9 May, 2013

GBM AGAINST RACISM- IN MALAYSIA!

Gabungan Bertindak Malaysia (GBM), a multi-ethnic, multi-religious and non-partisan organisation  representing 25 NGOs is greatly concerned with the characterisation of the Pakatan Rakyat’s  gains in the recent elections as a “Chinese tsunami” by the Prime Minister YB Dato’ Seri Mohd Najib Abdul Razak.

It has since been echoed by the Utusan Malaysia and various facebook entries. The Utusan Malaysia, 7 May 2013, carried the headline, “Apa lagi Cina Mau?” (What else do the Chinese want?). This and other similar entries would undoubtedly instigate hostility of the Malay community against the Chinese.

Prime Minister Mohd Najib Abdul Razak defence of Utusan Malaysia’s racial innuendos is most unbecoming.

The election outcome shows a BN winning only 47.38% of the popular votes. This poor showing cannot be entirely due to the Chinese voters alone.

Notwithstanding gains in Kedah, UMNO’s support base has been eroded substantially in Johor, Melaka and Pahang, where two outgoing Menteri Besar/Chief Minister and two deputy ministers were deposed. Similarly, there was a strong Kadazandusun swing against the BN, resulting in the opposition’s seat gains increase from 1 to 12 in ... [Read more]]]> Media Statement

9 May, 2013

GBM AGAINST RACISM- IN MALAYSIA!

Gabungan Bertindak Malaysia (GBM), a multi-ethnic, multi-religious and non-partisan organisation  representing 25 NGOs is greatly concerned with the characterisation of the Pakatan Rakyat’s  gains in the recent elections as a “Chinese tsunami” by the Prime Minister YB Dato’ Seri Mohd Najib Abdul Razak.

It has since been echoed by the Utusan Malaysia and various facebook entries. The Utusan Malaysia, 7 May 2013, carried the headline, “Apa lagi Cina Mau?” (What else do the Chinese want?). This and other similar entries would undoubtedly instigate hostility of the Malay community against the Chinese.

Prime Minister Mohd Najib Abdul Razak defence of Utusan Malaysia’s racial innuendos is most unbecoming.

The election outcome shows a BN winning only 47.38% of the popular votes. This poor showing cannot be entirely due to the Chinese voters alone.

Notwithstanding gains in Kedah, UMNO’s support base has been eroded substantially in Johor, Melaka and Pahang, where two outgoing Menteri Besar/Chief Minister and two deputy ministers were deposed. Similarly, there was a strong Kadazandusun swing against the BN, resulting in the opposition’s seat gains increase from 1 to 12 in the state legislative assembly. If there was indeed a Chinese tsunami, how could Chua Jui Meng the PKR candidate for Segamat, a Chinese majority constituency, be defeated by a Barisan candidate of Indian origin?

The majority of the voting population of this country had rejected the Barisan Nasional and the leadership of Dato’ Seri Mohd Najib Abdul Razak last Sunday on polling day. He failed to achieve the two-thirds majority in Parliament. The results of the general election clearly indicated the absence of any tsunami unleashed by any particular ethnic group. If what the Malaysian electorate did on last Sunday at the polling stations could be described as a tsunami, then it was truly a “Malaysian tsunami”. Alternatively, considering the fact that BN lost all state capitals except Kangar and Johor Bahru, one may conclude that this was an “urban tsunami” where BN was protected only by the digital gap in the rural areas.

In a proportional representation system instead of the first-past-the-post, Malaysia would have had somebody else sworn in as prime minister instead of Dato’ Seri Mohd Najib.

It is a matter of great concern to all of us in GBM and the people at large that after 56 years of independence and the contributions by each and every one of us to make Malaysia a magnificent country for all irrespective of ethnicity, religion, culture, language, class and gender, we have leaders from UMNO who still repeat the same old ethnic or racial themes.

We in GBM are unanimous in our considered opinion that such racist remarks by Dato’ Seri Mohd Najib, as leader of UMNO and Prime Minister, is inappropriate of him as leader of the country.

