifat buruk yang sentiasa mengancam usaha-usaha perpaduan rakyat dan pembangunan negara.
Definisi konsep nilai-nilai Islam
Pentadbiran dipilih sebagai komponen utama dasar ini ialah bagi melicinkan pelaksanaan sesuatu dasar dan atas kesedaran bahawa kejayaan rancangan-rancangan kerajaan banyak bergantung kepada penjawat-penjawat perkhidmatan awam. Penghayatan kepada nilai-nilai Islam akan dapat menjamin kelancaran dan kecekapan jentera kerajaan serta menghindar perbuatan rasuah, penyelewengan dan penyalahgunaan kuasa. Nilai-nilai tersebut iaitu amanah, bertanggungjawab, ikhlas, dedikasi, sederhana, tekun, bersih, berdisiplin, bekerjasama, berbudi mulia, dan bersyukur. Kesemua nilai itu merupakan nilai-nilai Islam yang dipilih memandangkan ia merupakan kunci kejayaan pentadbiran sesebuah negara. Berikut huraian tentang takrif atau pandangan mengenai sikap dan budaya kerja berdasarkan nilai-nilai Islam yang ingin diterapkan ke dalam pentadbiran awam(10).
Amanah
Amanah merupakan satu nilai murni ajaran Islam yang berkait rapat dengan ciri-ciri utama kepimpinan. Dalam konteks ini, amanah yang diberikan kepada penjawat awam mesti lah berpandukan kepada kesedaran bahawa tugas adalah amanah yang perlu dilaksanakan sebaik-baiknya. Bagi menjayakan tugas yang dipertanggungjawabkan, maka prasyarat utamanya adalah ia mesti mempunyai pengetahuan dan kemahiran yang diperlukan untuk melaksanakan tugas berkenaan. Dengan tersedianya pengetahuan ini, maka ia dapat lebih mengutamakan kepentingan awam mengatasi kepentingan peribadi. Maka dengan begitu, penjawat awam dapat mengelakkan daripada penyelewengan tugas sama ada dari segi masa, kuasa, sumber wang, peralatan dan tenaga kerja.
Tanggungjawab
Menerima hakikat bahawa setiap tugas yang diterima dan amanah adalah dipertanggungjawabkan. Tidak hanya di hadapan majikan, tetapi yang penting adalah pertanggungjawaban di hadapan Allah sebagai penciptanya di hari akhir kelak. Dengan memegang teguh nilai ini, pentabir akan mempunyai sikap bersedia berkhidmat dan menghulurkan bantuan bila-bila sahaja ketika diperlukan. Tanggungjawab juga bermakna untuk tidak mengkhianati kepentingan organisasi atau institusi awam di mana ia bekerja serta bersedia menjaga maruah agama, bangsa dan negara.
Ikhlas
Apabila sikap ikhlas menjadi pegangan dan amalan kakitangan awam, maka setiap menjalankan tugas yang diberikan ia tidak mengharapkan apa-apa balasan dari manusia melainkan mengharapkan balasan daripada Tuhan semata-mata. Mempunyai niat bertugas kerana Tuhan, mencari rezeki yang halal serta mencari keredhaannya dan mengikis sebarang unsur mementingkan diri sendiri dalam melaksanakan tugas sebagai asas pengisian amanah.
Dedikasi
Dedikasi bermakna bahawa penjawat perlu memiliki kesetiaan yang tinggi kepada tujuan organisasi di bawah peraturan-peraturan yang ada. Ia juga komited kepada sebarang perubahan yang positif dan demi untuk kebaikan bersama. Mempunyai sikap inisiatif dan proaktif dalam menjalankan tugas-tugas yang diberikan.
Sederhana
Nilai sederhana yang dimaksudkan adalah menjamin perseimbangan equilibriumantara diri sendiri dan tugas. Ia perlu untuk menghasilkan keseimbangan dalam membuat keputusan dengan mengambil kira fakta-fakta yang terdapat di alam sekitar. Sikap ini juga mendorong terbentuknya sifat rajin dan gigih mempelajari serta menghasilkan kerja yang memuaskan semua pihak sehingga mencapai tahap cemerlang.
Tekun
Berusaha dengan gigih dan bersungguh-sungguh untuk mencapai tahap kesempurnaan dalam tugas dan kehidupan serta rajin mempelajari pengetahuan dan kemahiran yang berkaitan untuk meningkatkan cara kerja. Dengan menghayati nilai-nilai ini, maka penjawat awam boleh meningkatkan imej perkhidmatan organisasi.
Bersih
Penekanan nilai ini adalah mengamalkan kebersihan hati dalam menjalankan tugas harian. Ia juga bertujuan membentuk amalan kebersihan pakaian, bangunan, alam sekitar dan bersih dalam pemilikan harta sebagai cara hidup. Berkhidmat demi kebajikan semata-mata dan menjauhi hawa nafsu dan emosi dari mempengaruhi pekerjaan dan pemikiran dalam membuat keputusan.
