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THERE IS NO GOD EXCEPT ALLAH
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MALAYSIA Tanah Tumpah Darahku

LOVE MALAYSIA!!!
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Tuesday, May 31, 2016

Viral Facebook Post By Malaysian About Working In Singapore Is Brutally Honest

© Provided by Vulcan Post
Facebook post by Malaysian user Verna Ling with tips for Malaysians planning to work in Singapore has gone viral.
The post, though written in a listicle format, is surprisingly poetic – especially when she talks about her personal experience when she first came to Singapore alone at 19 to work. Her post has garnered over 1,900 reactions and has been shared over 766 times at time of writing – quite an impressive feat for 3 day old Facebook post.
She shares with her readers (or, ‘friends’, as she refers to them) the reality of working in Singapore – from the amount of money needed to survive, to the types of permits foreign workers hold, to asking if their urge to work in Singapore is simply for pride’s sake, since scrimping and saving in Malaysia might earn them similar rewards.
Here’s our translation:
#latenightinspiration #workinginsingapore #tips #thingsyouneedtoknow
I still remember I was 19 when I came to Singapore alone for work.
The first job had a basic salary of S$700 – I had to OT to death to get the salary I’m earning now.
Along this journey,
I would be lying to myself if I said I didn’t miss home;
saying that I’m not feeling sad when I’m sick and alone is lying to my parents;
eating instant noodles for 3 consecutive weekends and pretending I’m not hungry is also a lie I tell myself.
But since you want to earn 3 times the amount of money,
you need to work at least 3 times as hard!
Especially in a financially-advanced country like Singapore,
I’d suggest you find another route if you want to enjoy and yet earn 3 times the salary.
When you think about home expenses,
when you think about buying clothes, bags, shoes and plane tickets,
do you also realise that by earning and saving back in Malaysia, you can get them too?
Did anyone force you to come to Singapore to work at gunpoint, or is it simply for your pride?
Even though I’m simply a young person in society,
but I still wish to give some piece of advice to those who have just arrived in, or are planning to come to Singapore to work:
  • Please prepare a resume before coming to find a job: a person with a proper resume will always succeed over someone who calls and says, “Hello, are there any job vacancies? I’m Malaysian, do you hire Malaysians?”
  • Please do not use your Malaysian educational background to ask for a higher salary: do you think Singaporeans have lower education levels? Or do you think they aren’t as skilled in verbal communication?
  • Please ensure that you can afford at least one month of living expenses before coming down (1 month of rent + 1 month of deposit + 1 month of food expenses + 1 month of transport expenses)
  • Holding the same job for over 6 months can help you avoid taxes from the government, and is also good for your resume (even if you change your work permit, the record follows you)
  • If you came to Singapore for a friend/relative/significant other with plans to live with each other, you’re simply wasting your time. Yes, you thought about the other person, but will the other person think of you? *Bosses very rarely hire sisters or friends because when one runs, the other does too.
  • Don’t be limited by locations, Singapore’s public transport makes travel very convenient. “I want to find a place in Yishun because my boyfriend lives there”, “I want to find a place in Jurong, so I can live between M’sia and S’pore”, “I want to find a place near town, it feels more high class”. Why don’t ask for a job at the house next door then?
  • When starting at your job, never ask your boss to lend you money, even if it gets tough. Once you ask, you’re done for.
  • Malaysians need to be 18 years old before coming to Singapore to work.
  • You must have a work permit before starting work, or else your boss and colleagues would be fined.
  • You can’t do part-time jobs with your permit – if found out, you’ll be fined.
  • You need to have a medical examination before applying for a permit. Those with diabetes, heart disease and other serious illnesses would not be allowed to get their permits. Most importantly, get appropriate spectacles if you are short-sighted.
  • The company needs 2 Singaporeans’ CPF before they can hire 1 Malaysian.
  • Levies are subject to grades: If foreign workers account for 25-40% of your company, and if you don’t have SPM, then the levy would be S$700. 10-25% would bring it to S$550, and those below 10% would be S$420. (With SPM, the amount would be cut by S$100, and so on)
  • What is considered a pass in SPM: This is subject to approval. Even though the Malaysian government says that failing Bahasa Melayu and Sejarah means that you don’t possess SPM, an official from Ministry of Manpower (MOM) would sometimes accept it on a case-by-case basis. *You must have at least one pass. The transcript must be original with the green-coloured paper and the education ministry’s logo. Transcripts on white paper will not be accepted.
  • A diploma in welding can only be used to reduce levies in a welding factory!
  • Renting a HDB in Singapore: 1 room costs around S$700-1,000; sharing a room with 1 person would cost around S$250-350.
  • The landlord will definitely ask for your temporary permit or passport – this is because they need to declare to HDB before you can apply for a formal permit.
  • Regarding WP, SP, EP: WP is the lowest grade of permits (you can apply with even with Primary School education); SP is when your monthly salary is at least S$2,200 (Diploma); EP is when your salary is S$3,500 and above (Diploma/Degree).
If there are any mistakes, please correct me, and do message me if there are any queries!
I’ll help when I can, because Malaysians should help each other!
Malaysian readers who have experienced working in Singapore, do you agree with her statements?

