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Shari'ah, Law, Islamic Finance and Muslim News
Monthly Archives: May 2014
May 30, 2014
DR. ZULKIFLI HASAN
Ramadhan Islah al Nafs
RAMADHAN MEDAN ISLAH AL NAFS (REFORMASI DIRI)
Pendahuluan
Pada 1961, Presiden Habib Burguiba mengejutkan seluruh rakyat Tunisia apabila mengiystiharkan larangan berpuasa di bulan Ramadhan bagi semua penjawat awam. Bagi menunjukkan komitmen larangan ini, seluruh anggota Kabinet telah mengadakan majlis makan tengahari dan ditayangkan secara langsung di media elektronik. Arahan tegahan untuk berpuasa di bulan Ramadhan ini di buat berdasarkan andaian bahawa ia akan mengurangkan produktiviti dan ini tidak baik untuk negara.
Tindakan yang dibuat oleh Presiden Habib Burguiba ini jelas menunjukkan kejahilan dan ketidaktahuan sejarah Islam. Sejarah telah mencatatkan banyak peristiwa penting umat Islam berlaku pada bulan Ramadhan. Ramadhan bukan menjadi penghalang kepada produktiviti mahupun penyebab kemunduran bahkan ia adalah bulan kemenangan bagi umat Islam. Bermula dari penurunan wahyu pertama kepada Rasulullah Sallallahualaihiwasallam diikuti kemenangan umat Islam dalam peperangan Badar, Khandaq dan Hunain, penaklukan kota Mekah serta kejayaan mendapatkan kembali bumi Al Aqsa semasa era Salahuddin al Ayubi. Pada bulan Ramadhan juga empayar Rome ditakluki dan seterusnya menjadikan negara Islam sebagai salah satu kuasa besar.
Berbanding dengan zaman kegemilangan umat Islam terdahulu, pada masa ini, sesungguhnya umat Islam melalui masa-masa getir dengan pelbagai peristiwa dan tragedi yang berlaku di serata dunia. Walaupun kesemua negara Islam telah mencapai kemerdekaan setelah dijajah puluhan atau ratusan tahun, umat Islam masih berada dalam keadaan yang menyedihkan. Dengan mengenang nasib umat Islam di Syria, Afghanistan, Palestine, Iraq, Selatan Thailand dan Filipina, Sudan, Bosnia, Chechnya, China dan lain-lain yang tidak dapat ditulis dalam ruangan yang kecil ini, terdetik sejenak mengapakah peristiwa ini berlaku sedangkan umat Islam telah dianugerahi dengan nikmat Islam dan iman. Bahkan Ramadhan sudah semestinya menjadi institusi paling berkesan mendidik dan melatih umat Islam untuk kemajuan dan pembangunan. Sehubungan dengan itu, artikel ini serba sedikit akan mengupas intipati Ramadhan.
Carta Prestasi Umat Islam Seiring Dengan Sambutan Ramadhan
Seiring dengan sambutan Ramadhan yang sudah melebihi 1400 tahun, artikel ini cuba memberikan sedikit gambaran tentang status umat Islam pada hari ini. Dalam konteks Malaysia, penulis juga ingin berkongsi fakta mengenai keadaan umat Islam setelah melalui kemerdekaan.  Fakta-fakta ini bakal menimbulkan satu persoalan mengapa umat Islam pada hari ini termasuk di Malaysia masih ketinggalan, mundur dan miskin. Penulis berpandangan bahawa salah satu punca kemunduran umat Islam pada hari ini adalah kerana gagal untuk memahami dan menghayati intipati dan aspirasi Ramadhan.
Berkenaan dengan pendidikan, laporan yang dikeluarkan oleh Yarmouk Universiti mengenai kedudukan universiti dan penyelidikan umat Islam sesuai dijadikan rujukan untuk membuka minda mengenai status umat Islam. Laporan ini mencatatkan bahawa di 57 negara OIC, hanya terdapat lebih kurang 1000 universiti yang menepati piawaian antarabangsa. Jika dibandingkan dengan negara lain, Jepun misalnya mempunyai 1000 universiti manakala di Amerika sahaja, terdapat 5,758 universiti.
57 Negara OIC ini juga ketinggalan dari aspek penyelidikan di mana hanya keluarkan lebih kurang 500 PhD setahun berbanding di UK sahaja melahirkan 5,000 graduan PhD. Didapati tiada negara Islam yang memperuntukkan lebih dari 0.5% daripada GDP untuk penyelidikan berbanding di Jepun, Amerika dan Jerman yang memperuntukkan sekurang-kurangnya 2.5% daripada GDP mereka. Begitu juga yang berlaku dari sudut penerbitan apabila direkodkan bahawa negara Islam hanya menerbitkan kira-kira 100,000 buku dan artikel penyelidikan daripada jumlah 2.1 juta naskhah yang telah diterbitkan di seluruh dunia. Bahkan, hingga kini tiada universiti di negara Islam yang tersenarai sebagai antara 100 terbaik di dunia.
Dari sudut ekonomi, direkodkan bahawa hampir separuh daripada 57 negara OIC diklasifikasikan sebagai ’Negara Berpendapatan Rendah’  dan ’Negara Miskin dan Tinggi Keberhutangn’. 70-85% daripada 1.6 billion orang Islam ini juga dikategorikan sebagai ’non-bankable’ dan 50% hidup di bawah garis kemiskinan serta 25% tiada akses pada kemudahan perubatan dan air bersih. Sebagai contoh revolusi di Tunisia tercetus akibat kesempitan hidup iaitu lebih 40% kadar pengangguran dan lebih 25% dilaporkan sebagai miskin tegar. Situasi yang sama berlaku di Mesir iaitu dengan 80 juta penduduk dan lebih 90% adalah Muslim, direkodkan hampir 50% penduduk adalah miskin dan kadar pengangguran juga mencecah lebih 10%.
Dari aspek GDP, walaupun negara OIC mewakili 70% daripada pengeluaran minyak dunia, GDPnya hanyalah 4.7% daripada GDP dunia, eksport hanya 7.9% daripada jumlah eksport dunia dan 1.3% daripada perdagangan dunia. GDP negara OIC melainkan Turki dan Indonesia adalah kecil daripada syarikat di senarai bursa saham di barat. Umpamanya, GDP Malaysia pada 2009 hanya USD193 billion hanya bersamaan dengan ’market capitalisation’ Google.
Realiti Ramadhan dan Umat Islam di Malaysia
Dengan bilangan penduduk Malaysia yang mencecah 30 juta, bilangan penagih dadah juga meningkat setiap tahun. Direkodkan setiap hari akan ada 12 penagih baru dan kini bilangan penagih dadah telah melebihi 1.3 juta orang. Lebih menyedihkan umat Islam mewakili 80% angka ini iaitu 1.04 juta manakal Cina, 149,000 dan India, 101,000. Kos penyelenggaraan mereka ini juga menelas kos yang amat besar iaitu mencecah RM8.65 bilion.
Dari sudut ekonomi, walaupun Malaysia telah berjaya menurunkan kadar kemiskinan , namun didapati umat Islam masih lagi mendominasi statistik penduduk miskin. Sebanyak 5.3% umat Islam dikategorikan sebagai miskin berbanding Cina, 0.6% dan India, 2.5%. Dianggarkan lebih 75% orang miskin di Malaysia adalah umat Islam.
Merujuk kepada fenomena jenayah, Statistik Yayasan Pencegahan Jenayah Malaysia melaporkan statistik kes rogol membabitkan pelajar kian meningkat dan pada tahun 2008 sebanyak 309 kes direkodkan di mana majoriti yang terlibat adalah orang Melayu. Selain daripada itu, Polis DiRaja Malaysia (PDRM) juga merekodkan seramai 8,809 pelajar berusia antara 7 dan 18 tahun terlibat dalam kes-kes jenayah yang mana sebanyak 72.7% adalah umat Islam berbanding India, 10% dan dan Cina, 7.3%. Lebih menyedihkan, kes buang bayi juga didominasi oleh umat Islam apabila PDRM melaporkan lebih 80% yang didakwa terlibat adalah umat Islam.
Kegagalan Menghayati Aspirasi Ramadhan Antara Punca Permasalahan
Merenung kepada fakta dan angka tersebut di atas, jelas menunjukkan umat Islam kini menghadapi krisis yang perlu ditangani segera. Persoalannya di sini, mengapa dan kenapa ia berlaku sedangkan disepakati bahawa Islam itu agama yang syumul, sempurna dan merupakan cara hidup. Lebih-lebih lagi Islam memperuntukkan sebuah institusi pembersihan jiwa mendidik rohani dan jasmani yang perlu dilalui oleh setiap umat Islam selama sebulan setiap tahun.
Institusi Ramadhan merupakan sebuah institusi yang diperuntukkan khusus oleh Allah untuk melatih, mendidik, menyucikan jiwa dan fizikal umat Islam. Ia umpama sebuah kem, sekolah, universiti atau institusi lain yang menyediakan modul untuk membina kekuatan diri. Bagi memotivasikan umat Islam, Allah menjanjikan pelbagai insentif yang hampir mustahil untuk ditolak umpamanya malam ’lailatul qadr’ yang hanya ditawarkan kepada umat Nabi Muhammad Sallallahualaihiwasallam. Sekiranya ruh Ramadhan ini dihayati, umat Islam pasti selepas ini akan dapat mengembalikan kegemilangan Islam sepertimana yang dikecapi satu masa dahulu. Dengan itu, penulis berpandangan bahawa antara punca utama permasalahan yang berlaku hari ini ialah kegagalan umat Islam untuk menjadikan institusi Ramadhan sebagai medan membentuk syahsiah diri mencapai darjat ketaqwaan.
Memahami dan Menghayati Intipati Ramadhan
Mengapa Ramadhan?
Timbul persoalan mengapa Ramadhan amat penting sebagai institusi mendidik diri. Jawapannya sudah pastilah kerana ia arahan Allah kepada hambanya agar dapat membina kekuatan jiwa dan iman melalui proses pentaqwaan diri. Kenapa pula Ramadhan dipilih sebagai institusi latihan dan ujian? Ini berkemungkinan amat berkait rapat dengan hadith Nabi Sallallahualaihiwasallam yang menyebut bahawa apabila Ramadhan menjelang tiba maka pintu syurga dibuka, ditutup pintu neraka serta dibelenggu para syaitan (Al-Bukhari dan Muslim).
Bertepatan dengan makna Ramadhan yang bermaksud panas iaitu bulan menghanguskan dosa, Allah telah memberikan peluang kepada umat Islam untuk beramal dan beribadah tanpa gangguan hasutan syaitan. Segala kelakuan dan perbuatan di bulan Ramadhan menjadi cermin sebenar tatkala syaitan dirantai daripada menghasut dan membisik. Allah telah memberikan peluang yang sangat tinggi nilainya ini untuk umat Islam membentuk dan membina syahsiah diri dengan hanya perlu berhadapan dengan hawa nafsu tanpa dipengaruhi oleh bisikan syaitan.