We urge the Prime Minister to be a model for all the citizens of the country and refrain from uttering racist remarks to cover up the failures of BN’s political governance that is ailing these great nations of ours. His racist post-election sentiment is undoing whatever credit his “One Malaysia” concept may have accrued.

Issued by Gabungan Bertindak Malaysia (GBM) which comprises of the following 25 civil society organisation members:

1)          Kuala Lumpur & Selangor Chinese Assembly Hall (KLSCAH)

2)          Aliran

3)          Tamil Foundation

4)          Pertubuhan IKRAM Malaysia (IKRAM)

5)          Majlis Perundingan Malaysia Agama Buddha, Krisitian, Hindu, Sikh dan Tao (MPMA-BKHST)

6)          Negeri Sembilan Chinese Assembly Hall (NSCAH)

7)          Penang Chinese Town Hall (PGCTH)

8)          The Federation of Chinese Associations Johore State (FCAJ)

9)          Lim Lian Geok Cultural Development Centre (LLG)

10)      United Chinese School Alumni Association of Malaysia (UCSAAM)

11)      Muslim Professionals Forum (MPF)

12)      Suara Rakyat Malaysia (SUARAM)

13)      Pusat Komunikasi Masyarakat (KOMAS)

14)      Saya Anak Bangsa Malaysia (SABM)

15)      Persatuan Masyarakat Selangor dan Wilayah Persekutuan (Permas)

16)      National Indian Rights Action Team (NIAT)

17)      People’s Green Coalition (PGC)

18)      Anak Muda Sarawak (AMS)

19)      All Women’s Action Society (AWAM)

20)      Partners in Community Organising (Pacos Trust)

21)      Persatuan Bekas Siswazah Universiti dan Kolej di China, Malaysia (Liu-Hua)

22)      Nanyang University Alumni Malaya (Nanda)

23)      Japan Graduates Association, Malaysia (JAGAM)

24)      Gabungan Persatuan Alumni Universiti Taiwan Malaysia (GPAUTM)

25)      Islamic Renaissance Front  (IRF)

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Note that this document supersedes the previous version. Updates will be posted as new information becomes available.

1. What is the influenza A(H7N9) virus?

Influenza A H7 viruses are a group of influenza viruses that normally circulate among birds. The influenza A(H7N9) virus is one subgroup among the larger group of H7 viruses. Although some H7 viruses (H7N2, H7N3 and H7N7) have occasionally been found to infect humans, no human infections with H7N9 viruses have been reported until recent reports from China.

2. What are the main symptoms of human infection with influenza A(H7N9) virus?

Thus far, most patients with this infection have had severe pneumonia. Symptoms include fever, cough and shortness of breath. However, information is still limited about the full spectrum of disease that infection with influenza A(H7N9) virus might cause.

3. How many human cases of influenza A(H7N9) virus have been reported in China to date?

New cases that are reported are now being compiled and posted daily. The most current information on cases can be found in Disease Outbreak News.

4. Why is this virus infecting humans now?

We ... [Read more]]]> Update as of 5 April 2013

Note that this document supersedes the previous version. Updates will be posted as new information becomes available.

1. What is the influenza A(H7N9) virus?

Influenza A H7 viruses are a group of influenza viruses that normally circulate among birds. The influenza A(H7N9) virus is one subgroup among the larger group of H7 viruses. Although some H7 viruses (H7N2, H7N3 and H7N7) have occasionally been found to infect humans, no human infections with H7N9 viruses have been reported until recent reports from China.

2. What are the main symptoms of human infection with influenza A(H7N9) virus?

Thus far, most patients with this infection have had severe pneumonia. Symptoms include fever, cough and shortness of breath. However, information is still limited about the full spectrum of disease that infection with influenza A(H7N9) virus might cause.

3. How many human cases of influenza A(H7N9) virus have been reported in China to date?

New cases that are reported are now being compiled and posted daily. The most current information on cases can be found in Disease Outbreak News.

4. Why is this virus infecting humans now?

We do not know the answer to this question yet, because we do not know the source of exposure for these human infections. However, analysis of the genes of these viruses suggests that although they have evolved from avian (bird) viruses, they show signs of adaption to growth in mammalian species. These adaptations include an ability to bind to mammalian cells, and to grow at temperatures close to the normal body temperature of mammals (which is lower than that of birds).