Sabah man kills brother in Maggi Mee row

A Sabah man was killed by his elder brother with a homemade gun. ― AFP pic© Provided by Malay Mail Online A Sabah man was killed by his elder brother with a homemade gun. ― AFP picKOTA KINABALU, May 31 ― An argument over instant noodles proved fatal for a Sabah man who was killed by his elder brother with a homemade gun.
Keningau district police chief deputy superintendent Douglas Nyeging Taong said the incident last Saturday in Kampung Kabangawong, Nabawan, some 180km from here happened when the victim went to his older brother’s house to confront him for “bullying” his 14-year-old son by asking him to buy a pack of instant noodles from the grocery store.
“Based on our investigations, the deceased, Peridan Rawang, was angry at his brother for asking Peridan’s son to go to the store to buy him a pack of Maggi mee.
“Peridan went to the suspect’s house nearby with a samurai sword and started arguing with him, claiming he was bullying his son,” he said when contacted by Malay Mail Online today.
Douglas said the incident was based on the 38-year-old suspect’s statement to the police.
The suspect recounted that the argument worsened and in the heat of the moment, he shot Peridan with the homemade gun.
The gun apparently belonged to Peridan, but was kept at the suspect’s house.
Peridan died on the spot due to gunshot wounds in his chest around 4.30pm.
A police team from Nabawan police station arrested the suspect about 6.20pm and seized a the gun and sword.
The older brother has been remanded for investigation under Section 302 of the Penal Code for murder.
“The two brothers used to be close, and the suspect is feeling remorseful now,” Douglas said.

Brace yourselves for a whole year of rain, Malaysians!

Photo: The New Straits Times© Coconuts Media Photo: The New Straits Times
We don't know what's worse; we have to endure the heat until November or suffer a year long rainfall.
Science, Technology and Innovation Minister Datuk Wilfred Madius Tangau told The New Straits Times' Aliza Shah that the La Nina phenomenon is expected to hit Malaysia in November - and would go on for up to twelve months!
"The La Nina phenomenon (with 75 per cent probability) is expected to occur after October. It typically extends for up to nine and 12 months.
"However, it is still early to predict its intensity as this can only be confirmed after October," he told the daily.
Madius was also quoted of saying that the strong La Nina effect could shorten the period of the Northeast monsoon and cause the temperature to drop by as much as 2 degrees Celsius.
"Generally, the La Nina phenomenon will cause the rainfall to be increased over Sabah and the eastern part of Sarawak, especially during the Northeast monsoon," he told the NST. 
"During a strong La Nina, the mean temperature for the country can also be decreased between 0.5°C and 2°C and the period of the Northeast monsoon will be shortened."

Part 2 - The number of groups and individuals who may be called ‘Qur’anists’ appears to be increasing - Aisha Musa, PhD Harvard University.


Aisha Musa, PhD Harvard University.

My comments : 

i. This is an article written by Prof. Aisha Musa who holds a PhD in Arabic and Islamic Studies from the Department of Near Eastern Languages & Civilizations at Harvard University. She is currently an  assistant professor of Islamic Studies in the Religious Studies Department at Florida Inter-national University, in Miami. 

Dr Musa’s training at Harvard focused on early Islamic scriptural history, specifically the relative authority of the Qur’an and Prophetic Tradi-tions (Hadith). 