Taqwa Sebagai Objektif Ramadhan
Tidak dapat dinafikan pelbagai hikmah Ramadhan dan puasa yang dapat dibuktikan melalui kajian saintifik sehinggakan terdapat di Amerika, ‘Fasting Centre International Incorporation’ sebuah institusi yang mempromosikan puasa sebagai cara untuk mencegah dan memulihkan penyakit. Namun begitu, kelebihan berpuasa sama ada dari sudut kesihatan mahupun dari aspek yang lain bukanlah merupakan matlamat utama Ramadhan. Objektif utama Ramadhan dirakamkan oleh Allah dengan jelas di dalam al Quran iaitu untuk mencapai darjah ketaqwaan.
“Hai orang-orang yang beriman, diwajibkan atas kamu berpuasa sebagaimana diwajibkan atas orang-orang sebelum kamu agar kamu bertakwa” (Al-Baqarah: 183)
Melalui ayat di atas tersangatlah jelas bahawa melalui kalimah ‘la’alla’ itu yang bermaksud, ‘agar’ atau ‘semoga’ atau ‘mudah-mudahan’ menunjukkan matlamat sebenar puasa Ramadhan iaitu tidak lain dan tidak bukan mencapai makam taqwa. Kelebihan taqwa ini dinukilkan Allah di dalam surah al A’raf ayat 26 yang bermaksud “Hai anak Adam, sesungguhnya Kami telah menurunkan kepadamu pakaian untuk menutupi auratmu dan pakaian indah untuk perhiasan. Dan pakaian Taqwa itulah yang paling baik. Yang demikian itu adalah sebahagian dari tanda-tanda kekuasaan Allah, mudah-mudahan mereka selalu ingat”.
Sekiranya dirujuk kembali, pengertian taqwa bukan sahaja bererti takut namun ia juga membawa maksud yang lebih luas. Ibn Kathir menyatakan taqwa berasal daripada perkataan tawaqqi, iaitu menjaga diri daripada perkara yang tidak diingini. Imam Ibn Kathir menerangkan Taqwa di dalam tafsirnya dengan merujuk kisah dialog Umar al Khattab dan Ubay bin Kaab. Dalam kisah ini Ubay memberikan analogi Taqwa dengan perumpamaan orang melalui jalan berduri di mana sudah pastinya seseorang itu berhati-hati bagi mengelakkan terpijak duri.
Bagi merumuskan makna taqwa, kata-kata daripada Ali Bin Abi Talib sangat relevan untuk dirujuk. Beliau merumuskan ciri taqwa itu kepada empat iaitu takut kepada azab dan murka Allah, yakin dengan al Quran, redha dengan sedikit nikmat dan sedia menghadapi hari kematian. Keempat-empat ciri inilah yang menjadikan seorang yang bertaqwa itu mempunyai peribadi unggul dan jiwa yang merdeka.
Di samping memahami taqwa sebagai matlamat Ramadhan, ia juga membuktikan keadilan Allah. Sesungguhnya Allah menilai seseorang itu melalui kaca mata taqwa dan bukan dari kualiti yang lain. Taqwa itu boleh dicapai oleh sesiapa sahaja sama ada individu itu kaya, miskin, gemuk, kurus, cantik, kurang upaya, ternama dan sebagainya. Melalui penilaian taqwa ini Allah jelas menunjukkan keadilannya di mana semua manusi berpotensi untuk mencapai makam taqwa dan seterusnya mendapat kasih dan rahmat Allah.
Islah Nafs ’Reformasi Diri’ Ke arah Ketaqwaan?
Secara umumnya amalan umat Islam dalam bulan Ramadhan selama ini tidak akan berjaya merealisasikan aspirasi untuk mencapai darjah ketaqwaan. Amalan Ramadhan umat Islam hari ini adalah tidak sama dengan amalan para salaf al-salih. Dahulu, para sahabat Rasulullah menanti-nantikan dan merindui Ramadhan. Mereka bergembira menghidupkan Ramadhan dengan tarawih, tadarus, tahajud, qiyamullail dan sebagainya. Laungan selawat dan tasbih menguasai suasana. Amalan bersedekah menjadi lumrah dan kebajikan golongan tidak berkemampuan diambil berat dan dibela. Di kala Ramadhan meninggalkan mereka, para sahabat menangis dan bersedih kerana takut tidak ketemu lagi Ramadhan yang mulia. Alangkah indahnya suasana Ramadhan ketika itu.
Kini, syawal lebih dinantikan berbanding Ramadhan. Suasana Ramadhan hanya meriah tatkala di permulaannya. Masjid dan surau hanya penuh di awal Ramadhan dan hampir lengang diakhirnya. Di sepanjang jalan kelihatan bazaar Ramadhan yang dihadiri ribuan umat Islam membeli juadah berbuka walaupun waktu Maghrib hampir menjelang tiba. Lagu-lagu raya dimainkan di mana-mana tatkala selawat dan salam lebih utama. Paling menyedihkan jumlah kehilangan nyawa akibat kemalangan jalanraya terus berleluasa dan tidak kurang angka statistiknya.
Setelah melihat kepada situasi dan amalan Ramadhan umat Islam pada hari ini secara umumnya, dapatlah disimpulkan bahawa Ramadhan yang disambut setiap tahun itu tidak akan dapat mengubah diri, masyarakat negara dan umat. Ini memandangkan amalan Ramadhan itu tidak dimanifestasikan dengan matlamat ketaqwaan. Di dalam berbicara mengenai matlamat ketaqwaan, persoalan yang besar diajukan ialah bagaimana atau apakah formula untuk mencapai darjat ketaqwaan. Umat Islam pada hari ini perlu melakukan transformasi diri atau dalam erti kata lain melaksanakan proses ’Islah al Nafs’ atau reformasi diri. Sepertimana perkara yang lain, usaha untuk mencapai taqwa perlu melalui proses ’reformasi diri’. ’Islah al Nafs’ ini perlu dilaksanakan satu persatu secara konsisten, ikhlas dan itqan dan kesemuanya ini memerlukan persiapan dari sudut ilmu, amal, tawakkal, syukur dan redha.
(a)	Berilmu.
Ketaqwaan tidak akan dapat dicapai melainkan dengan ilmu. Hanya dengan ilmu yang sahih dapat memberi petunjuk kepada kita mengenai cara dan amalan yang boleh mendekatkan diri kepada Allah. Hanya dengan ilmu yang benar bersumberkan nas-nas yang sahih akan memastikan amalan yang dilakukan diterima Allah. Amalan dan ibadah yang bertentangan dengan amalan Rasulullah dan berunsurkan bidaah dhalalah bukan sahaja tidak diterima oleh Allah bahkan ia boleh menjadi faktor kemurkaan Allah.
(b)	Beramal
Taqwa itu sangat berkait rapat dengan amalan. Tanpa amalan walaupun berilmu tidak akan dapat membuatkan seseorang mencapai darjat ketaqwaan. Begitu juga amalan yang dibuat sambil lewa juga tidak mendapat perhatian daripada Allah.  Amalan Ramadhan Rasulullah sesungguhnya perlu dijadikan panduan dan rujukan dalam segenap aspek. Dalam hal ini setiap amalan itu perlu mempunyai ciri-ciri Itqan, Istiqamah dan Ikhlas.
(i)	Itqan: Rasulullah bersabda: Allah mengasihi seorang hamba kalau ia melakukan sesuatupekerjaan ia melakukannya dengan sempurna (Al-Tabarani).
(ii)	Istiqamah: Dan sesungguhnya amal yang paling dicintai Allah adalah yang terus menerus meskipun sedikit.(Muttafaq ‘alaih)
(iii)	Ikhlas: Amirul Mu’minin, Abi Hafs Umar Al Khattab, dia berkata: Saya mendengar Rasulullah bersabda: Sesungguhnya setiap perbuatan tergantung niatnya.  Dan  sesungguhnya  setiap  orang  (akan dibalas) berdasarkan apa yang dia niatkan. Siapa yang hijrahnya karena (ingin mendapatkan keridhaan) Allah dan Rasul-Nya, maka hijrahnya kepada (keridhaan) Allah dan Rasul-Nya. Dan siapa yang hijrahnya karena dunia yang dikehendakinya atau karena wanita yang ingin dinikahinya maka hijrahnya (akan bernilai sebagaimana) yang dia niatkan (Bukhari dan Muslim).
(c)	Berdoa dan Bertawakkal
Berdoa merupakan senjata orang mukmin. Sebagai hamba kepada Allah, amalan berdoa dengan sepenuh hati tanpa jemu akan menjadikan diri merasa sangat kecil di hadapan Allah. Doa ini pula mesti diikuti dengan tawakkal iaitu konsep berserah pada ketentuan Allah. Konsep doa dan tawakkal ini yang akan menambahkan ciri ketaqwaan kepada Allah di mana ia memperlihatkan peranan kita sebagai hamba Allah yang menyerahkan sepenuh jiwa raga kepadaNya.
(d)	Syukur dan Redha
Setelah melalui ketiga-tiga fasa di atas, setiap individu yang ingin mencapai darjat ketaqwaan perlu memenuhi ciri-ciri fasa terakhir iaitu syukur dengan nikmat dan anugerah Allah dan redha dengan apa sahaja ujian, pemberian dan penentuan Allah. Konsep syukur dan redha ini merupakan natijah dari ilmu, amal, doa dan tawakkal. Melalui institusi Ramadhan yang menguji keimanan melalui pembentukan jiwa menerusi amalan ibadah yang disyariatkan akan dapat mendidik diri ke arah pembinaan insan yang bertaqwa.
Penutup
Ruh dan intipati Ramadhan perlu diberi penghayatan dan diterjemahkan ke dalam hidup umat Islam sepertimana hidupnya Ramadhan sewaktu zaman Rasulullah. Penghayatan Ramadhan melalui penterjemahan ruh dan intipatinya merupakan pencetus kepada matlamat ketaqwaan. Makam Taqwa itu pula penentu kepada harga diri kita di mata Allah. Hanya dengan pakaian taqwa kita akan mendapat rahmat dan berkat Allah serta mempunyai harga di mata Allah. Apabila kita mendapat rahmat Allah ini, maka dengan itu jugalah segala usaha ke arah pembangunan diri, negara, bangsa dan umat akan mendapat keberkatan dan tidak akan menjadi sia-sia. Sesuai dengan sambutan Ramadhan ini juga marilah kita jadikan bulan ini sebagai titik tolak dan asas pengukuhan Taqwa demi kesejahteraan umat Islam. Hayatilah roh Ramadhan al-Mubarak hanya untuk mendapat keredhaan Allah dan hidupkanlah semarak semangat penghayatan Ramadhan serta jadikan taqwa sebagai dasar pembangunan ke arah kecemerlangan dunia dan akhirat.
Rujukan
Abu Orabi, S. T. (2011). Scientific Research and Education in the Islamic World. Beirut, Lebanon.