5. What is known about previous human infections with H7 influenza viruses globally?

From 1996 to 2012, human infections with H7 influenza viruses (H7N2, H7N3, and H7N7) were reported in the Netherlands, Italy, Canada, United States of America, Mexico and the United Kingdom. Most of these infections occurred in association with poultry outbreaks. The infections mainly resulted in conjunctivitis and mild upper respiratory symptoms, with the exception of one death, which occurred in the Netherlands. Until now, no human infections with H7 influenza viruses have been reported in China.

6. Is the influenza A(H7N9) virus different from influenza A(H1N1) and A(H5N1) viruses?

Yes. All three viruses are influenza A viruses but they are distinct from each other. H7N9 and H5N1 are considered animal influenza viruses that sometimes infect people. H1N1 viruses can be divided into those that normally infect people and those that normally infect animals.

7. How did people become infected with the influenza A(H7N9) virus?

Some of the confirmed cases had contact with animals or with an animal environment. The virus has been found in a pigeon in a market in Shanghai. It is not yet known how persons became infected. The possibility of animal-to-human transmission is being investigated, as is the possibility of person-to-person transmission.

8. How can infection with influenza A(H7N9) virus be prevented?

Although both the source of infection and the mode of transmission are uncertain, it is prudent to follow basic hygienic practices to prevent infection. They include hand and respiratory hygiene and food safety measures.

Hand hygiene:
• Wash your hands before, during, and after you prepare food; before you eat; after you use the toilet; after handling animals or animal waste; when your hands are dirty; and when providing care when someone in your home is sick. Hand hygiene will also prevent the transmission of infections to yourself (from touching contaminated surfaces) and in hospitals to patients, health care workers and others.
• Wash your hands with soap and running water when visibly dirty; if not visibly dirty, wash your hands with soap and water or use an alcohol-based hand cleanser.

Respiratory hygiene:
• Cover your mouth and nose with a medical mask, tissue, or a sleeve or flexed elbow when coughing or sneezing; throw the used tissue into a closed bin immediately after use; perform hand hygiene after contact with respiratory secretions.

9. Is it safe to eat meat, i.e. poultry and pork products?

Influenza viruses are not transmitted through consuming well-cooked food. Because influenza viruses are inactivated by normal temperatures used for cooking (so that food reaches 70°C in all parts— “piping” hot — no “pink” parts), it is safe to eat properly prepared and cooked meat, including from poultry and game birds.

Diseased animals and animals that have died of diseases should not be eaten.

In areas experiencing outbreaks, meat products can be safely consumed provided that these items are properly cooked and properly handled during food preparation. The consumption of raw meat and uncooked blood-based dishes is a high-risk practice and should be discouraged.

10. Is it safe to visit live markets and farms in areas where human cases have been recorded?

When visiting live markets, avoid direct contact with live animals and surfaces in contact with animals. If you live on a farm and raise animals for food, such as pigs and poultry, be sure to keep children away from sick and dead animals; keep animal species separated as much as possible; and report immediately to local authorities any cases of sick and dead animals. Sick or dead animals should not be butchered and prepared for food.

11. Is there a vaccine for the influenza A(H7N9) virus?

No vaccine for the prevention of influenza A(H7N9) infections is currently available. However, viruses have already been isolated and characterized from the initial cases. The first step in development of a vaccine is the selection of candidate viruses that could go into a vaccine. WHO, in collaboration with partners, will continue to characterize available influenza A(H7N9) viruses to identify the best candidate viruses. These candidate vaccine viruses can then be used for the manufacture of vaccine if this step becomes necessary.

12. Does treatment exist for influenza A(H7N9) infection?

Laboratory testing conducted in China has shown that the influenza A(H7N9) viruses are sensitive to the anti-influenza drugs known as neuraminidase inhibitors (oseltamivir and zanamivir). When these drugs are given early in the course of illness, they have been found to be effective against seasonal influenza virus and influenza A(H5N1) virus infection. However, at this time, there is no experience with the use of these drugs for the treatment of H7N9 infection.