Her book,  Hadith as Scripture: Discussions on the Authority of Prophetic Tradi-tions in Islam (Palgrave, 2008), explores the development of the doctrine of duality of revelation and issues surrounding the relative authority of the Qur’an and the Prophetic Traditions (Hadith).

ii. To all the village idiots and their brethren, I did not write this. This is just to tell you what other people (much cleverer than you of course) may be discussing. This is slightly beyond anti-hysteria kits, flying off to the moon, kahwin misyar, two coconuts and a ghost and stuff like that.

iv. This is Part 2. I have some comments at the end.  Remember I did not write this. It is in the Internet, which is brought into our houses by the gomen of Malaysia. So go and blame the gomen for bringing this to us.


Part 2 :

For those who accept his findings, he says, ‘the results include a totally new sense of salvation, and full awareness that the Muslim masses have fallen vic-tim to Satan’s schemes’ (Khalifa 1982).

Khalifa starts by establishing premises on which all Muslims agree: obeying the Messen-ger is obligatory and Messengers do not speak for themselves (Khalifa 1982, pp. 1–2). 

By identifying these premises and using them as a starting point, Khalifa anticipates the response most often made when the Hadith are challenged – the Qur’an commands obe-dience to the Messenger, which requires acceptance of the Hadith. 

Khalifa understands this and agrees with a need to obey the Messenger. Where Khalifa differs with the majority of Muslims is on what obedience to the Messenger requires and what represents the teachings of the Messenger: 

Muhammad is represented by the Quran alone’ (Khalifa 1982, p. 3)

Khalifa cites more than 70 verses from the Qur’an, in both Arabic and Eng-lish, to support a number of assertions, including:

•The Qur’an is ‘complete, perfect, and fully detailed’;

•Muhammad’s only duty was to deliver the Qur’an;

•Muhammad was forbidden from explaining the Qur’an;

•Obeying the Messenger is following only the Qur’an;

•Religious practices came from Abraham, not Muhammad;

•‘Hadith’ and ‘Sunna’ are ‘100% conjecture’;

The Qur’an is only ‘Hadith’ that Muslims should follow. 

Khalifa (1982) cites many verses, but here I will only mention some key verses used. 

The translations are those of Khalifa, and these differ from more mainstream translators. The emphasis is also that of Khalifa. 

Among the verses used to support his assertion that the Qur’an is complete and fully detailed are 6:38–39: ‘We did not leave anything out of this book…’ (Khalifa 1982, p. 10). 

He then cites portions of 6:114–115: ‘Shall Iseek other than God as a source of law, when He revealed this Book to you fully detai-led.

The word of your Lord is complete in truth & justice’ (p. 10). 

Khalifa challenges Muslims by citing these verses under the heading, ‘Do you believe God or not ?’ (p. 10) 

The challenge is directed toward those who argue that the Hadith are a necessary com-plement to the Qur’an. 

How can a ‘complete’ book require a ‘complement’? 

The none-too-subtle suggestion is that no one who believes such a thing believes God. One who does not believe God is a disbeliever. 

As he did in his preface, Khalifa harshly condemns the vast majority of Muslims. This too is a very serious charge and one that angers many Muslims.

One of the strongest arguments for Hadith has to do with the details of religious prac-tices. Khalifa understands this. He says ‘their favorite question’ is ‘If the Quran is com-plete (as God says), where do we find the details of Salat [sic ] prayers?’ 

Khalifa’s parenthetical insertion is yet another none-too-subtle implication: those who ask this question do not believe what God says. He further states that the question ‘reveals their total ignorance of the Quran’ (Khalifa 1982, p. 37). 

Khalifa’s response to ‘their favorite question’ is that all religious practices come to us from Abraham, in support of which he cites Qur’an 22:78: 

He has blessed you and imposed no hardship in your religion; the religion of your father Abraham. Abraham is the one who named you ‘Muslims’ in the beginning…Therefore you shall observe the Salat prayers, give the Zakat charity…(Khalifa 1982, p. 38)

To show that the specific religious practices mentioned in 22:78 were given to Abra-ham, Khalifa emphasizes part of 21:72–73: ‘and We taught them righteous works and the observance of Salat and Zakat . (Khalifa 1982, p. 48). 