Berdisiplin
Nilai ini menekankan kepada penjawat untuk mengamalkan cara bekerja yang kemas, terancang, mempunyai etika kerja dan profesionalisme yang tinggi. Dengan mengamalkan sikap ini, maka ia boleh mengetahui prioriti tugas dan mendahulukan yang lebih utama serta menepati masa dan janji.
Bekerjasama
Penjawat awam dituntut untuk mengamalkan sikap saling tolong menolong dalam melaksanakan kerja dan sentiasa secara sukarela menyertai aktiviti-aktiviti organisasi sebagai bahagian daripada usaha mempertingkatkan semangat kerjasama. Dengan begitu, penjawat awam dapat mengutamakan kepentingan organisasi dan pasukan dan mengelakkan konflik kepentingan peribadi yang bercanggah dengan kepentingan organisasi, agama, bangsa dan negara.
Berbudi Mulia
Nilai ini menekankan kepada budi bahasa yang tinggi dengan selalu bersikap bermanis muka sepanjang masa terutama ketika menghadapi pelanggan atau pelawat. Bertimbang rasa, bertolak ansur, menghormati rakan sejawat dan sentiasa berinisiatif untuk menolong pelanggan atau pelawat.
Bersyukur
Pentadbir mesti memiliki sikap bersyukur kerana dapat melakukan tugas untuk menjamin kesejahteraan hidup sebagai seorang anggota masyarakat. Ia juga berusaha untuk menghayati budaya kerja yang sopan dan tidak bertentangan dengan nilai-nilai agama seperti selalu berpikiran positif, gigih dalam melaksanakan tugas yang diamanahkan, tidak berbangga dengan kedudukan dan pangkat, tidak membazirkan perbelanjaan untuk perkara yang sia-sia. Pentadbir juga perlu mempunyai pemikiran bahawa berkhidmat untuk negara merupakan sebahagian daripada ibadah agar cita-cita menjadi manusia yang dapat memberikan sumbangan kepada masyarakat, agama dan negara dapat tercapai.
Sasaran utama penerapan nilai-nilai Islam
Skop yang hendak dicapai dalam pelaksanaan penerapan nilai-nilai Islam adalah wilayah pentadbiran sebagai bidang yang diberi keutamaan. Langkah untuk menerapkan dasar ini dalam pentadbiran diyakini menjadi asas yang berkesan untuk membina generasi yang bermoral di masa yang akan datang sebagaimana yang ditekankan dalam prinsip ajaran Islam. Sebagai nadi utama dalam sesebuah kerajaan, Islamisasi dalam bidang pentadbiran menjana satu sikap dan budaya kerja yang efesien dan bertanggung jawab dalam menjalankan amanah tugas-tugas yang diberikan. Pemilihan di bidang pentadbiran ini berasaskan tanggungjawab kerajaan yang utama terhadap jentera pentadbirannya yang menjadi saluran penting dalam melaksanakan sesebuah dasar. Hal ini juga dilakukan sebagai langkah permulaan bagi menjalankan usaha-usaha yang lebih besar sehingga akhirnya dapat membentuk sebuah negara yang kuat. Dengan wujudnya pentadbiran yang berkonsepkan prinsip Islam, maka diyakini nilai-nilai Islam dalam kehidupan individu, keluarga, masyarakat dan negara akan dapat dipertingkatkan dari semasa ke semasa(11).
Usaha menjadikan bidang pentadbiran sebagai tunggak utama dalam reformasi budaya kerja ini juga menghasilkan satu slogan yang dikenali dengan akronim Bersih, Cekap dan Amanah (BCA). Pendekatan ini ditekankan untuk menghapus amalan rasuah, meningkatkan efesiensi pentadbiran, menstruktur semula syarikat-syarikat kerajaan yang salah urus dan tidak mengaut keuntungan, dan mengekang pertelingkahan politik di kalangan kerajaan persekutuan dan negeri(12). Untuk lebih memperkukuh dan melaksanakan program secara berkesan ini, Tun Mahathir Mohammad juga melancarkan kempen Kepimpinan melalui Teladan. Menurut beliau, slogan bersih, cekap dan amanah akan bermakna jika para pemimpin sama ada di kalangan pemimpin parti politik mahupun penjawat awam, memiliki dan mengamalkan secara bersungguh-sungguh nilai-nilai murni tersebut(13).