13. Is the general population at risk from the influenza A(H7N9) virus?

We do not yet know enough about these infections to determine whether there is a significant risk of community spread. This possibility is the subject of epidemiological investigations that are now taking place.

14. Are health care workers at risk from the influenza A(H7N9) influenza virus?

Health care workers often come into contact with patients with infectious diseases. Therefore, WHO recommends that appropriate infection prevention and control measures be consistently applied in health care settings, and that the health status of health care workers be closely monitored. Together with standard precautions, health care workers caring for those suspected or confirmed to have influenza A(H7N9) infection should use additional precautions (http://www.who.int/csr/resources/publications/swineflu/WHO_CDS_EPR_2007_6/en/index.html).

15. What investigations have begun?

Local and national health authorities are taking the following measures, among others:
• Enhanced surveillance for pneumonia cases of unknown origin to ensure early detection and laboratory confirmation of new cases;
• Epidemiological investigation, including assessment of suspected cases and contacts of known cases;
• Close collaboration with animal health authorities to determine the source of the infection.

16. Does this influenza virus pose a pandemic threat?

Any animal influenza virus that develops the ability to infect people is a theoretical risk to cause a pandemic. However, whether the influenza A(H7N9) virus could actually cause a pandemic is unknown. Other animal influenza viruses that have been found to occasionally infect people have not gone on to cause a pandemic.

17. Is it safe to travel to China?

The number of cases identified in China is very low. WHO does not advise the application of any travel measures with respect to visitors to China nor to persons leaving China.

18. Are Chinese products safe?

There is no evidence to link the current cases with any Chinese products. WHO advises against any restrictions to trade at this time.

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Musa Mohd Nordin, FRCP (Edinburgh), Muslim Professionals Forum (MPF)

Introduction

In todays enlightened age of democracy, it is rather unfortunate that when the term ‘Islamic political thought’ is raised, one is often confronted with two polarized and contradicting  points of  view. The Muslim apologists will unreservedly disconnect any form of relationship between Islam and politics, which they consider as part of the secular public sphere.  Islam is perceived as a mere set of theological arguments and rituals akin to other beliefs and must be distanced from worldly politics. On the other extreme, there exist a Muslim body politic, obsessed with the traditional and conservative interpretation of the holy texts, and relentlessly confining the notion of Islamic politics within the limited boundary of hudud, wilayatul faqih (rules of the clerics) or the re-establishment of the global Islamic caliphate (Khalifah).

Many have failed to understand, Muslims included, the ethical and moral dimensions of the term ‘Islamic politics’ from the holistic and all encompassing concept of Maqasid al-Shariah or the highest objectives of Shariah. As the true ... [Read more]]]> Maszlee Malik, PhD (Durham), International Islamic University Malaysia (IIUM)

Musa Mohd Nordin, FRCP (Edinburgh), Muslim Professionals Forum (MPF)

Introduction

In todays enlightened age of democracy, it is rather unfortunate that when the term ‘Islamic political thought’ is raised, one is often confronted with two polarized and contradicting  points of  view. The Muslim apologists will unreservedly disconnect any form of relationship between Islam and politics, which they consider as part of the secular public sphere.  Islam is perceived as a mere set of theological arguments and rituals akin to other beliefs and must be distanced from worldly politics. On the other extreme, there exist a Muslim body politic, obsessed with the traditional and conservative interpretation of the holy texts, and relentlessly confining the notion of Islamic politics within the limited boundary of hudud, wilayatul faqih (rules of the clerics) or the re-establishment of the global Islamic caliphate (Khalifah).

Many have failed to understand, Muslims included, the ethical and moral dimensions of the term ‘Islamic politics’ from the holistic and all encompassing concept of Maqasid al-Shariah or the highest objectives of Shariah. As the true and authentic compass of the entire corpus of Islamic legal prescriptions, the Maqasid al-Shariah defines the cardinal purposes of the Muslim’s individual, societal, national and global life experiences. It is these higher objectives of Shariah that dictates the Muslims participation in civil society or political governance in their mutual quest for mercy and justice for all mankind.