He offers similar verses regarding fast-ing and the Hajj to show that they too were known and practiced since the time of Abraham (Khalifa 1982, pp. 49–50), and Muhammad was to follow the religion of Abra-ham (Khalifa 1982, p. 40). 

Muhammad’s contribution to Islam was not the details of reli-gious practices, as these were already known. They are Abraham’s contribution to Muslims’ religious lives. Muhammad’s contribution was the delivery of the Qur’an.

Pointing out the Qur’an’s use of the Arabic construction ma…illa,  which he refers to as a ‘double negative’ used for emphasis, Khalifa cites the Qur’an 42:48 and 5:99 in support of the idea that Muhammad had ‘no duty except delivering (Quran)’ (Khalifa 1982, p. 32).

Another popular argument for Hadith that Khalifa attacks is that Muhammad explained things beyond the details of religious practices. He declares emphatically that Muhammad was forbidden to explain the Qur’an, citing 75:17–19: ‘It is we who will put it together as a Quran. Once we reveal it, you shall follow it . Then, it is we who will explain it’ (Khalifa 1982, p. 69).

What Khalifa offers is radical redefinition of the role of the Messenger as the majority of Muslims understand it. 

He even uses Hadith from the collections of al-Bukhari and Muslim in which Muhammad prohibited writing anything from him except the Qur’an as evidence that the advocates of Hadith do not even follow their own teachings (Khalifa1982, p. 34). 

However, he does not stop there. He also attacks the idea that Prophetic Hadith are a form of divine inspiration. Here too, Qur’anic verses are Khalifa’s weapon of choice, especially verses that use the Arabic word Hadith, such as: ‘‘These are God’s verses; we recite them for you truthfully. In which ‘Hadith’, [sic ] beside God and His verses do they believe in [sic ]?’’ (Khalifa 1982,p. 57). 

To further emphasize his point that the ‘‘Quran is the only ‘Hadith’ to be fol-lowed,’’ and that ‘all other Hadiths are blasphemous and misleading fabrications,’ Khalifa follows his citation of Qur’an 45:6 with 39:23 and 31:6–7, which also contain the Arabic word Hadith: 

‘‘God has revealed the best ‘Hadith’; [sic ] a book…;’’ and 

‘‘[t]here are those who advocate vain ‘Hadith’ causing diversion from the path of God, without knowledge, and fail to take such actions seriously…’’ (Khalifa 1982, p. 58). 

For Khalifa, there is no middle ground. There is no question of ‘authentic’ or ‘inau-thentic’ Hadith. For Khalifa, the crucial question is posed in 45:6. Khalifa sees anyone who follows any Hadith ‘after God and His verses’ as being described in 31:6.

They are ‘idol worshippers’ of Muhammad who are unaware of their idolatry and consider them-selves righteous (Khalifa 1982, 53–4). 

The importance of Hadith and Sunna for Khalifa is that they are a ‘necessary test to distinguish the true Muslim from the false Muslim’ (Khalifa 1982, p. 55). 

It is not surprising that Muslims worldwide reacted with anger and hostility. However,  not all Muslims had this reaction. 

Some were moved by the Qur’anic arguments he pre-sented.  One such Muslim is Kassim Ahmad, author of Hadith : a Re-evaluation  (Ahmad 1997). 

Kassim Ahmad. Born and raised in Malaysia in a traditional Sunni family, Ahmad (1997) says that he held the generally accepted Sunni beliefs, tempered by Ibn Khaldun’s criteria of checking tra-ditions against the Qur’an and rational thinking, until he encountered Khalifa’s work in  1985. 

Khalifa ‘opened for [him] a way to solve the problem of the Hadith’ (Ahmad  1997, p. 3). The problem to which Ahmad refers is ‘their negative effects on the Muslim community’ and their connection to the decline and fall of the Muslims. Because of their negative effects, Ahmad believes Muslims need to completely ‘re-evaluate the whole heri-tage of traditional Islamic thought’ (Ahmad 1997, pp. 2–3). 