AADK. (2012). Laporan Dadah 2011. Kuala Lumpur: AAADK.

Al-Ghazali. (2006). Ihya Ulumuddin. Kuala Lumpur: Darul Fajar.

Mohd Azis Ngah. (2011, 22 Mei). Masyarakat Memerangi Jenayah. Berita Harian.

SESRIC. (2010). Annual Economic Report on the OIC Countries 2010. Istanbul: Statistical, Economic and Social Research and Training Centre for Islamic Countries.

Mohammad Omar Farooq. (1999). Taqwa, Ramadan and the Quran: The Triangular Link of Our Ethical System. SSRN:
http://ssrn.com/abstract=1564242
.
Ramadhan at Masjidil Haram, Makkah
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May 22, 2014
DR. ZULKIFLI HASAN
Report finds Islamic finance yet to be fully tested
Report finds Islamic finance yet to be fully tested
Available at:
http://www.themalaysianinsider.com/business/article/report-finds-islamic-finance-yet-to-be-fully-tested
Islamic finance weathered the global financial crisis better than conventional banking, but it was not completely immune and has yet to address potential risks, a report by a standard-setting body for the industry says.
Growing pressure on Islamic banks’ profitability, liquidity management, asset quality and capital adequacy were outlined by the Malaysia-based Islamic Financial Services Board (IFSB).
Islamic finance, which has its core markets in the Middle East and Southeast Asia, follows religious principles that ban interest and shun outright speculation.
As such, Islamic bank balance sheets were free from sub-prime loans and structured products that turned sour in 2007, triggering a chain of events that threatened to cause a global financial meltdown.
But the IFSB study, which relied on an analysis of data from 52 full-fledged Islamic banks, found that they were not fully insulated from the crisis.
“Economic slowdown, declining trends of commodity prices, and real estate crises that emanated from the financial crisis also affected Islamic banking performance,” the report said.
It estimated net profit margins of Islamic banks had recovered to 1.06% by 2012, from a low of 0.87% in 2009 but still below 2.9% in 2007, before the global crisis.
Asset quality was also in the spotlight: non-performing loans peaked at 6.03% in 2010, with banks in the United Arab Emirates, Bahrain and Kuwait some of the worst-affected partly due to greater exposure to real estate.
This meant Islamic banks in those countries fared worse in terms of asset quality than their conventional peers.
Such exposure to real estate remains in the double-digits with no significant changes forecast, although the outlook for the Gulf’s real estate sector is now positive, the report said.
Capitalisation levels have been a bright spot for Islamic banks, with levels consistently above those of conventional banks, although there is a catch.
“Islamic banks have generally maintained higher levels of regulatory capital, in part, due to an absence of well-functioning and healthy Islamic interbank money markets,” IFSB said.
A lack of foreign currency deposits is also limiting the industry’s ability to expand its customer base, with less than 10% of Islamic bank deposits held in foreign currencies across all countries except in Turkey and the UAE.
Sukuk, or Islamic bonds, have been a bright spot for the industry but these are also exposed to risks of withdrawal from conventional investors, the report said.
Investors with no specific sharia-compliant investment mandate could withdraw from sukuk in favour of higher-yielding conventional instruments and further research would be needed to evaluate those risks. – Reuters, May 22, 2014.
Regards

ZUlkifli Hasan
With students of Iwate University, Japan.
Islamic finance news
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May 15, 2014
DR. ZULKIFLI HASAN
SELAMAT HARI GURU
SELAMAT HARI GURU
Dr. Zulkifli Hasan