Bagi menjayakan dasar ini, satu jawatankuasa khas ditubuhkan yang diberi nama Lembaga Bersama Penyelarasan Kegiatan Islam Malaysia dengan dibantu oleh jawatankuasa teknikal. Tugas yang diberikan jawatankuasa ini adalah menyusun langkah-langkah yang diperlukan untuk perhatian dan tindakan semua pihak yang terbabit dalam rancangan ini dari semasa ke semasa. Salah satu tugasan itu adalah memberikan satu penerangan terhadap semua pegawai-pegawai kanan di setiap negeri untuk memberi kefahaman dalam melaksanakan dasar ini. Mereka juga melakukan kerjasama dengan media massa untuk menyampaikan maklumat mengenai nilai-nilai ini kepada seluruh rakyat. Di samping kakitangan kerajaan, golongan pelajar juga menjadi sasaran utama dalam pelaksanaan penerapan nilai-nilai Islam ini(14).
http://ummatanwasatan.net/2008/11/perbandingan-dasar-penerapan-nilai-nilai-islam-dan-pendekatan-islam-hadhari-bhg-1/
RACE AND ETHNICITY DEFINED
Race and Ethnicity Defined
The term race refers to groups of people who have differences and similarities in biological traits deemed by society to be socially significant, meaning that people treat other people differently because of them. For instance, while differences and similarities in eye color have not been treated as socially significant, differences and similarities in skin color have.
Although some scholars have attempted to establish dozens of racial groupings for the peoples of the world, others have suggested four or five. An example of a racial category is Asian(or Mongoloid), with its associated facial, hair color, and body type features. Yet too many exceptions to this sort of racial grouping have been found to make any racial categorizations truly viable. This fact has led many sociologists to indicate that no clear‐cut races exist—only assorted physical and genetic variations across human individuals and groups.
Certainly, obvious physical differences—some of which are inherited—exist between humans. But how these variations form the basis for social prejudice and discrimination has nothing to do with genetics but rather with a social phenomenon related to outward appearances. Racism, then, is prejudice based on socially significant physical features. A racist believes that certain people are superior, or inferior, to others in light of racial differences. Racists approve of segregation, or the social and physical separation of classes of people.
Ethnicity refers to shared cultural practices, perspectives, and distinctions that set apart one group of people from another. That is, ethnicity is a shared cultural heritage. The most common characteristics distinguishing various ethnic groups are ancestry, a sense of history, language, religion, and forms of dress. Ethnic differences are not inherited; they are learned.
Most countries today consist of different ethnic groups. Ideally, countries strive forpluralism, where people of all ethnicities and races remain distinct but have social equality. As an example, the United States is exceptionally diverse, with people representing groups from all over the globe, but lacking in true pluralism. The same can be said of the ethic diversity of the former Soviet Union with its more than 100 ethnic groups, some having more than a million members.
Rujukan dari : http://www.cliffsnotes.com/sciences/sociology/race-and-ethnicity/race-and-ethnicity-defined
SEJARAH DAN MAKSUD RUKUN NEGARA
Tahukah anda, bilakah Prinsip Rukun Negara mula diwujudkan dan kenapa ianya dibentuk? Dewasa ini, makin ramai yang sudah melupakannya, hinggakan ada yang tidak tahu apa itu Rukun Negara. Kita perlu membaca sejarah supaya kita faham tentang kewujudannya dan mengunapakai prinsip-prinsip tersebut didalam kehidupan seharian kita di Malaysia.
Sebelum saya mengulas lebih lanjut, saya kongsikan Prinsip Rukun Negara didalam Bahasa Melayu dan juga Bahasa Inggeris:
Rukun Negara
Bahawasanya Negara Kita Malaysia mendukung cita-cita hendak:
mencapai perpaduan yang lebih erat di kalangan seluruh masyarakatnya;
memelihara satu cara hidup demokratik;
mencipta satu masyarakat adil di mana kemakmuran Negara akan dapat dinikmati bersama secara adil dan saksama;
menjamin satu cara liberal terhadap tradisi-tradisi kebudayaannya yang kaya dan berbagai corak; dan
membina satu masyarakat progresif yang akan menggunakan sains dan teknologi moden.
Maka Kami, rakyat Malaysia, berikrar akan menumpukan seluruh tenaga dan usaha kami untuk mencapai cita-cita tersebut berdasarkan atas prinsip-prinsip berikut:
- Kepercayaan Kepada Tuhan
- Kesetiaan Kepada Raja dan Negara
- Keluhuran Perlembagaan
- Kedaulatan Undang-undang
- Kesopanan dan Kesusilaan
National Principles
Our nation, Malaysia, being dedicated:
to achieving a greater unity of all her peoples;
to maintaining a democratic way of life;
to creating a just society in which the wealth of the nation shall be equitably shared;
to ensuring a liberal approach to her rich and diverse cultural traditions;
to building a progressive society which shall be oriented to modern science and technology;
We, her peoples, pledge our united efforts to attain these ends guided by these principles:
- Believe in God
- Loyalty To King and Country
- Upholding The Constitution
- Rule of Law
- Good Behaviour and Morality
Bilakah Rukun Negara mula digunapakai
Prinsip Rukun Negara telah diisytiharkan oleh Yang di-Pertuan AgongSeri Paduka Baginda Tuanku Ismail Nasiruddin Shah ibni Almarhum Sultan Zainal Abidin pada 31 Ogos 1970, iaitu sempena ulang tahun ke-13 kemerdekaan Malaysia.