Ahmad is not alone in calling for such a re-evaluation. Many Muslims have worked to reform Islam and Muslim think-ing, including Jamal al-Din al-Afghani, Muhammad ‘Abduh, and Rashid Rida. In spite of the efforts of such reformers, Ahmad says, ‘the condition of the Muslim community has not changed much and continues to be precarious.’ The question that Muslims must ask themselves is ‘why?’ 

Ahmad recognizes that many social, cultural, political, historic, economic and other factors play a role, but not all factors play an equal role. Ahmad sees ideology as the most important factor (Ahmad 1997, pp. 5–6). 

He identifies what he sees as the basis for the failure of the modern reform movement begun by Muhammad Abduh:  His basic references are still the Quran  and the Hadith. 

I have pointed out that herein lies the failure of this movement. The Hadith, and everything else, have to be judged by the Quran. (Ahmad 1997, p. ix)

Ahmad’s hypothesis is that the early Muslims were successful when the Qur’an was their sole source of religious guidance and that Muslim society only declined after they granted Hadith authority along with the Qur’an:  After about three hundred years, extraneous harmful teachings not taught by Prophet Muham-mad but skillfully attributed to him gradually gained a foothold in the Muslim community and turned them away from the dynamic invincible ideology that initially brought them success.(Ahmad 1997, p. 8)

Although, he identifies the use of Hadith along with Qur’an as the reason for the decline and stagnation of Muslim society and calls for a complete re-evaluation of Islam’s intellectual heritage to remedy the problem of the Hadith, unlike Khalifa, Ahmad makes it clear that such a re-evaluation is not an attack against classical scholars. 

It is ‘a normal scientific procedure,’ in which all ‘great [Muslim] philosophers and scholars’ engaged (Ahmad 1997, p. 17). 

Ahmad then addresses what he calls ‘the Traditionists’ theory’ of the Hadith. He divides this into four arguments that he addresses one-by-one (Ahmad 1997, pp. 23–49).

•Sunna is revelation;

•‘Obey the Messenger’ means ‘Uphold the Hadith’;

•Hadith Interprets Qur’an;

•The Example of the Prophet.

Ahmad begins with the idea that the ‘wisdom’ referred to in the Qur’an refers to extra-Qur’anic revelations given to Muhammad. Ahmad’s starting premise is that the Qur’an explains itself. 

In looking at the twenty occurrences of the word hikma (wisdom) in the Qur’an, he concludes that ‘it is obvious that it refers to the teachings of the Quran, or to general wisdom that all prophet - messengers or moral teachers were endowed with’ (Ahmad 1997, p. 24). 

Among the verses he cites to show that the ‘wisdom’ is to be found in the teachings of the Qur’an is 17:39: ‘This is part of  the wisdom that your Lord reveals to you, where the word ‘wisdom’ refers to some 13 ethical teachings enumerated in verses 22 to 38’ (Ahmad 1997, pp. 23–4). 

Among the verses he cites to show that the ‘wisdom’ is something with which all prophets, mes-sengers or moral teachers were endowed are 3:81, which states that God has given all the prophets ‘the Book and wisdom,’ and 31:12, which states that God granted wis-dom to Luqman. 

Along with verses that contain the word hikma, Ahmad cites verses that describe the Qur’an as hakim, to support the idea that the ‘wisdom’ that God gave to Muhammad refers to the teachings of the Qur’an and not to any extra-Qur’a-nic revelation. 

The wise leadership that Muhammad demonstrated was ‘consequent upon his acting strictly in accordance with the ethical teachings of the Quran’ (Ahmad 1997, p. 25).

After examining Qur’anic usage of the word hikma, Ahmad examines the usages of Sunna and Hadith. He shows two different usages of Sunna, the first is for God’s system (Sunna) mentioned in 48:23, and the second is for ‘the example of the fate suffered by ancient communities,’ mentioned in 8:38. 

‘None,’ he says, ‘refers to the behavior of the Prophet.’ In discussing the Qur’anic usage of the word Hadith, Ahmad cites the same verses Khalifa used and concludes that the Qur’anic usage ‘categorically rejects any Hadith besides the Quran’ (Ahmad 1997, pp. 26–7). 

Addressing the second Traditionist argument that links obeying the Messenger to fol-lowing Hadith, Ahmad argues that ‘the messenger is not an independent agency [sic ],’ but the ‘agency [sic ] that delivered the message’ (Ahmad 1997, p. 31). 