Yang Dipertua ABIM Negeri Sembilan
Pendahuluan
Sebuah negara yang disegani di dunia memiliki satu ketamadunan yang mempunyai masyarakat yang berdisiplin, berhemah tinggi berilmu, beriman, bertaqwa serta berakhlak mulia. Ketamadunan pula bertitik tolak daripada ketinggian intelektual dan pembudayaan ilmu. Kesemuanya ini pasti datangnya daripada didikan guru. Pada tahun ini, hari guru bertemakan “Guru Pencetus Kreativiti Penjana Inovasi”. Ianya adalah bertepatan dengan hasrat murni pendidikan iaitu pembinaan kualiti akhlak terunggul atau “towering personality” bagi memastikan kejayaan pembentukan warga yang seimbang dari setiap aspek jasmani, emosi, rohani dan intelektual.
Demi mencapai pembentukan akhlak terunggul, ianya memerlukan kegemilangan ilmu dan pendidikan bagi menjadi pemangkin kemakmuran dan kemajuan. Sejarah telah membuktikan bahawa kegemilangan sesebuah negara bergantung kepada kecemerlangan rakyatnya dan orang yang berperanan besar mewujudkan kegemilangan tersebut, ialah guru. Dalam erti kata lain tidak akan adanya doktor, jurutera, saintis, professor, menteri, ahli korporat dan sebagainya tanpa adanya didikan awal dari guru.
Mutakhir ini kita sering mendengar rungutan ibubapa dan masyarakat terhadap guru. Aduan mengenai guru mendera pelajar, tidak terlatih, tidak ikhlas mendidik, mengejar sambil lewa dan sebagainya sering dipaparkan di dada akhbar mahupun di kaca televisyen. Kajian juga mendapati bilangan kes saman guru di Mahkamah juga meningkat dari masa ke semasa. Sesetengah pihak seringkali menyalahkan guru apabila dikaitkan dengan gejala keruntuhan dan kerasukan moral dan syahsiah generasi muda ketika ini. Faktor-faktor ini serba sedikit telah melemahkan semangat guru untuk menaburkan bakti secara ikhlas di dalam proses pendidikan dan pembelajaran. Kerap kali guru melahirkan rasa tidak puas hati dan kekecewaan mereka apabila pengorbanan mereka tidak dihargai bahkan disalahanggap oleh ibubapa dan masyarakat. Guru yang telah hilang keikhlasannya tidak akan dapat menumbang bakti dengan cemerlang ke arah pembentukan peribadi dan kualiti akademik generasi muda negara.
Peranan pendidik yang paling utama adalah untuk menyampaikan ilmu pengetahuan agar dapat membina rohani, jasmani, emosi, intelektual dan sosial pelajar yang seimbang. Dalam melaksanakan tanggunjawab ini pendidik yang baik mestilah mempunyai ciri-ciri tertentu seperti yang telah ditunjukkan oleh Rasulullah Sallallahualaihiwasallam. Islam amat menitikberatkan ilmu pengetahuan dan meletakkan darjat yang tinggi kepada orang yang menyebarkan ilmu. Ini telah dirakamkan oleh Allah Subhanahuwataala di dalam surah al-Mujadalah ayat 11 yang bermaksud: “Allah meninggikan darjat orang yang beriman dan di antara kamu, dan orang-orang yang diberi ilmu pengetahuan agama beberapa darjat”. Ayat ini menunjukkan bahawa orang yang berilmu mempunyai darjat yang lebih tinggi di kaca mata Islam lebih-lebih lagi orang yang menyebarkan ilmu pengetahuan seperti pendidik sama ada di peringkat rendah mahu pun di institusi pengajian tinggi.
Sebagai seorang pendidik yang diberkati Allah, mereka mestilah menjaga akauntabilitinya selaras dengan kesucian dan keberkatan profesion ini yang melibatkan proses transformasi ilmu pengetahuan. Secara umumnya, para sarjana Islam telah mengemukakan bahawa pendidik perlu memainkan fungsi seorang guru dan mencapai martabat sebagai pendidik (mudaris), penyampai yang benar (mualim), murabbi (pengasuh dan pendidik dengan kasih sayang, muaddib (pembentuk adab dan akhlak) dan mursyid (pembimbing ke arah kebaikan).
Akauntabiliti Sebagai Pendidik
Akauntabiliti sebagai pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik. Secara umumnya akauntabiliti pendidik merujuk kepada tanggungjawab seorang pendidik kepada setiap perkara mahu pun hasil kerjanya. Sebagai seorang yang profesional, pendidik perlu memelihara dan melaksanakan tanggunggjawabnya dengan penuh ikhlas dan sebaik mungkin. Ini adalah kerana pendidik merupakan pihak yang bertanggungjawab menghasilkan sumber manusia yang baik dalam pelbagai bidang demi keperluan negara bahkan umat seluruhnya. Secara ringkasnya akauntabiliti akademik ini boleh dibahagikan kepada tiga aspek utama iaitu kepimpinan, profesionalisme dan ketelusan serta kerahsiaan sama ada dalam hal ehwal pengajaran dan pembelajaran.
Kepimpinan
Aspek kepimpinan ini adalah sangat signifikan yang perlu ada pada setiap pendidik. Kepimpinan yang dimaksudkan adalah keupayaan mencorak, mengemudi dan memandu dalam proses pencapaian matlamat kecemerlangan institusi. Pendidik yang mempunyai ciri kepimpinan yang baik akan dapat mengatur strategi institusi dan berusaha mempertingkatkan kualiti, berusaha penambahbaikan kecekapan dan kejituan ilmu dan proses penyebaran ilmu pengetahuan.
Profesionalisme dan Pembudayaan Kualiti
Profesionalisme juga merangkumi semua aspek pengajaran dan pembelajaran. Profesionalisme dalam konteks pendidik merujuk kepada keupayaan dan kecekapan melaksanakan sesuatu tanggungjawab berdasarkan kepada panduan ilmu dan latihan, serta kepakaran. Di dalam melaksanakan sesuatu perkara seorang pendidik yang profesional adalah terikat dengan etika profesion yang merangkumi etika dalam keilmuan, etika sikap dan etika kemahiran. Sebagai contoh seorang pendidik perlu menyerlahkan elemen-elemen penjagaan tingkahlaku seperti, cara berpakaian, berkomunikasi, tidak mengadakan hubungan dengan pelajar, mematuhi masa, menghormati rakan sejawat, mengelak plagiarisme, kerja berpasukan dan menjaga kerahsiaan. Para pendidik juga menjaga amanah ilmu bukan sahaja bertindak untuk memperkayakan ilmu dalam diri sebaliknya sentiasa menyalurkan idea-idea dan ilmu yang ada pada mereka baik kepada pelajar mereka disamping mempunyai integriti yang tinggi. Profesionalisme juga menitikberatkan aspek ketelusan dan kerahsiaan. Pendidik mesti sanggup menerima teguran-teguran dan ini akan dapat meningkatkan lagi proses pengajaran dan pembelajaran. Dari aspek kerahsiaan, pendidik perlu menjaga hal kerahsiaan ini umpamanya soal penyediaan soalan peperiksaan dan juga maruah pelajar yang mempunyai masalah peribadi.Adalah menjadi kewajipan seorang pendidik untuk memastikan setiap hasil kerja mereka sesuatu yang berkualiti. Oleh itu pendidik perlu mempergiatkan aktiviti ilmiah dalam perkongsian ilmu, perluasan ilmu dan rangkaian tokoh-tokoh keilmuan, diinstitusi tempatan dan luar negara.
Ciri-Ciri Pendidik Unggul
Secara umumnya para ilmuan Islam telah menggariskan beberapa ciri pendidik unggul. Adalah menjadi kewajipan kepada semua pendidik untuk berusaha memenuhi kesemua ciri ini dan seterusnya mendapat keberkatan dari Allah Subhanahuwataala pada setiap perkara yang dilakukan. Ciri-ciri ini dapat disimpulkan seperti berikut:-
Mudaris
Mudaris berasal dari perkataan arab yang bermaksud mengajar ataupun pengajaran. Pendidik hendaklah bertanggunjawab menyampaikan ilmu yang ada padanya kepada pelajarnya yang boeh membina pemikiran, rohani, jasmani,emosi dan juga sosial. Apa yang diketahuinya hendaklah disampaikan kerana kerja pengajaran adalah sebahagian daripada amal soleh. Manakala enggan menyampaikannya adalah merupakan satu kesalahan.
Mualim