Kenapa Rukun Negara dibentuk
Selepas Malaysia Merdeka dan negara mula dibangunkan, sedikit demi sedikit terdapat jurang antara kemewahan bandar dan kemiskinan desa, kemewahan orang bukan Melayu dengan kesempitan hidup orang Melayu yang menyebabkan rasa tidak puashati di antara rakyat. Ini menyebabkan beberapa kekacauan serta perbalahan yang melibatkan kaum berlainan berlaku di beberapa kawasan di Tanah Melayu. Apabila berlakunya peristiwa berdarah 13 Mei 1969, kerajaan melihat perlunya satu formula untuk mengatasi masalah ini.
Di antara Objektif Rukun Negara adalah untuk mencapai perpaduan yang lebih erat di kalangan seluruh masyarakat, mencipta satu masyarakat yang adil supaya kemakmuran negara dapat dinikmati bersama secara adil dan saksama.
Majlis Perundangan Negara yang dipengerusikan oleh Allahyarham Tun Abdul Razak bin Hussein (merangkap Pengarah MAGERAN) telah ditubuhkan di bawah Undang-undang Darurat yang diwartakan pada 29 Januari 1970, hasil daripada mesyuarat MAGERAN yang mentadbir negara ketika itu. Ianya di anggotai oleh Pengerusi, tiga orang menteri (Allahyarham Tun Dr. Ismail bin Dato' Abdul Rahman, mendiang Tun Tan Siew Sin dan mendiang Tun V.T Sambanthan ), wakil-wakil kerajaan negeri dan wakil-wakil daripada parti politik.
Majlis Perundingan Negara bertanggungjawab menjadi pemikir dalam merangka perpaduan negara dan mencari satu cara yang mampu untuk mengatasi garis pemisah antara kaum. Dengan itu, maka lahirnya satu ideologi kebangsaan yang baru iaitu Rukun Negara yang digubal sebagai falsafah negara dan pendekatan baru ke arah mewujudkan sebuah negara bangsa yang stabil. Selain itu, Majlis Perundangan Negara juga mula menggunakan tema untuk menyambut kemerdekaan pada setiap tahun sebagai langkah mengekalkan semangat cintakan negara dan memupuk keharmonian kaum.
Penjelasan Maksud 5 Prinsip Rukun Negara
a) Kepercayaan kepada Tuhan
Bangsa dan Negara ini telah diwujudkan atas kepercayaan yang kukuh kepada Tuhan. Melalui kepercayaan beragama inilah akan menjadikan bangsa dan negara ini sebagai satu bangsa dan negara yang berdaulat.
Perlembagaan Persekutuan memperuntukkan bahawa Islam ialah agama rasmi Persekutuan, tetapi agama dan kepercayaan-kepercayaan lain boleh diamalkan dengan aman dan tenteram di mana-mana bahagian di dalam Persekutuan dan tindakan membeza-bezakan terhadap seseorang warganegara atas alasan agama adalah dilarang sama sekali.
Jawatankuasa penggubal Rukun Negara menyedari akan pentingnya agama dan kepercayaan kepada Tuhan dalam kehidupan manusia. Ketiadaan agama boleh meruntuhkan keperibadian seseorang dan juga sesuatu bangsa dan negara. Menyedari betapa pentingnya keteguhan pegangan anggota masyarakat terhadap ajaran agama masing-masing, prinsip ini telah dipilih sebagai prinsip pertama dalam Rukun Negara.
b) Kesetiaan Kepada Raja dan Negara
Malaysia mengamalkan Sistem Demokrasi Berparlimen dan Raja Berpelembagaan dengan Seri Paduka Baginda Yang di-Pertuan Agong sebagai Ketua Negara. Selaras dengan kedudukan Yang di-Pertuan Agong sebagai Raja mengikut Perlembagaan, sistem beraja juga diamalkan di setiap negeri, dan Yang Di-Pertua Negeri bagi negeri-negeri yang tidak beraja. Seri Paduka Baginda, Raja-Raja dan Yang Di-Pertua Negeri adalah merupakan lambang perpaduan rakyat.
Kesetiaan kepada Raja dan Negara bermaksud, bahawa setiap warganegara hendaklah menumpukan sepenuh taat setia, jujur dan ikhlas kepada Seri Paduka Baginda Yang di-Pertuan Agong. Di peringkat negeri pula, rakyat dikehendaki menumpukan taat setia kepada raja yang memerintah negeri tempat mereka bermastautin tanpa mengurangkan taat setia kepada Yang di-Pertuan Agong.