Ahmad then mentions those verses that indicate that the messenger’s only function is to deliver the message. In keeping with the principle that the Qur’an explains itself, Ahmad points out that all verses that mention obedience to the Messenger do so only in connection with obedi-ence to God (Ahmad 1997, p. 32).

Having addressed the issues of the Sunna as a form of divine revelation and obedience to the Messenger, Ahmad takes up the idea that Muhammad explained the Qur’an. Here too, he presents the same verses used by Khalifa, but uses a milder tone. 

Like Khalifa, Ahmad argues that prayer, charity, fasting, and pilgrimage have been inherited from Abraham. He adds that even so, the Qur’an mentions the main features of these practices and that people learn these practices from parents and teachers, not from Hadith (Ahmad1997, p. 36).

Ahmad then responds to the final argument of what he calls the Traditionists’ theory – that when the Qur’an calls the Messenger ‘a good example’ in 33:21, it means his  behavior must be imitated as closely as possible in all things and this requires Hadith – in the same way he responded to the previous arguments, offering other verses from the Qur’an to explain the meaning key terms. 

To explain the meaning of ‘good example’(uswa hasana) in 33:21, Ahmad argues that the same words are used to describe Abraham and those who believed with him in 60:4 :   A good example has been set for you by Abraham and those with him. They said to their people,‘We disown you and the idols you set up besides God…’ (Ahmad 1997, pp. 38–9)

According to Ahmad, this verse shows that the good example refers to ‘one’s religious convictions, ideological position and struggle’ (Ahmad 1997, p. 39).

He also argues that it is unreasonable to think that God would require Muslims to imitate Muhammad’s per-sonal behaviors such as eating and dressing because such behaviors are matters of culture, education, and personal preference (Ahmad 1997, p. 39).

After dealing with general arguments supporting the Hadith as a source of religious law and guidance, Ahmad presents his argument that the Qur’an is complete, perfect, and fully detailed. 

Again, he uses the same verses used by Khalifa and comes to the conclusion that the status of Hadith is a form of idolatry: ‘To place the Hadith on an equivalent footing with revelation is to create another source of guidance – an idol. This is themajor problem with the Hadith’ (Ahmad 1997, p. 49). 

Ahmad, however, tempers his position, saying : the theory or doctrine that the hadith is an equal source of guidance with the Quran, pro-pounded by Shafi‘i, is the most important aspect of the hadith question. Even though we totally reject this doctrine, we do not reject the hadith as a secondary source, provided that it does not contradict the Quran. 

On this view also, we say that the hadith is an important source of early Muslim social history. (Ahmad 1997, p. 49)

Ahmad’s views on the Hadith, the nature of revelation, and the role of the Messenger, and the Qur’anic verses he uses to support those views are essentially the same as those presented by Khalifa, but his presentation differs dramatically. 

Not only does he use a much less strident and condemnatory tone, he also appeals to rational thinking, desires for social reform, and classical Muslim intellectual history to buffer and support his call for re-evaluation of the status of Hadith. 

Ahmad’s more tempered presentation was not enough to keep his book from being banned in his home country of Malaysia, nor from his being declared a heretic. However, his style has not garnered the degree of hostility that Muslims have directed against Rashad Khalifa.

My comments : This article will again expose  a few things.

i. Some werewolves will be frothing at the mouth. In the movies awerewolf is a satanic creature.

ii. The village idiots will react by screaming and yelling - due to extremely limited brain function.

iii. The doomed will say, "Let me ask my favorite retard".

iv. The non existent will ponder, "How can I reply this intelligently? How do I double check what they are saying."  But they do not exist. They are non existent.

No change in June 2016 fuel prices



PETALING JAYA: There will be no change in fuel prices for the month of June.
Petroleum Dealers Association of Malaysia deputy president Datuk Zulkifli Mokti confirmed this on Tuesday.
“All (fuel) prices will not be changed for June,” he said.
This means that the price of RON95 fuel will remain at RM1.70 per litre, RON97 at RM2.05 and diesel at RM1.55.
The Domestic Trade, Cooperatives and Consumerism Ministry decided to set the prices of petrol and diesel on a managed float system from Dec 1 last year following the removal of fuel subsidies.