Al-Ghazali (d 505 AH) pioneered the development of the concept maqasid al-Shariah. It was a major breakthrough, remapping our religious imperatives and threw a whole lot of new challenges for legal scholars. There was unfortunately a lull, a void that was later to be addressed by the brilliance of the Andalusian scholar in the 8^th century of Hijrah. Imam Abu Ishaq al Shatibi al Andalusi (d 790 AH) crystallized the  ideas of Ghazali and discussed this in a very lucid and “scientific” manner in his magnum opus Muwafaqaat fi Usuul al Shariat.

Deeply rooted in the Islamic ontological-based epistemology of tawhid (oneness of God), maqasid al-Shariah lays down the foundation of Islamic polity encompassing all the meanings and objectives of the spirit of Shariah in attaining success (falah) in the worldly life. The success of this human project is reflected in the  well-being of  human society which  is nurtured and protected by the  comprehensive preservation of the five essentials in human life: faith, life (nafs), intellect (‘aql), progeny (nasl) and wealth (mal)’ (see: Quran, 2:189; 3:130; 3:200; 5:35; 5:100; 24:31; 28:67; 24:51). Thus, it implies that the principles of Islamic politics must lead to ‘human well-being’.

Political activities and processes from the Islamic point of view must therefore consist of maqasidic elements to fulfill the maqasidic endpoints.  It embraces a virtue-based consequentialistic paradigm, as its supreme purpose and overriding objective is the pursuit of ‘adl wa ihsan’, justice and goodness towards the attainment of maslahah, (public interest and benefits) for and between individuals, communities and nations both in this world and the hereafter.

Embodied in the Maqasid al-Shariah, are a few cardinal principles in relation to the Islamic political framework. These include the concept of ‘Adl wa Ihsan (justice with fairness and mercy); Amanah (trust and responsibility); Shura (mutual consultation) and Islah (continuous transformation towards the society’s well being). These maqasadic concepts and principles empower the Muslim individuals to be responsible and functioning players in the political process. Put it another way, all Muslims are inherently vanguards of the Islamic polity.  This individual empowerment has been promoted in Islam through al-Qur´an, the Prophet’s traditions and the administrations of the four rightly-guided Caliphs.

Shari’ah Empowers Individuals Politically

Muslims as individuals and citizens in the community are empowered to have their say and to determine their own destiny and not be dictated or bridled by the elites under the yoke of ‘state’ or ‘authority’. These ideals also reflect the concept of empowered civil society centered on the concept of responsible citizen and can be clearly articulated within the healthy environment of democracy as frequently asserted by the prominent Sudanese thinker, Hassan al-Turabi in many of his writings.

Essentially, every single individual in the Islamic community is empowered to preserve justice and peace for the public interest according to these principles, which are the main objectives of Shariah.  Al-Qur’an emphasizes the need for this mechanism in various verses (see: al-Qur’an: 3: 110; 9:71; 22:41; 4:114; 5:2; 7:165; 5:78-79). Similarly, many authentic Prophetic traditions have underpinned the major role of individuals in enhancing universal justice within a community. The four rightly-guided Caliphs have received numerous unsolicited advice, complaints, oppositions and also rejections of their policies from their citizenry. This socio-political ambience reflects the political maturity of the empowered citizens and their rulers during this enlightened period.

In the same way, islah as a landmark theme in the individual’s lives will transform them into self-actualised people striving to achieve ihsan (excellence) in their daily life in their pursuit of falah (salvation). These righteous concepts thus take centre stage in the society and consequently determine the consistency of justice, benevolence, religiosity, good governance and the development of the ummah (Muslim nation).  As an imperative, this concept allows for vertical accountability of peer assessment to be implemented within the larger governance process to ensure the trust is delivered effectively. At the same time, both top-down, and bottom-up evaluations as part of islah at all levels of governance and community life will enable accountability to be exercised comprehensively.