Prinsip ini menekan perlunya rakyat menerima, mematuhi dan mempertahankankeluhuran atau kemuliaan Perlembagaan Negara. Perlembagaan Negara adalah sumber perundangan yang tertinggi. Fungsinya untuk memberi perlindungan kepada setiap rakyat negara ini akan hak dan keistimewaan mereka sebagai warganegara. Setiap warga negara Malaysia dikehendaki menghormati, menghargai, serta memahami maksud dan kandungan serta latar belakang sejarah pembentukan Perlembagaan Negara.
Perlembagaan Negara telah digubal berasaskan kesepakatan semua kaum dan semua pihak di negara ini. Dengan demikian ia merupakan satu kontrak sosial rakyat yang tidak boleh dipersoalkan dan diganggu gugat oleh mana-mana individu atau mana-mana pihak. Perlembagaan Malaysia menentukan pola politik dan kedudukan sosio-ekonomi rakyat di negara ini. Ia adalah sumber rujukan bagi segala hal yang berkaitan denga sistem pemerintahan, perundangan, kedudukan dan hak sosio-ekonomi rakyat.
d) Kedaulatan Undang-Undang
Keadilan diasaskan atas kedaulatan undang-undang di mana setiap rakyat sama tarafnya di sisi undang-undang negara. Kebebasan asasi terjamin bagi semua warganegara Malaysia. Undang-undang negara berasaskan kepada Perlembagaan. Oleh itu kedaulatannya perlu diterima dan dipertahankan. Tanpa undang-undang, hidup bermasyarakat dan bernegara tidak aman dan stabil. Oleh itu undang-undang negara dijamin pula oleh institusi kehakiman yang bebas dan berwibawa. Setiap negara memerlukan undang-undang untuk mengawal dan mewujudkan satu masyarakat yang aman, stabil dan makmur. Kewujudan undang-undang akan menjamin kehidupan anggota masyarakat dapa bergerak dengan licin dan teratur tanpa sebarang kekacauan, di mana semua anggota masyarakat akan merasas selamat. Hak-hak semua rakyat boleh diamalkan dengan bebas asalkan tidak melanggar undang-undang serta perkara-perkara sebagaimana yang dijamin oleh Perlembagaan Negara. Hak-hak dari kebebasan yang ijamin oleh Perlembagaan itu tidaklah termasuk hak menggulingkan kerajaan sama ada dengan kekerasan atau dengan cara-cara yang tidak menurut Perlembagaan.
e) Kesopanan dan Kesusilaan
Prinsip ke lima ini menekankan perkembangan personaliti dan tingkah laku seseorang rakyat. Tujuannya ialah untuk membentuk warga negara yang bersopan santun dan bersusila selaras dengan kempen Budi Bahasa dan Nilai Murni yang dijalankan sekarang. Sifat individu yang bersopan santun dan bersusila adalah paling bermakna dan amat penting dalam konteks perhubungan antara satu sama lain dalam masyarakat pelbagai kaum di negara ini.
Sikap bersopan santun dan bersusila patut diamalkan bagi membentuk seseorang individu dan masyarakat yang berdisiplin serta bermoral tinggi yang akan membantu mewujudkan sebuah masyarakat yang harmoni. Tatasusila ini membenci dan mengutuk tingkah laku atau perbuatan yang angkuh atau menyinggung perasaan seseorang atau sesuatu golongan. Tingkah laku sopan juga mengandungi suatu darjah kesusilaan yang tinggi dalam kedua-dua kehidupan persendirian dan kehidupan bernegara. Prinsip ini menjadi panduan supaya perilaku masyarakat sentiasa terpelihara dan berkembang sesuai dengan keperibadian bangsa dan nilai-nilai murni.
Kesimpulan
Tahun ini negara akan menyambut Hari kemerdekaan yang ke-57, kita sebagai rakyat Malaysia sewajarnya lebih bersatu-padu berbanding 57 tahun yang lalu. Namun, hakikatnya, pada ketika ini kebanyakkan dari kita mempunyai sifat perkauman yang tinggi. Sifat toleransi di antara kaum dan agama juga sudah semakin luntur.
Ramai rakyat yang tidak lagi melihat kepentingan Rukun Negara pada masa ini. Didalam keadaan kita menuju kemajuan, ianya dilupakan sebagai salah satu alat yang membantu rakyat Malaysia bersatu-padu suatu ketika dahulu. Ia sepatutnya bukan setakat dibaca sahaja tetapi juga di amalkan didalam kehidupan seharian kita.
Read more: http://www.malaysiancoin.com/2014/07/sejarah-dan-maksud-rukun-negara-malaysia.html#ixzz3CSH1o61n
Under Creative Commons License: Attribution
THE MALAYSIAN GOVERNMENT SYSTEM
Introduction
The
Malaysian Government follows the Constitution of the Federation of Malaya which
was promulgated on Merdeka day, August
31, 1957 (revised in 1963) in setting up its administrative and
policy making decisions.
The
federal Constitution of Malaysia divides the authority of the federation into
its Executive, Legislative, and Judiciary authority.