Fuel prices have remained the same since April 1.

Mangsa Banjir Masih Tinggal Dlm Khemah tapi Ada Hati Nak Bertanding KKangsar dan SB!!!!!

Dalam PRK KK dan SB nanti, cukup dgn kita persoalkan apa yg PAS telah lakukan utk membantu mangsa2 banjir yg tiada rumah di Gua Musang dan Kuala Krai.

Kalau mangsa banjir pun PAS tak boleh sediakan rumah, apasal nak sebuk bertanding di K Kangsar dan Sungai Besar?

Pergi settle tanggungjawab yg ada dulu sebelum nak cari tanggungjawab baru.






TULANG BESI

Polis Cekup 'Minah Pendek' Hina TMJ Di Tengah Laut



Walaupun Tunku Mahkota Johor meminta polis tidak menahan pengkritiknya, pasukan keselamatan hari ini bagaimanapun menangkap seorang lagi suspek menghina beliau.

Tangkapan itu dibuat di atas bot nelayan di tengah laut di Perairan Tenggara, Pulau Tioman.

Menurut Ketua Polis Johor Datuk Wan Ahmad Najmudin Mohd, suspek ditahan susulan penghantaran mesej jelik di Facebook yang bertujuan menghina dan menyakitkan hati TMJ, sultan dan rakyat Johor.

“Suspek didapati telah memuat naik penghantaran mesej pendek tersebut dalam akaun Facebook atas nama Minah Pendek. Sebanyak dua kertas siasatan dibuka,” katanya.


Siasatan dijalankan bawah Seksyen 233 Akta Komunikasi dan Multimedia 1998 yang jika sabit kesalahan boleh didenda tidaklebih RM50,000 atau penjara tidak lebih setahun, atau kedua-duanya.

Tunku Mahkota Johor Tunku Ismail Sultan Ibrahim kelmarin meminta polis tidak menahan individu yang membuat kenyataan menghina beliau.

Tunku Ismail berkata, beliau lebih suka jika pihak berkuasa dapat menganjurkan pertemuan antara beliau dengan individu berkaitan, bagi memberi peluang mereka menyuarakan pandangan.

Beliau mengeluarkan kenyataan itu selepas tangkapan penyokong pasukan bola sepak Pahang, Masyhur Abdullah atau dikenali sebagai "Keluang Man", yang didakwa menghina Tunku Ismail.

TMJ adalah pemilik pasukan bola Johor JDT.

Dalam kenyataan hari ini, Ahmad berkata, tangkapan lelaki 46 tahun itu dibuat lebih kurang jam 11 pagi ini dan akan membuat permohonan reman di Johor Bahru esok.

Polis juga, katanya, merampas dua unit telefon bimbit dan kad sim.

“Polis juga ingin menasihatkan orang ramai agar tidak menyalahgunakan laman sosial tanpa berfikir panjang atau bersedia menghadapi tindakan tegas pihak polis Johor.

“Polis Johor akan mengambil tindakan mengesan dan memburu pesalah-pesalah ini habis-habisanm tidak kira di mana mereka berada sehingga pesalah-pesalah didakwa,” katanya.


OSA not meant for cover-ups, court told at Rafizi's trial

Image result for rafizi

The Official Secrets Act 1972 (OSA) is not meant for covering up serious breaches and malpractice committed by government institutions, the Kuala Lumpur Sessions Court heard today.

This was the contention raised by the defence counsel Gobind Singh Deo, when cross-examining National Audit Department deputy director Nor Salwani Muhammad.

“I agree,” she told the court in response.

She was testifying as the first prosecution witness at the trial of Pandan MP Mohd Rafizi Ramli, who is accused of two offences under the OSA after disclosing documents that purportedly link Lembaga Tabung Angkatan Tentera (LTAT) and 1MDB.

Nor Salwani, 49, earlier explained to the court that the LTAT functions similarly to the Employee’s Provident Fund (EPF), except that it is intended for military personnel whose ranks made them ineligible for a pension.

She agreed to Gobind’s suggestion that this makes LTAT’s affairs a matter of public interest, and by extension, the way LTAT uses the contributions it receives, becomes a matter of public interest too.
Questions disallowed
However, the Sessions Judge Zulqarnain Hassan disallowed several questions from Gobind, following objections by deputy public prosecutor Shukor Abu Bakar.