Pendidik sebagai mualim boleh didefinasikan sebagai mengajar atau menyampaikan limu kepada orang lain dan mengamalkan apa yang disampaikan di samping berusaha menambah ilmu pengetahuan. Mualim mempunyai rasa belas kasihan kepada pelajar dan menganggap mereka seperti anak sendiri. Mualim mengajar kerana Allah Subhanahuwataala dan bukannya kerana ganjaran dan tidak mengharapkan balasan daripada pelajar.
Murabbi
Murabbi bermaksud memperbaiki, memimpin dan mentadbir. Pendidik sentiasa menyayangi pelajar dan menasihati dan membimbing dalam pembentukan syahsiyah mereka. Pendidik juga adalah kaunselor dan penyebar nilai budaya yang elok dan menjadi contoh kepada pelajar.
Muaddib
Muaddib bermaksud mendidik ke arah memperelokkan lagi akhlak pelajar. Pendidik yang muaddib merupakan individu yang bertanggungjawab dan melaksanakan pendidikan peradaban dalam pengertian yang luas dan mendalam terhadap peribadi dan kehidupan pelajar. Muaddib seorang yang memberi ilmu dan mendidik mereka dalam akhlak dan adab yang baik. Pendidik juga mendidik pelajar agar tidak merendahkan ilmu pelajaran lain selain dari yang diajar olehnya. Pendidik mendidik pelajar melalui akhlak yang baik daripada hanya penyampaian secara teori sahaja.
Mursyid
Pendidik yang mursyid bermaksud sebagai penuntun jalan hidup yang benar dan betul dengan nilai dan sikap yang benar dan berperanan sebagai hamba Allah Subhanahuwataala dan khalifahNya dimuka bumi. Mursyid menunjukkan kepada jalan yang benar dari sudut ilmu kesufian dan memberikan petunjuk kepada jalan yang lurus. Pendidik mempunyai tingkah laku baik dan terpuji, bersih dari akhlah tercela, tidak taasub atau fanatik, zuhud pada amalan dan perbuatan dan mempunyai tokoh kepimpinan. Syarat untuk menajdi pendidik yang mursyid ialah beliau mestilah alim dari segenap perkara atau disiplin ilmu, menyimpan atau menutup keaiban pelajar-pelajarnya dan pengajaran terkesan di dalam hati pelajar.
Kesemua ciri-ciri seorang pendidik unggul seperti di atas perlulah diamalkan secara berterusan dan dengan penuh iltizam. Pendidik perlu ada sifat mendidik pelajar kerana Allah Subhanahuwataala, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang. Bukan itu sahaja ciri-ciri ini perlu diamalkan dan diserlahkan dari semua aspek termasuk kepimpinan, profesionalisme, tingkahlaku, pembudayaan kualiti dan khidmat masyarakat.
Langkah Memelihara Akauntabiliti Pendidik
Mendidik Kerana Mencari Keredhaan Allah Subhanahuwataala
Seorang pendidik perlu memastikan niatnya untuk bersifat ikhlas terhadap Allah Subhanahuwataala dalam segala amal pendidik yang dilakukannya. Allah telah merakamkan dalam al-Quran surah al-Bayyinah ayat 5 yang bermaksud ”Dan tiadalah mereka itu diperintahkan, melainkan supaya mereka menyembah Allah dalam keadaan mengikhlaskan agama kepadanya”. Ini dikuatkan lagi dengan sabda Rasulullah Sallallahualaihiwasallam yang bermaksud: ” Sesungguhnya Allah tidak akan menerima suatu amalan melainkan apa yang ikhlas kepadaNya dan yang ditujukan hanya untukNya. (Riwayat Abdu Daud dan an-Nasai). Pendidik hendaklah menunjukkan setiap pekerjaan yang dilaksanakan itu hanya semata-mata kerana Allah kerana hanya dengan keikhlasan beliau akan mendapat keredhaan dan keberkatan bahkan akan dikasihi dan dihormati oleh pelajar mahupun masyarakat.
Peribadi Mulia
Pendidik bukan sahaja menjadi ”role model” atau pun ikutan kepada pelajar menerusi sifat spiritual seperti ikhlas, jujur, sabar, kasih sayang, warak dan takwa, bahkan menerusi sifat-sifat fizikal atau lahiriah seperti tutur kata, tingkah laku, kebersihan diri, pakaian, tempat tinggal dan lain-lain. Justeru itu, bagi mencapai keberkesanan proses pembelajaran dan pengajaran serta pembentukan peribadi mulia, Islam mengutamakan tutur kata, tingkah laku yang baik dan nasihat berguna serta menarik. Hal ini dapat dilihat jika kita merujuk dakwah yang dijalankan oleh Nabi Musa dan Nabi Harun, ketika mereka menyampaikan seruan agama kepada Firaun yang amat zalim seperti yang difirmankan oleh Allah Subhanahuwataala dalam al-Quran surah thaha ayat 43 yang bermaksud:-” Pergilah engkau berdua kepada Firaun, sesungguhnya dia derhaka. Katakanlah kepadanya perkataan yang lemah lembut, mudah-mudahan ia akan dapat pengajaran atau takut kepada tuhan”.
Menjaga Kehebatan dan Kehormatan diri
Sudah menjadi tanggapan masyarakat mahupun pelajar bahawa seorang pendidik adalah seorang yang mempunyai kehormatan diri dan kehebatan ilmu pengetahuan. Oleh itu, sudah semestinya pendidik untuk beramal dan berpegang teguh dengan ilmu yang dimilikinya. Setiap amalan mestilah dilakukan dengan istiqamah dan seterusnya menjadikan diri untuk lebih bertakwa kepada Allah Subhanahuwataala. Pendidik tidak sepatutnya melakukan perkara yang berlawanan dengan ilmu yang dimiliki kerana ini akan menjatuhkan kehormatan diri dan mengurangkan rasa hormat pelajar kepadanya. Hal ini telah dirakamkan oleh Allah Subhahanahu Wataala di dalam surah al-Maidah ayat 44 yang bermaksud:-” Adakah patut kamu menyuruh manusia membuat kebajikan dan kamu lupakan diri kamu sendiri sedangkan kamu membaca kitab Allah, tidakkah kamu berakal”.
Memiliki ilmu dan kaedah pengajaran
Pendidik sememangnya perlu memiliki ilmu yang mantap dan mendalam dalam bidang yang diceburi. Pelajar akan lebih yakin dan mudah menerima ilmu yang disampaikan sekiranya pendidik benar-benar menguasai ilmu tersebut. Selain itu, pendidik juga perlu kreatif dan inovatif dalam menggunakan kaedah atau teknik pengajaran berkesan. Dalam dunia moden masa kini, pendidik perlu arif dalam penggunaan teknologi dan dalam masa yang sama sentiasa mempelbagaikan teknik pengajaran agar lebih berkesan dan menarik minat pelajar.
Bersifat kasih sayang
Pelajar merupakan golongan yang masih muda dan perlukan perhatian oleh pendidik mereka. Oleh itu pendidik mesti mempunyai sifat kasih kepada pelajar dan menganggap mereka seperti anak sendiri. Dengan sifat ini, pelajar akan lebih mudah mendekati pendidik dan dapat meluahkan masalah mereka. Sifat ini juga akan dapat menerbitkan suasana mesra di antara pelajar dan pendidik dan seterusnya akan memudahkan lagi proses pentarbiyahan dan pembentukan peribadi mulia.
Penutup
Secara umumnya, seorang pendidik harus mencapai martabat seorang pendidik iaitu murabbi, mudaris, mualim, muaddib dan mursyid. Kedudukan seorang pendidik yang mursyid menjadikan setiap ilmu pengetahuan yang disampaikan akan menjadi lebih berkesan dan mudah diterima oleh para pelajar. Terdapat beberapa ciri utama seorang pendidik yang membolehkan mereka dapat membimbing pelajar dengan baik dan berkesan. Ini termasuk mendidik kerana Allah, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang.
Akauntabiliti sebagai seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik dan ini meliputi dari aspek kepimpinan, profesionalisme dan ketelusan serta kerahsiaan dalam pengajaran dan pembelajaran. Sesungguhnya sebagai seorang pendidik, beliau mestilah berusaha untuk memenuhi ciri-ciri seorang pendidik yang mursyid di mana mampu untuk membimbing pelajar bukan sahaja untuk mendalami ilmu pengetahuan yang disampaikan malahan dapat memberi panduan kepada mereka untuk menjadi insan yang berguna dan berjaya. Akauntabiliti sebagai seorang pendidik mesti dipelihara demi menjamin keutuhan institusi keilmuan yang sememangnya dipandang tinggi oleh Islam.
Rujukan
Al-Ghazali. (2006). Ihya Ulumuddin. Kuala Lumpur: Darul Fajar.

Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.

Abdullah Ishak. (1989). Sejarah Perkembangan Pelajaran dan Pendidikan Islam. Selangor: Ar-Rahmaniah.

Ulwan Abdullah Nasih. (1981). Tarbiyatul Awlad Fi Islam. Cairo: Darul Salam.

Yaakub Isa. (1994). Guru dan Pengajaran yang efektif dalam Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.
Regards

Zulkifli Hasan
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May 11, 2014
DR. ZULKIFLI HASAN
MALAYSIA NOT A SECULAR COUNTRY
MALAYSIA NOT A SECULAR COUNTRY
Available at:
http://www.malaysia-today.net/malaysia-not-a-secular-country/
A religious scholar in stressing that Malaysia is not a secular country, pointed out three approaches to implement hudud which can be applied to all Malaysians.
Universiti Sains Islam Malaysia (Usim) senior lecturer Dr Zulkifli Hasan said, during a forum organised by the Muslim Youth Movement of Malaysia (ABIM) on hudud today, that Muslims in the country, have “long been duped into believing that Malaysia is a secular country when it is not.
“We have for long been duped by this statement. There is not even a word that says ‘secular’ in the constitution or state constitutions before independence … on the contrary, it is essentially Islamiah Malayuwiyyah,” he said during the forum entitled”‘Hudud in Malaysia: Challenges and Implementation” held at the Selangor State Mosque.
Zulkifli said that the position of Islam is superior in the Federal Constitution.
“Malaysia is not a secular country so what’s wrong in implementing hudud? Given the standing of the religion, that is why funding is provided to the Islamic Development Department to ‘strengthen’ it,” he added.
Zulkifli who stressed that  hudud is an “ideal set of laws” to only be implemented in an “ideal society”, adding it can be implemented to cover both Muslims and non-Muslims.
“I will highlight three approaches. First, hudud can be made as part of the general laws in the country. It can be made as part of the Penal Code…we Islamise it, have Penal Code 1 and 2, which can be applied to all.
“Only few laws need to be amended with a simple majority for this to happen,” he said, adding that, the Penal Code as it is, already adopts several hudud laws.
However he acknowledged that this will give rise to several issues pertaining to both the Federal and state constitutions.
“Secondly, hudud can be made state enactments, like what Kelantan is attempting to do. This can be done by amending the Federal Constitution if the law is to be applied to non-Muslims.”
Zulkifli said that for this, there needs to be a two-third majority to amend the Federal Constitution and it will again be difficult.
Thirdly, he  said, that if the law is to be only applied for Muslims on adultery and alcohol consumption offences stipulated as illegal or “haram” in Islam, it would for the government to grant power to the states to amend their own enactments.
“Hudud can be applicable to all if it touches on matters of public safety and harmony. Especially for offences like theft and robbery,” he said.
“Hudud should not be politicised but instead, seen as a way to strengthen the Syariah Courts and Islamic laws in general. Hudud is not deterrent in nature but to teach.”
Zulkifli said that the negative impression on hudud portrayed by non-Muslim lawmakers has to be countered by holding proper discussions and talks.
When asked if he thinks Malaysia is ready for the law, Zulkifli said while he advocates for the law as a devout Muslim, the implementation framework is still very much vague and often politicised.
“Hudud can be implemented any time, the issue is only the implementation..the law itself is not a problem.”
He said, however, that hudud laws seen to be controversial and oppressive towards women needs to be dropped entirely.
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Zulkifli Hasan
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May 6, 2014
DR. ZULKIFLI HASAN
Bank Negara Malaysia Shariah Advisory Council given 90-day deadline to revert
Bank Negara Malaysia SAC given 90-day deadline to revert
Habhajan Singh	Available at:
http://themalaysianreserve.com/main/sectorial/islamic-finance/5660-bank-negara-malaysia-sac-given-90-day-deadline-to-revert
Bank Negara Malaysia (BNM) has given itself a 90-day deadline to revert to the courts or arbitrators when asked to provide Shariah advice on Islamic financial matters.
This is mentioned in the recently published manual for courts and arbitrators on how to refer to the Shariah Advisory Council in Islamic Finance (SAC) of the central bank which is available on the BNM website.
In the document dated Feb 10, the SAC takes note its task was only to ascertain the Islamic law relating to issues raised by the courts or the arbitrators.
“The SAC does not have the jurisdiction to make findings of fact or to apply a law on the facts and make a decision, whether on a certain issue or for the case at hand because those matters are within the jurisdiction of the court or arbitrator,” it says.
This is in line with the Central Bank of Malaysia Act 2009. Section 51 (1) of the act states the central bank ‘may establish a Shariah Advisory Council on Islamic Finance which shall be the authority for the ascertainment of Islamic law for the purposes of Islamic financial business’.
One of the functions of the SAC is, as per Section 52 (1), to ’ascertain the Islamic law on any financial matter and issue a ruling upon reference made to it’.
The recent manual lays out the processes for referral from the courts of law or abitration as provided under Section 56 of the same act.
Section 56 (1) states: ‘Wherein any proceedings relating to Islamic financial business before any court or arbitrator any question arises concerning a Shariah matter, the court or the arbitrator, as the case may be, shall — (a) take into consideration any published rulings of the Shariah Advisory Council; or (b) refer such question to the Shariah Advisory Council for its ruling’.
The manual says when referring a Shariah matter to the SAC, the court or the arbitrator is first required to refer to its published decisions.
They can also contact the SAC secretariat on their initial enquries or to get further information on the earlier decisions.
The manual also provides guidance as to the kind of matters that can be referred to the SAC.
It states, in point No 5, that only Shariah-related matters arising in a court proceeding related to Islamic finance business should be referred to the SAC.
In the next point, the document deals with what constitutes Shariah, falling back to a definition decided at the SAC meeting on Oct 19, 2011. It states: “Questions on Islamic law for matters related to Islamic finance that involves subjects that have or have yet to be ruled on by the SAC. Those questions include, but are not limited to, Islamic finance business aspects like business structure, products or services, implementation or operations, terms and conditions or documentation.”
The above is a translation of the original document which is in Malay, with the English version yet to be published.
On the effects of the Shariah rulings, Section 57 of the same act above states that SAC rulings made in reference of the courts or the arbitrators ‘shall be binding on the Islamic financial institutions’.
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Zulkifli Hasan
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BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Daily Archives: August 14, 2009
August 14, 2009
DR. ZULKIFLI HASAN
Registration of Shari’ah Advisers Guidelines by the Securities Commission of Malaysia
Assalamualaikum,
Dear Readers,
Since I received numerous feedbacks from my previous weblog post on Malaysian Regulators Simplifies Shariah Advisers Rule, I attach herewith full version of the Shari’ah Advisers Guidelines issued by the Securities Commission of Malaysia for reference.
Shari’ah Advisers Guidelines
Best Regards

ZULKIFLI HASAN

DURHAM UNIVERSITY
Liverpool Stadium, UK
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Law of ArbitrationLaw of Arbitration

DR. ZULKIFLI HASANDR. ZULKIFLI HASAN

1919thth October 2011October 2011

Week VIWeek VI

CONTENTSCONTENTS

�� Commencement Commencement

�� Appointment of ArbitratorsAppointment of Arbitrators

�� Qualifications Qualifications

�� DutiesDuties

Proceedings?Proceedings?

i.i. Appointment of arbitrator Appointment of arbitrator

(S.13)(S.13)

-- parties appoint an arbitrator (mutual parties appoint an arbitrator (mutual
consent / own choice) consent / own choice)

-- arbitrator accept the appointmentarbitrator accept the appointment

-- qualifications in accordance with qualifications in accordance with arbarb. .
Agreement (if fails to meet the Agreement (if fails to meet the
requirements he should excuse himself)requirements he should excuse himself)

ii.ii. Preliminary meetingPreliminary meeting

-- procedures, dates of hearing, inspection procedures, dates of hearing, inspection
of relevant papers, documents, etc of relevant papers, documents, etc

-- dates of hearing (S.26 )  dates of hearing (S.26 )

iii.iii. Principles of natural justice (S.20) Principles of natural justice (S.20)

-- fair (should not hear one party only)fair (should not hear one party only)

-- should not communicate with either party w/out should not communicate with either party w/out
the knowledge of the other partythe knowledge of the other party

-- maintain the privacy and confidentiality of the maintain the privacy and confidentiality of the
proceeding (but must not exclude persons invited proceeding (but must not exclude persons invited
to assist a party in presenting its case) to assist a party in presenting its case)

iv.iv. Procedure (S. 21,22,24)Procedure (S. 21,22,24)

-- as provided in the arbitration agreementas provided in the arbitration agreement

v.v. Submission (S.25,27) Submission (S.25,27)

-- parties prepare submissionparties prepare submission

vi.vi. Closing a caseClosing a case

-- inform parties of his intention to inform parties of his intention to
close the caseclose the case

vii.vii. Seeking legal advice (S.28) Seeking legal advice (S.28)

-- with the consent of the parties with the consent of the parties

viii.viii. Evidence (S.29) Evidence (S.29)

-- award shall be based on the award shall be based on the
evidence evidence

Commencement Commencement

�� The first formal stepThe first formal step

�� Correct procedural steps, The date must be ascertainedCorrect procedural steps, The date must be ascertained

�� If there is condition precedent, the parties must fulfill If there is condition precedent, the parties must fulfill
the CP before they may commence the arbitrationthe CP before they may commence the arbitration

�� In accordance with specific arbitration rules or an In accordance with specific arbitration rules or an
agreed procedureagreed procedure

�� Normally by request or notice or application or Normally by request or notice or application or
statement of claimstatement of claim

�� (i) Making claim or the serving of a request for (i) Making claim or the serving of a request for
arbitration or the appointment of arbitratorarbitration or the appointment of arbitrator--

�� (ii) Filing a notice with the institutional arbitration.(ii) Filing a notice with the institutional arbitration.

Commencement DateCommencement Date

�� Absence of commencement date: date to request Absence of commencement date: date to request
dispute to be referred to arbitration.dispute to be referred to arbitration.

�� Request Notice:Request Notice:-- To appoint an arbitrator or to To appoint an arbitrator or to
submit dispute to institutional arbitration.submit dispute to institutional arbitration.

�� The arbitration is deemed to have commenced The arbitration is deemed to have commenced
when one party to the AA serves on the other when one party to the AA serves on the other
parties a notice requiring the other to submit the parties a notice requiring the other to submit the
dispute to the arbitrators.dispute to the arbitrators.

�� S6 of AA2005.S6 of AA2005.

Time LimitationTime Limitation

�� If the terms of AA provide for reference of a If the terms of AA provide for reference of a

dispute to arbitration within specified time dispute to arbitration within specified time

period, then such dispute must be commenced period, then such dispute must be commenced

within the time within the time timetime prescribed. prescribed.

�� Parties are free to vary the limitation period.Parties are free to vary the limitation period.