The Yang Di-Pertuan Agong
The
election of Yang Di-Pertuan Agong
The
Yang Di-Pertuan Agong is appointed once in every five years from a pool of nine
Sultans who head the nine states in Malaysia
·
If he is a minor
·
If he has expressed his desire not to ascend
the throne
·
If he is ailing in mind and body and has
been found to be unfit in any way to lead the country as the Yang Di-Pertuan
Agong
When
the office is not occupied, the Conference of Rulers meets to elect a Sultan to
fill the vacancy. The first ruler who obtains not less than 5 votes from the
members in the Conference is then elected and shall hold office for a term of
five years.
The
Role and Privileges of the Yang Di-Pertuan Agong
As
mentioned earlier, the Yang Di-Pertuan Agong is the supreme head of state in Malaysia
In
matters pertaining to Parliament, the Yang Di-Pertuan Agong is given the right
to appoint senators on the advice of the Prime Minister. All acts that have
been passed by the two main houses of Parliament have to be scrutinized by him
before being made into laws.
As
the head of the Judicial Authority, the Yang Di-Pertuan Agong has the legal
right to appoint the Chief Justice, Federal and High Court judges based on the
guidelines stipulated in the Federal Constitution and acting on the advice of
the Prime Minister. He is also given the privilege of pardoning wrongdoers and
civil offences committed in the Federal
Territories Malaysia Military
Court
In
states that do not have a Sultan as
their head, the Yang Di-Pertuan Agong is
the head of religion and thus, has the power to pardon offences and override
sentences passed out by the Syariah Courts in these states. The Yang Di-Pertuan Agong also has the highest honour and is given the
privilege of conferring awards, orders of chivalry and other honours.
The
Conference of Rulers
The
Conferences of Rulers was established in 1948 by the Constitution of the
Federation of Malaya. It consists of nine sultans and four governors or the
Yang Di-Pertua Negeri. Its main function is to appoint the Yang Di-Pertuan
Agong and his Deputy. However, this task
is left exclusively to the nine sultans.
The
Conference of Rulers has to be consulted on matters pertaining to the
alteration of state boundaries, extension of the Federation, religious matters
pertaining to Islam and any Bill in the Constitution which has to be amended.
Matters
that affect public policy or the special privileges accorded to the sultans
require consultation with the Conference
of Rulers. All meetings of the Conference of Rulers have to be attended by the
Prime Minister, Menteri Besar of all
states and Chief Ministers or Ketua Menteri
with the exception of the meeting to appoint the Yang-Di-Pertuan
Agong and his Deputy.
Executive
Executive
Authority refers to the power to govern the country. The Yang Di-Pertuan Agong
is the head of the Executive Authority. However, he acts on the advice of the
Prime Minister who heads the Cabinet. Hence, the Prime Minister is the Chief
Executive and the head of the Government. The Prime Minister, Cabinet and the
government administrative machinery are given the task of carrying out
executive functions.
The
Functions of the Cabinet
The
Yang Di-Pertuan Agong appoints a council of Ministers to form the Cabinet to
advice him on the execution of his functions as the head of the Executive
Authority. They are appointed based on the advice of the Prime Minister. The
Cabinet comprises the Prime Minister and a number of Ministers, all of whom
must be members of either the Senate or House of Representatives.
Chaired
by the Prime Minister, the Cabinet, being the highest policy-making body in the
country, meets regularly to formulate the policy of the government. Each
Minister holds a different portfolio and is responsible collectively to
Parliament for every decision made by the Cabinet.
The
Prime Minister and Ministers of the Cabinet
The
Prime Minister is the head of the Government in Malaysia Malaysia
As
the head of the cabinet, the Prime Minster is primus interpares, or in English
terms, the first among equals. As the executive head of the Government, the
Prime Minister answers to the Yang Di-Pertuan Agong on all matters pertaining
to the Government. The main tasks of the Prime Minister are to preside over the
Cabinet, coordinate policies and efforts
of each portfolio in the government to aid in the smooth administration of the
country. In addition, he has other constitutional and statutory obligations,
including advising the Yang Di-Pertuan Agong
on the appointment of judges, ministers in the Cabinet, the service
& Elections Commission and various senior positions in the Civil Service.
Unlike
the position of the Prime Minister, the Deputy Prime Minister’s position has
not been established by the Federal Constitution. He is, however, the most
important person after the Prime Minister who will carry out the administration
process of the country whenever the Prime Minister is not present or unable to
carry out his duties.
Legislative
In Malaysia
The
Ninth Schedule of the Federal Constitution states that legislative power is
shared between the Federal Goverment and
State Government, and systematically distributes it in a Federal List, State
List and a Concurrent List.
The
Federal List covers the areas of external affairs, defense, internal security,
civil and criminal war, citizenship, finance, commerce and industries,
shipping, communication, health and labour. The State List comprises areas of
land, agriculture, forestry, local government, Muslim Law and several others.