The contents of Gobind’s questions include some of the allegations raised by Rafizi in disclosing the documents, which Malaysiakini is unable to report due to restrictions under the OSA.

Not only that the contents are still secret, Shukor said, the questions are also irrelevant to the case – which is whether Rafizi had possessed and disclosed Page 98 of the National Audit Department’s audit report without authorisation, as charged.

In response to Shukor’s objections, Gobind pointed out that the allegations are contained in Exhibit P4, which is comprised of screenshots of Rafizi’s blog post that contained the secret document.

He said it would be ‘very strange’ if copies of the document had been tendered in court as evidence and a copy had been handed to him as Rafizi’s lawyer, but he was not allowed ask questions about it.

“She might as well take these documents back and not give it back to me,” he quipped.

Shukor countered that although copies of Page 98 of the report had been leaked, the leaked page did not dwell into details.

“But to answer (Gobind’s) questions however, she (Nor Salwani) would have to refer to portions of the 1MDB audit report that remain secret,” he said.

In the end, Gobind was able to rephrase his questions and establish that LTAT’s affairs were indeed a matter of public interest.

The hearing will resume on June 17. -Mkini

Umno minister warns 'chaos' if Cabinet meetings made public

Image result for Ismail Sabri Yaakob

An Umno minister has taken a swipe at his fellow Cabinet colleague from MCA and warned that revealing matters discussed during its meetings could lead to potential chaos for the government.

Rural and Regional Development Minister Ismail Sabri Yaacob told reporters that he would not comment on matters discussed during the May 20 meeting and it was also not right for other ministers to do so.

"I don't understand these ministers who are commenting on matters discussed by Cabinet. You have taken an oath of secrecy, so keep the secrets.

"Why do you want to mention things discussed by Cabinet? If everyone wants to talk about what was discussed, it could lead to chaos for us (the government) outside," he said.

Ismail said this when asked for comment on Minister for International Trade and Industry II Ong Ka Chuan's revelation this morning that Deputy Prime Minister Ahmad Zahid Hamidi had informally raised the hudud issue in the May 20 cabinet meeting before it was tabled.
"Sometimes we discuss sensitive matters in the Cabinet. So the most important thing is for us to see the reason why the Bill was tabled, what would be its impact," said Ismail who is an Umno Supreme Council member.
'Hypothetical question'
Ong said Zahid had posed a hypothetical question to ministers on what they thought if "someone" were to introduce a Bill to amend the Syariah Courts (Criminal Jurisdiction) Act 1965, also known as Act 355.
He added that many ministers had objected to the hypothetical question and was caught by surprise when the Bill was officially tabled on May 26 - the last day of the second session of the Dewan Rakyat.
Commenting further, Ismail insisted  that many of those who had objected to Hadi's Bill, did not understand what they were saying.
"We have said it is not hudud. This means it is not hudud. This is not a new law. It is just to expand existing jurisdiction (of the Syariah Court).
"If he (Ong) objects, he can challenge it in court and ask to repeal the existing punishments," said Ismail.
Ismail also stressed that the amendments will only affect Muslims and specifically to increase penalties for offences that is not provided for under the Penal Code, for instance pre-marital sex and drinking alcohol.
"I hope that these people who don't really understand, they have to understand first before threatening the government, threatening the prime minister.
"Don't do it. When they talk like this, it makes them look like they are not very intelligent," he said.

At the same time, he also warned that critics may risk insulting the royalties with their objections as the final say on matters related to Islam still lies with the states and the sultans.
Hadi's Private Member’s Bill or officially named the Syariah Courts (Criminal Jurisdiction) (Amendment) Bill 2016 was also referred to as the "Hudud Bill" as it would ultimately pave the way for the partial implementation of the Islamic penal code in PAS-ruled Kelantan.
Kelantan had already passed amendments to its state enactment to that effect.
MCA president Liow Tiong Lai, MCA deputy president Wee Ka Siong, Gerakan president Mah Siew Keong and MIC president Dr S Subramaniam were among top BN component party leaders who had threatened to resign from the Cabinet should the contentious amendments be passed in Parliament.- Mkini