Consequence of the Expiry of a Consequence of the Expiry of a

Contractual LimitationContractual Limitation

�� May provide a May provide a defencedefence

�� May bar a claimantMay bar a claimant’’s right to bring a claim or s right to bring a claim or

may extinguish itmay extinguish it

Sample of AASample of AA

““ All differences arising out of this All differences arising out of this

policy should be referred to policy should be referred to

arbitration. If the company should arbitration. If the company should

disclaim liability to the insured for disclaim liability to the insured for

any claim and such claim was not any claim and such claim was not

referred to arbitration referred to arbitration within 12 within 12

calendar monthscalendar months from the date of from the date of

such disclaimer, then the claim should such disclaimer, then the claim should

for all purposes be deemed to have for all purposes be deemed to have
been abandoned been abandoned ……..””

Extension of timeExtension of time

�� The consequence of the expiry of a contractual The consequence of the expiry of a contractual
limitation period may be avoided if: limitation period may be avoided if: --

�� 1. Court1. Court’’s discretion: Undue hardships discretion: Undue hardship

�� 2. arbitration clause confers discretion on the 2. arbitration clause confers discretion on the
arbitratorarbitrator

�� 3. if the conduct of the other party precludes his 3. if the conduct of the other party precludes his
relying on the time bar against the claimant.relying on the time bar against the claimant.

�� S45 AA 2005: High Court has the power to extend the S45 AA 2005: High Court has the power to extend the
time which has expired if it is in the opinion that time which has expired if it is in the opinion that
undue hardship would otherwise be caused and also undue hardship would otherwise be caused and also
depending on the circumstances of the case.depending on the circumstances of the case.

�� The claimant must take all reasonable steps to get his The claimant must take all reasonable steps to get his
application for an extension before the Ct as soon as application for an extension before the Ct as soon as
possible and cannot deliberately delay.possible and cannot deliberately delay.

What amounts to undue hardship??What amounts to undue hardship??

��It would not be considered undue hardship It would not be considered undue hardship

where one party tries to commence arbitration where one party tries to commence arbitration

after the lapse of time due to his own fault.after the lapse of time due to his own fault.

��Greater hardship than the circumstances Greater hardship than the circumstances

warrant. warrant.

�� If the result of claimants being perhaps a If the result of claimants being perhaps a

day late is so oppressive, so burdensome and day late is so oppressive, so burdensome and

out of proportion to the fault.out of proportion to the fault.

Phoenix Shipping Phoenix Shipping ptypty v General Feeds v General Feeds
Inc [1997] 2 LloydInc [1997] 2 Lloyd’’s Rep 703s Rep 703

�� Allowed extension of 23 months. Allowed extension of 23 months.

The delay was caused by The delay was caused by

unexplained failure of the unexplained failure of the

claimantclaimant’’s solicitors solicitor’’s system of s system of

time bar logging and time bar logging and

misunderstanding within the misunderstanding within the

office.office.

Pegasus v. A. King & Sons Ltd Pegasus v. A. King & Sons Ltd

[1967] 1 All ER 934[1967] 1 All ER 934

�� Undue hardship means Undue hardship means
excessive. It means greater excessive. It means greater
hardship than the circumstances hardship than the circumstances
warrant.   warrant.

�� Excusable mistakeExcusable mistake

�� Disproportionate loss likely to be Disproportionate loss likely to be
suffered by the claimant suffered by the claimant

�� Mistake shared by or contributed Mistake shared by or contributed
to by the other partyto by the other party

The The JocelyneJocelyne [1977] [1977]

2 2 LyodLyod’’ss Rep 121Rep 121

�� Undue hardship can be Undue hardship can be
summarisedsummarised as follows: as follows:

�� Undue hardship should not be Undue hardship should not be
construed too narrowlyconstrued too narrowly

1)1) It means excessive hardship. It means excessive hardship.

2)2) In deciding whether to extend In deciding whether to extend
time or not, the Court will look time or not, the Court will look
at all relevant circumstances of at all relevant circumstances of
a particular case. The following a particular case. The following
matter should be considered: matter should be considered:

i)i) Length of delayLength of delay

ii)ii) Amount at stakeAmount at stake

iii)iii) Whether the delay was due to the Whether the delay was due to the

fault of the claimant/circumstances fault of the claimant/circumstances

outside his controloutside his control

iv)iv) If it is due to the fault of the If it is due to the fault of the

claimant, the degree of such faultclaimant, the degree of such fault

v)v) Whether the claimant was misled by Whether the claimant was misled by

the other partythe other party

vi)vi) Whether the other party has been Whether the other party has been

prejudiced by the delay prejudiced by the delay –– degree of degree of
that prejudicethat prejudice

Other casesOther cases

Safety Insurance Company Safety Insurance Company SdnSdn BhdBhd v. Chow v. Chow
Soon Tat [1975] 1 MLJ 193Soon Tat [1975] 1 MLJ 193

‘‘Inordinate delay on the part of the Inordinate delay on the part of the
respondent in making application for respondent in making application for
extension of time is not the only factor to be extension of time is not the only factor to be
considered.considered.’’

LabuanLabuan Wood Product [1991] 2 CLJ 1004 Wood Product [1991] 2 CLJ 1004

The interest of justice requires that the P be The interest of justice requires that the P be
given extension of time and to refuse it given extension of time and to refuse it
would cause undue hardship to the P.would cause undue hardship to the P.

RequirementRequirement

�� It has to be made promptlyIt has to be made promptly

Raymond & Reid v. GrangerRaymond & Reid v. Granger

A delay more than three months A delay more than three months

after the breakdown of after the breakdown of

negotiations for arbitration, negotiations for arbitration,

w/out explanation for this delay w/out explanation for this delay

prompted the court to refuse prompted the court to refuse
extension.extension.

Factors for Extension of TimeFactors for Extension of Time

1)1) Degree of blameworthiness of the Degree of blameworthiness of the
party claiming under arbitration to party claiming under arbitration to
appoint an arbitrator w/out delayappoint an arbitrator w/out delay

2)2) Amount involved in the arbitrationAmount involved in the arbitration

3)3) Extent of the delayExtent of the delay

4)4) The fact that the claimant has been The fact that the claimant has been
misledmisled

5)5) Due to circumstances beyond their Due to circumstances beyond their
control, parties failed to appoint an control, parties failed to appoint an
arbitrator within the prescribed time arbitrator within the prescribed time
in the agreement   in the agreement

Ouster ClauseOuster Clause

�� Parties to a contract cannot oust Parties to a contract cannot oust

the jurisdiction of the court by the jurisdiction of the court by

providing so in the agreementproviding so in the agreement

�� Implication: Illegal, void, Implication: Illegal, void,

contrary to public policycontrary to public policy

�� S.41 of Arbitration Act 2005 S.41 of Arbitration Act 2005 –– ref ref

to HC for issues on questions of to HC for issues on questions of
law law

Scott v Avery ClauseScott v Avery Clause

�� A contract between two parties that they will A contract between two parties that they will

submit any dispute between them to arbitration submit any dispute between them to arbitration

before taking any court action. before taking any court action.

�� This clauseThis clause makesmakes arbitration a condition arbitration a condition

precedent to any court action. precedent to any court action.

Scott v. Avery(1856) 10 ER 1121Scott v. Avery(1856) 10 ER 1121

�� ““No person can oust the jurisdiction No person can oust the jurisdiction
of the court, however it may be valid of the court, however it may be valid
for the parties to provide that no for the parties to provide that no
action shall start until the disputed action shall start until the disputed
matters are put into arbitration.matters are put into arbitration.””

�� If there is Scott v. Avery clause, it has If there is Scott v. Avery clause, it has
been held as a valid ground for stay been held as a valid ground for stay
of court action.of court action.

�� Such a clause will be a Such a clause will be a defencedefence to any to any
action brought before a court.  action brought before a court.

WHETHER COURT HAS POWER TO WHETHER COURT HAS POWER TO

IGNORE SCOTT V. AVERY CLAUSEIGNORE SCOTT V. AVERY CLAUSE

�� Scott v. Avery Clause may be over Scott v. Avery Clause may be over
ridden by the court based on the ridden by the court based on the
following reasons: following reasons:

i)i) Authority of arbitrator is revokedAuthority of arbitrator is revoked

ii)ii) Where the court removes the Where the court removes the
arbitratorarbitrator

iii)iii) Where the parties themselves Where the parties themselves
waived itwaived it

iv)iv) Where the disputes is outside the Where the disputes is outside the
jurisdiction of arbitratorjurisdiction of arbitrator

Appointment of ArbitratorsAppointment of Arbitrators

�� Why? To resolve dispute i. proficiently, ii. Why? To resolve dispute i. proficiently, ii.

economically iii. Expeditiously than the courteconomically iii. Expeditiously than the court

�� Arbitrators may have been identified prior to the Arbitrators may have been identified prior to the

AA or to be nominated once a dispute has AA or to be nominated once a dispute has

arisen.arisen.

�� The nature of The nature of rshiprship btnbtn arbitrators and parties is arbitrators and parties is

contractualcontractual

ProcedureProcedure

�� The parties may name the arbitrator in the AA, May The parties may name the arbitrator in the AA, May

name the sole arbitrator, May agree to refer dispute to name the sole arbitrator, May agree to refer dispute to

Institutional Arbitration.Institutional Arbitration.