In
the Concurrent List, the areas covered are governed by both the Federal
Government and the State Government and include social welfare, scholarship,
wildlife protection, and town and country planning. It should be noted,
however, that should any dispute arise in these areas or there be any
inconsistency among them, the Federal law takes precedence over State law.
Parliament
and Its Functions
As
the supreme Legislative Authority in the country, Parliament formulates the
laws that are enforced in the nation and controls the finances of the
Government. Parliament also has the sole authority to raise Federal taxes as
stipulated by the law and use revenue channeled into the Consolidated Federal
Funds. Parliament also acts as a synchronization tool in which public opinions
on national affairs are gathered and debated upon. Through this forum, the
country is assured that all Government policies are in line with the wishes of
the citizens.
The
members of the House of Representatives and the Senate are given special
privileges known as "Parliamentary Privileges", which prevent them
from being tried in a court of law on any offences which have taken place in
Parliament.
The
Federal Constitution also makes a provision for these privileges as stated in
Article 63(A), in which the members of parliament enjoy immunity from civil as
well as criminal proceedings with regards to any utterances made or any vote
given by them in Parliament.
These
privileges are important since they enable the members of parliament to discuss
freely and at length, and debate over any mispropriety, scandals and other
issues which affect the nation. However, if any member breaches these
privileges or stands in contempt of any House, punishment will be strictly
imposed on this particular person.
The
Senate and the House of Representatives
The
Senate comprises 69 members, known as Senators. Of this number, 40 are
appointed by the Yang Di-Pertuan Agong, from among citizens believed to possess
excellent records in public services, businesses, trade and commerce, have
contributed much to the benefit of the public or are representatives of ethnic
or minority groups.
Each
state will select two representatives from its Legislative Assembly and this
accounts for the other 26 senators. The final three members of the Senate will
be appointed by the Yang Di-Pertuan Agong
where two will represent the Federal Territory of Kuala Lumpur, and one
will represent the Federal Territory of Labuan.
Senators
have to be 30 years and older and remain in their office for a three-year term,
after which another senator will be appointed to serve the Senate. After the
first term, they cannot be re-elected for a continuous term or become a member
of the Senate again. If another Senator is appointed to replace a Senate member
who is on leave or has died, then the new Senator will hold this position for
the time remaining until the term expires.
The
Senate reviews all Bills forwarded to it after these Bills have been passed by
the House of Representatives, and has the right to delay the enforcement of any
bill forwarded to them for a period not exceeding one year. The exception,
however, lies with any Money Bill, which has to be passed without any
amendments or delay.
It
should also be noted that the Senate has no authority to revoke any bill. Apart
from these functions, the Senate acts as a forum in which public officers and
politicians are given the opportunity to discuss issues of public interest.
The
House of Representatives consists of 219 elected members who must be 21 years
old and above. The life span of the House of Representatives is five years and
members are elected every five years, consistent with the country’s General
Election. The political party that wins the majority of the seats contested
will form the Government.
The
House of Representatives functions as the body that formulates laws for the
country. A bill is usually formed in the House of Representatives, where it is
debated upon and passed, and sent to the Senate. The House of Representatives also acts as forum
for its members to debate and question government policies.
No
member of the Senate can become a member of the House of Representatives or
otherwise. In addition to this criteria, no member of the House of
Representatives is allowed to represent more than one district of election or
any Senate member hold two seats in the Senate.
Legislative
Proceedings
A
Bill may originate in any two Houses; except a Money Bill, which has to
originate from the House of Representatives. Bill is required to undergo 4
stages, which are The First Reading, The Second Reading, Committee Stage &
the Third Reading. The first stage known as the First Reading, is merely a
formality in which a minister in the House of Representatives will stand up and
table the Bill. This is followed by the Second Reading and the most important
one, which may take place on the same day, (with the exception of certain
bills) where the policy of the bill is presented by the Minister.
If
the bill is supported by another member of the House of Representatives, it is
then discussed and debated in detail. At the Committee level, which comes after
the Second Reading, members may reject or amend the bill. If the House finds
the Bill favourable, members take a vote by balloting and the Bill then moves on
to the Third Reading.
In
the Third Reading, the particulars of the Bill will be debated and only errors
in spelling and syntax may be amended. From here, the bill moves on to the
Senate
or
will be sent to the House of Representetre if the Bill originates from the
senate.
In
the Senate, the Bill goes through the same procedure and if it is approved, the
Bill will be presented to the Yang Di-Pertuan Agong, who will then seal it with
the Keeper of the Rulers’ Seal. Only after being gazetted in the Government
Gazette, the bill will then become a Law.