Through the spirit of amr ma’ruf nahy munkar (enjoin the righteous and forbid the evil) the intrinsic meaning of islah is articulated to guide Muslims in their continuous striving to attain ‘falah’ in both worlds. Amr ma’ruf nahy munkar as an important imperative of Shariah also contributes towards the evolution of functioning and responsible individuals who live with the awareness of their responsibility to enjoin and promote virtue and at the same time o eradicate indecency and evil in their community. Evil is not only perceived as the sinful acts of individuals, but includes all acts of corruption, bribery, dictatorship, violation of rights, discrimination, misuse of power, and non-performance of leaders and administrators which would lead to the destruction of the community. It is only through collectively practicing the obligation of amr ma’ruf nahy munkar, that the society will progress, achieving unprecedented heights in development, hence ‘good governance’.

Any effort to eradicate evil in community life reflects the true meaning of faith and religiosity as it proliferates the exercise of justice, and epitomizes the wider implication of jihad according to the Qur’anic verse (9: 111-112). The effective implementation of amr ma’ruf nahy munkar also stipulates the importance and the active participation of individuals as citizens in governance activities.

This injunction  is illustrated in the Quranic verse: “Let there arise out of you a group of people inviting to all that is good (Islam), enjoining al-Maaruf (righteousness) and forbidding al-Munkar (evil and forbidden) and it is they who are successful” (Al Imran (3): 104)

In the chapter al-Hud: verse 116 it was mentioned that: “If only there had been among the generations before you persons having wisdom, prohibiting others from fasad (crimes and sins) in the earth, except a few of those whom We save from among them! Those who did wrong pursued the enjoyment of good things of (this worldly life) and were Mujrimun (criminals).”

In a tradition narrated by Muslim, Prophet Muhammad (pbuh-peace be upon him) was reported as saying: “Those who witness evil must correct it firstly with his hand, failing which, with his mouth (verbally), failing which, with his heart and that is the lowest of Iman.” (Narrated by Muslim)

It was also narrated that the Prophet said, “The master of all martyrs is Hamzah bin Abd-al-Muttalib [Prophet’s uncle] and any man who was killed because he stood up to an unjust Imam [leader] and enjoined for what is right and forbade what is wrong.” (Narrated by al-Hakim)

In another occasion, the Prophet said, “The best word is the word uttered by a person before a tyrant to stop him from his evil doings”. (Narrated by Abu Dawud)

Whistleblowing in the context of Shari’ah

In embracing the spirit of these pivotal principles; the act of whistleblowing as a manifest of islah and amr ma’ruf nahy munkar has been part of the Shariah imperatives, and a vital constituent of  the Islamic political culture since the days of Prophet Muhammad (pbuh).

There were numerous incidents during the lifetime of the Prophet (pbuh) which sanctioned the practise of whistleblowing. Amongst them is a Prophetic tradition as reported by one of his companions, Jabir bin Abdullah who heard the Prophet (pbuh) said: “Discussions are confidential (not subject to disclosure) except in three places: “Shedding unlawful blood, unlawful cohabitation and unlawful accumulation of wealth“. (Narrated by Abu Dawud)

In another Hadith, Zaid bin Khalid reported that the Prophet (pbuh) said: “Shall I not tell you who is the best of witnesses? The one who brings his testimony before being asked to do so, or tells his testimony before he is asked for it.” (Narrated by Malik).

It is evident from this tradition, that the Prophet (pbuh) was encouraging his ummah to blow the whistle voluntarily, as a moral obligation towards the maslahah, (public interest and benefits of the larger society). If we look at it from the angle of Amru bil Maaruf, (enjoining goodness) Wal Nahy an Al Munkar (and forbidding wrongdoing) or from the perspective of Shahada (witness attestation), which is mandatory upon Muslims, then whistleblowing is a “duty” because the purpose of whistleblowing is the same as that of ‘enjoining goodness and forbidding wrongdoing’.

The civil and political administration of the Prophet Muhammad (pbuh), as leader of the city state of Madinah, was a showcase of competency, accountability and transparency. These were similarly applied to the administration of government revenue and expenditure in the provinces.