�� The parties may have to contact the arbitrators and to The parties may have to contact the arbitrators and to

get their consent.get their consent.

�� The arbitrators then give consent and set out the basis The arbitrators then give consent and set out the basis

on which he is prepared to accept the appointment.on which he is prepared to accept the appointment.

�� In practice:In practice:-- the claimant to submit to the respondent a the claimant to submit to the respondent a

name or list of arbitrators indicating their experiences, name or list of arbitrators indicating their experiences,

qualifications. If the respondents agrees, the parties will qualifications. If the respondents agrees, the parties will

send a written invitation to accept the reference.send a written invitation to accept the reference.

Appointment By Parties Appointment By Parties

•• The parties to an arbitration agreement may The parties to an arbitration agreement may

appoint the arbitrators.appoint the arbitrators.

•• They are: They are: --

�� free to choose any number of arbitratorsfree to choose any number of arbitrators

�� S 13 (2)S 13 (2)-- Appointment of arbitrators need not Appointment of arbitrators need not

be in a particular formbe in a particular form

�� Arbitration agreement may contain the name Arbitration agreement may contain the name

of arbitrators, rules for selecting arbitrators, of arbitrators, rules for selecting arbitrators,

number of  number of

�� S 12S 12-- Number of Arbitrators (S.12) Number of Arbitrators (S.12)

�� S 13S 13-- Method of selection of arbitratorsMethod of selection of arbitrators

Appointment by Third PartyAppointment by Third Party

�� a neutral third party  a neutral third party

�� Director of KLRCA (S.13(4), S.13(5),   Director of KLRCA (S.13(4), S.13(5),
S.13(6) )S.13(6) )

�� S.13(8) S.13(8) –– Dir KLRCA shall have due Dir KLRCA shall have due
regard to :regard to :

1)1)QualificationsQualifications

2)2)Other considerations that are likely to Other considerations that are likely to
secure the appointment of secure the appointment of
independent and impartial arbitratorindependent and impartial arbitrator

3)3)International arbitration International arbitration ––
advisability of appointing an advisability of appointing an
arbitrator of a nationality other than arbitrator of a nationality other than
those of the partiesthose of the parties

Appointment by the HCAppointment by the HC

�� S.13(7) S.13(7) –– where the Director of where the Director of

KLRCA is unable to act/fails to KLRCA is unable to act/fails to

act under subsections (4), (5) act under subsections (4), (5)

and (6), any party may apply and (6), any party may apply

from the High Court for such from the High Court for such

appointment. appointment.

SOLE ARBITRATORSOLE ARBITRATOR

S 13(5)S 13(5)

Either party may apply to the Dir KLRCA Either party may apply to the Dir KLRCA

for the appointment of an arbitrator for the appointment of an arbitrator

wherewhere

(a)(a)Parties fail to agree on the procedure Parties fail to agree on the procedure

(S.13(2)) and(S.13(2)) and

(b)(b) Parties fail to agree on the arbitrator Parties fail to agree on the arbitrator

THIRD ARBITRATORTHIRD ARBITRATOR

S.13( 3)S.13( 3)

-- If parties fails to agree in the If parties fails to agree in the

procedureprocedure

-- Each party shall appoint 1 arbitratorEach party shall appoint 1 arbitrator

-- The two appointed arbitrators shall The two appointed arbitrators shall

appoint third arbitrator as the appoint third arbitrator as the

presiding arbitratorpresiding arbitrator

QUALIFICATIONS OF AN QUALIFICATIONS OF AN

ARBITRATOR ARBITRATOR

�� Can be of any nationality and need not be Can be of any nationality and need not be
legally trainedlegally trained

�� No specific requirement under the AA 2005.No specific requirement under the AA 2005.

�� parties are free to choose an arbitrator, who parties are free to choose an arbitrator, who
is competent to act and does not suffer from is competent to act and does not suffer from
any disability.any disability.

�� disabilities may include lunacy or physical disabilities may include lunacy or physical
disabilities.disabilities.

�� persons who have special qualifications persons who have special qualifications
may be appointedmay be appointed

�� EgEg: judge, advocates and solicitors, retired : judge, advocates and solicitors, retired
government officers, chartered accountants.government officers, chartered accountants.

Duties of An ArbitratorDuties of An Arbitrator

�� i) Uphold the principle of natural i) Uphold the principle of natural

justicejustice

�� Ii) He should decide only disputes Ii) He should decide only disputes

submitted to himsubmitted to him

�� iii) He should comply with the terms iii) He should comply with the terms

of submission.of submission.

�� Iv) He should decide according to lawIv) He should decide according to law

Principles of natural justicePrinciples of natural justice

•• S.20: S.20:

FairlyFairly

�� should  not should  not favourfavour one party over one party over

the other.the other.

�� must not hear one party to the must not hear one party to the

dispute or witness in the absence of dispute or witness in the absence of

another, except in such few cases another, except in such few cases

where it is so provided.where it is so provided.

�� he must not receive information he must not receive information

from one side which was not from one side which was not

disclosed to the other party. disclosed to the other party.

Principles of natural justicePrinciples of natural justice

JudiciouslyJudiciously

�� must observe the fundamental rules which must observe the fundamental rules which

govern proceedings.govern proceedings.

�� must follow the rules of administration of must follow the rules of administration of

justicejustice-- misconduct/breach of his duty.misconduct/breach of his duty.

Turner v. Builders Federal [1988] 2 MLJ 502Turner v. Builders Federal [1988] 2 MLJ 502

“…“…an arbitrator must always act judicially an arbitrator must always act judicially

with a detached mind and with patience. He with a detached mind and with patience. He

must not take an adversarial role and his must not take an adversarial role and his

response must be always measured and response must be always measured and

circumspectcircumspect””

Comply with the terms of Comply with the terms of

submission submission

He should comply with the terms of He should comply with the terms of

submission. submission.

�� Where the submission states his Where the submission states his

power and duties, he should abide by power and duties, he should abide by

them.them.

egeg: Inspection of certain premise within : Inspection of certain premise within

a certain period of timea certain period of time

According to lawAccording to law

�� He should decide according to law, He should decide according to law,

and not solely on what he considers and not solely on what he considers

fairs and reasonable under fairs and reasonable under

circumstancescircumstances


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Daily Archives: March 29, 2012
March 29, 2012
DR. ZULKIFLI HASAN
Global Islamic finance assets reached $1.3 trillion in 2011 – report
Global Islamic finance assets reached $1.3 trillion in 2011 – report
Available at:
http://www.cpifinancial.net/news/post/13315/global-islamic-finance-assets-reached-1-3-trillion-in-2011-report
A new report from The CityUK’s UK Islamic Finance Secretariat (UKIFS) indicates that Islamic finance assets worldwide continued a long run of growth to reach an estimated $1.3 trillion in 2011, 150 per cent up over the previous five years. Despite political unrest in some countries the industry has continued to expand, not only in its core markets of the Middle East but also in South East Asia and offshore jurisdictions such as Bermuda.
Islamic funds, for example, reached a new high of $58 billion in 2010, with the available pool about ten times larger at over $500 billion. Even so, competition is fierce, with average management fees worldwide down from 1.5 per cent in 2006 to 1.0 per cent in 2011.
Keith Phillips, Executive Director, UKIFS, comments, “Our report once again shows that the UK continues to maintain its position as the leading Western provider of Islamic finance with assets of $19 billion.

“The UK also benefited from a globally buoyant sukuk market in 2011, with issuance up 60 per cent to $84 billionn. This was reflected in ten new sukuk listings on the London Stock Exchange’s markets in 2011 and two in early 2012. There are now 37 sukuk with a combined value of $20 billion listed on the London Stock Exchange’s markets. Additionally, seven exchange traded funds and two exchange traded products are also listed on these markets.”
In the UK, banks, sukuk issuance and exchange traded products are buttressed by the strong infrastructure of professional support for Islamic finance deals and transactions. This includes over 25 major law firms and the largest four professional services’ firms, and this has yet to be seriously rivalled by any other European financial centre.
The UK is also making an increasing contribution to the development of Islamic finance education and skills with four professional institutions and 10 universities and business schools offering qualifications. These include the Chartered Institute of Management Accountants, CassBusinessSchool, the University of East London and DurhamUniversity. With shari’ah-compliant finance utilised for the redevelopment of Chelsea Barracks and the construction of the Shard of Glass in London, Islamic finance also has a crucial role to play in infrastructure development in the UK.
Considerable potential exists for expansion of the industry worldwide, although appropriate legal and regulatory structures are crucial for its development in individual countries. The work that is now being undertaken through UKIFS with its six practitioner-led workstreams covering topics from wholesale banking to skills is looking to address these issues by creating more efficient structures and processes and applying greater innovation to drive market development.
Regards

ZULKIFLI HASAN
Dubai Desert, with my good friends from South Africa and Singapore
Islamic finance news
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