Judiciary
As
stated in the Federal Constitution, the judiciary is given the authority to
hear and determine criminal matters, interpret the legality of any legislative
and executive acts and the Federal and State Constitutions. The Head of the
Judiciary is the Lord President of the Federal Court, which is the highest
court in Malaysia
In Malaysia Superior Sarawak . In Peninsular Malaysia, the Subordinate Courts
are established under the Subordinate Court Act 1948, and comprise the
Penghulu’s Court, Magistrate’s Court and Sessions Court. In East Malaysia,
based on an amendment made in 1981 to the Subordinate Court Act 1948, the
Subordinate Courts comprise the Court, Magistrate’s, Native Court and Sessions
Court.
Hierarchy
of the Malaysian Judicial System
In order to execute its judiciary functions without being partial in any
way, the Judiciary is independent of the Legislative Authority and Executive
Authority. This is clearly meted out in the Federal Constitution of Malaysia
which has provided some safeguards to ensure that judges can carry out their
duties in their capacity as the judiciary without fear or favour or acting in
accordance with the desires and wishes
of either the Legislative or Executive Authority.
The
Superior Courts
The
Superior Courts are divided into Federal Courts, the Court of Appeal, the High
Court of Malaya, and High Court of Sabah and Sarawak .
Being the highest court in Malaysia Sabah and Sarawak , and six Federal Court Judges. In each proceeding to be heard by the Federal
Court, there has to be a minimum number of three judges.
According
to Article 121 (1) of the Federal Constitution, the Federal Court has authority
over appeals and can be referred to on various matters except those which come
under the jurisdiction of the Syariah
Court
The
Court of Appeal came into effect on 24th June 1994 . The Court of
Appeal is presided over by the President of the Court of Appeal and 8 judges. As
stated in Article 121 (1B) of the Federal Constitution, the Court of Appeal is
authorized to hear any appeal and decide on the outcome of any decision made by
the High Court or criminal matter decided by the Sessions Court.
There
are two High Courts in Malaysia Sabah
and Sarawak ). The High Court has unlimited
power in the exercise of its jurisdiction over criminal and civil cases.
However, only cases that are beyond the jurisdiction of the subordinate courts
are brought before the High Court. The High Court consists of two Chief Judges
(one in Peninsular Malaysia and one in Sabah
and Sarawak ) and more than 50 Judges and
Judicial Commissioners.
Subordinate
Courts
The
Subordinate Courts in Peninsular Malaysia are divided into the Sessions Court,
Magistrate’s and Penghulu’s Court. In East Malaysia ,
the Subordinate Courts comprise the Sessions Court, Magistrate’s Court and Native Court
The
Sessions Court is the highest of the subordinate courts and has the authority
to hear all matters criminal in nature, except those that carry the death
sentence. In civil cases, the Sessions Court can hear matters pertaining to
tenancy agreements, motor vehicles, accidents and many more as long as the
value disputed does not exceed RM250,000.
In
the case of the Magistrate’s Court, there are two, known as the First Class
Magistrate’s Court and Second Class Magistrate’s Court. In either court, one
magistrate presides. The first class magistrate has jurisdiction to hear
offences which carry sentences not exceeding a prison term of 10 years,
offences punishable with a fine and civil cases involving claims below
RM25,000. The maximum sentence a magistrate can dish out is 5 years imprisonment,
12 strokes of the rotan, and a fine of RM10,000 or any combination of above.
The
second class magistrate has the jurisdiction to hear offences of which the
maximum term of imprisonment does not exceed a year or punishable with a fine
only. The magistrate may sentence an offender to a maximum of 6 months’
imprisonment, a fine not exceeding RM1,000 or both.
The
Penghulu’s Court is the lowest of the Subordinate courts in Peninsular
Malaysia. This court has the jurisdiction to hear trials involving minor
offences that carry a fine not exceeding RM25. In civil matters, the Penghulu’s
Court may only hear disputes not exceeding RM50.
In Sabah and Sarawak , the
Native Courts have jurisdiction over matters pertaining to native laws and
customs in which both parties are native and involve religious, matrimonial or
sexual issues. For civil cases, this particular court can hear cases that
involve disputes not exceeding RM50. It is under the scrutiny of the District
Officer.
Other
Courts
The
Juvenile Courts have similar jurisdiction with the Magistrate’s Court and hear
cases involving offenders aged 18 and below. This court comprises a President
and two lay assessors who advice him on the sentence. This Court is closed to
the public and if an offender is found guilty, he or she is dealt with under
the provisions of the Juvenile Act until the age 21. All appeals on decisions
made by the Juvenile Court are heard by the High Court.
The Syariah Court Malaysia Syariah Court
The Court-Martial has jurisdiction
over any member of the various military forces in the country. It consists of a
President and at least two officers who must be present during a trial.
The
Special Court was set up under Article 182(2) of the Federal Constitution which
states that "any proceedings by or against the Yang Di-Pertuan Agong or the Ruler of a State in his personal
capacity shall be brought in a Special Court established under clause (1) of
Article 182." This court has
exclusive jurisdiction to hear all offences committed in the Federation by the
Yang Di-Pertuan Agong or the Ruler of a
State.
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