The oft-mentioned incident involving Ibn Lutaybiyah demonstrates this principle succinctly. Functioning as an Amil (tax collector) he returned to Madinah loaded with tax revenues, and asserted that a substantive portion of the revenue was given to him as tokens from certain people. The Prophet (pbuh) reminded him by saying: “What is wrong with the man whom we appointed as a tax collector and he said this is for you and that was given to me? If he stayed in his parent’s house, would something be given to him?” (Narrated by al-Bukhari)

On another occasion, the Prophet (pbuh) was quoted as constantly reminding his companions by saying: “Whomsoever we appoint over an affair, we shall give him provision. What he takes after that is breach of trust.” (Narrated by Abu Daud)

The four-guided Caliphs, the successors of Prophet Muhammad (pbuh) continued the benchmarks of competency, accountability and transparency in their administration of the state. Abu Bakr, the first caliph after Prophet Muhammad (pbuh), stressed the importance of accountability and the behaviour of individuals with authority in the community in his very first speech to the Muslim community after being elected as the Caliph by saying: “Cooperate with me when I am right, but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate” (Narrated by al-Hindi and Ibn Kathir). His other companions often held him to account for his decisions and state administration.

This was also the position of Omar al-Khattab when he was elected as the successor of Abu Bakr. In his maiden speech after being appointed as caliph, he stressed the need for accountability in his administration, and the rights of every empowered citizen.

It was reported that while Omar was delivering the Friday sermon, an ordinary person rose and interrupted saying, “O the leader of the believers, I won’t listen to your sermon until you explain how you came up with your long dress (Arabian robe)”. Apparently, there was some distribution of fabric to the people and given the measure of distribution and the height of Omar; he could not have made a dress out of his share. So, a vigilant voice of egalitarianism unhesitatingly challenged Omar, the leader of a vast caliphate. Omar’s son stood up, and explained that he gave his share to his father, so that a dress could be made to fit Omar. The vigilant voice then expressed his approval and sat down, and Omar resumed his sermon (Ibn Qutaybah, 2002: 1/55).

Omar’s policy on accountability was not limited to the primitive style of verbal complaints and condemnations from the public. As for the public offices, he established a specific office to deal with the public administrators’ accountability. The office was designed for the investigation of complaints that reached the Caliph against the officers of the State. When it was first established, Omar appointed Muhammad ibn Maslamah to take the responsibility of this ombudsman-like department.

In important cases Muhammad ibn Maslamah was deputed by Omar to proceed to the location, investigate the charge and take action. Sometimes an Inquiry Commission was constituted to investigate the charge. Whenever the officers raised complaints against him, they were summoned to Madinah, and the case was brought before the Caliph himself. The caliph also dismissed governors when the people complained against them; amongst them was the Prophet’s companion, Saad Ibnu Abi Waqqas due to the people’s complaints against him. The same function was conducted in a later phase of Muslim history by a specially designed office known as Diwan al-Mazalim, which can be understood as the classical version of the contemporary ombudsman.

Once while delivering a sermon, Omar said: “My rights over public funds (the Baitul Mal) are similar to those of the guardians of an orphan. If well placed in life, I will not claim anything from it. In case of need, I shall draw only as much as it constitutionally allowed for providing food. You have every right to question me anything about, any improper accumulation of the revenue and bounty collections, improper utilization of the treasury money, provision of the daily bread to all, border-security arrangements and harassment caused to any citizen.”

He was recorded by historians to have issued a certificate of witness by a group of elders to all duly appointed governors stipulating that the governor should not ride an expensive horse, or eat white bread, or wear any fine cloth, or prevent the people’s needs (from being satisfied).

The example of Omar showcases the practise of transparency where a ruler, as well as the state officers, should have nothing to hide from the public and is open to scrutiny of their usage of public funds.

Another example of accountability and public airing of grievances practised during the period of the rightly-guided Caliphs can be found in the famous letter written by the fourth Caliph, Ali ibn Abi Talib to his governor of Egypt, Malik al-Ashtar as recorded in the compilation of Ali’s letter and sermons, ‘Nahjul Balaghah’. In his advice to the governor, he asserts that: “Out of your hours of work, fix a time for the complainants and for those who want to approach you with their grievances. During this time, you should do no other work but hear them and pay attention to their complaints and grievances. For this purpose you must arrange public audience for them; during this audience, for the sake of Allah, treat them with kindness, courtesy and respect. Do not let your army and police be in the audience hall at such times so that those who have grievances against your regime may speak to you freely, unreservedly and without fear”.

All of these examples illustrate the importance and critical role of whistleblowing as another facet of ensuring competency, accountability and transparency in upholding justice and good governance. Whistleblowing has always been an integral   component of the Islamic political culture strongly rooted in their ontological awareness since the very beginning.

Furthermore, Muslim scholars, both the past and present, have been very prolific in their writings on topics related to accountability and the practice of mazalim and hisbah (public inquiry). Amongst the most famous was al-Ahkam al-Sultaniyyah, the magnum opus of Al-Mawardi (al-Mawardi, 1995) in which he dealt with both the topics of mazalim and hisbah extensively. Another classical scholar, Ibn Taimiyah, also authored a book titled ‘Hisbah’ in which he discussed the issue of hisbah as a pertinent responsibility of every Muslim individual and also an obligation upon Muslim rulers (Ibn Taimiyah, 1985). Al-Ghazali, in the same token dealt with the issue of accountability of a ruler and his officers in his celebrated, ‘Nasehat al-Mulk’ as his advice to the prince of the Sultan during his time. However, it was the prominent vizier and scholar, Nizamul Muluk who smartly deliberated these topics in a very normative meaning in his illustrious treatise, Siyasat Nameh.

The aforementioned deductive analogies based on sound evidence from authentic religious texts, illustrates the nobility and righteousness of genuine acts of whistleblowing to encourage and promote competency, accountability and transparency in our societies. Even though there is no direct reference to modern day whistleblowing per se,  the principles which it  embraces  implies that whistleblowing  is part and parcel of a comprehensive scheme of good governance  to achieve the highest goal of Islamic polity to ensure justice with fairness and mercy within the parameters of Maqasid al-Shariah. Moreover, the practice of whistle blowing is also considered as an act of worship. According to Yusuf Al-Qaradawy, “…. whenever a Muslim follows up  good intentions with a permissible action, his action becomes an act of worship”.

Conclusion

The increasing acts of genuine whistleblowing, which we witness today, does not augur well for the state of trustworthiness and integrity of our political governance. The courageous acts of the few who have stood up against the establishment to expose the wrong doings of individuals in public office and the gross abuse of public funds are exemplary acts of piety in the pursuit of good governance to attain the well being of the society.

Regrettably, this noble cause is being led by a politician and non-scholars instead of an ‘apolitical’ or non-partisan entity or individuals. Civil society, free from the clutches of partisan politics should ideally be leading this whistleblowing initiative. We would dare add that Islamic-based organizations and the Muslim scholars due to their ontological-awareness ought to be spearheading this citizen’s watchdog initiative to guard and protect against waste and loss of public funds and abuses of public office.  However, disappointingly,  many of our Islamic scholars (Ulama) whom  we had expected to be at the forefront of  such  righteous efforts in the realm of civil and political  governance, are however  engrossed by ‘red herring’ issues that in many cases only serves to polarise further  the multi-racial and multi-religious make-up of  Malaysian society. The failure of the Ulama to spearhead such an initiative would send a wrong signal to the lay Muslims, and convince them that whistleblowing is alien to the corpus of Islamic belief.

We hope that this distinguished and honourable endeavor will bring a new chapter and in essence, a new hope in the endless episodes of the struggle to uphold democracy and good governance in our beloved country Malaysia. As a consequence, we hope these efforts would evolve a more competent, accountable and transparent political governance.

Undoubtedly, there have been whistleblowing actions taken by our good citizens in the past. The current effort takes the whistleblowing initiative to a higher level of public engagement. The ‘National Oversight and Whistleblowers Centre’ is a very laudable effort to galvanise and institutionalize this endeavour, thus making it more structured, guided and professional.

We sincerely and unreservedly urge all civic-minded citizens of Malaysia regardless of race, religion and political affiliations to support this excellent whistleblowing initiative.  Above all, we strongly encourage the Muslim community, religious scholars (Ulama) and Islamic organizations to embrace this civil society initiative in our shared quest of attaining competency, accountability, transparency, good governance and citizen well-being. We strongly believe that all these qualities are indisputably Shariah imperatives and pivotal pillars of the Islamic political norms that all Muslims should aspire to achieve.