Press Release Campaign 2013

This is my Press Release Campaign for September 2013. Please help me to re-post and float it elsewhere. You can post, print or put it at your website. TQ if you are helping me.



501451 FOR IMMEDIATE RELEASE

Book on Malay Medical Pioneers Takes Up Their Role in Shaping National History

Faridah A. Rashid chronicles the few good men who practised medicine in obedience to Islam to reach the “bottom billion” of their suffering masses

KELANTAN, Malaysia – (22 August 2013) – Faridah Abdul Rashid fills in an important gap in Malayan history with her treatise on early Muslim doctors who worked in British Malaya (now Malaysia), Singapore and other parts of Southeast Asia.  In no wise does her book neglect faith in favour of the secular nature of modern medicine.  Thus, while Biography of the Early Malay Doctors 1900-1957 Malaya and Singapore is a chronicle of doctor graduates from King Edward VII College of Medicine in Singapore and the Faculty of Medicine, University of Malaya, it is also a study in the interaction of faith and healing as these doctors practised grassroots rural medicine to reach “the bottom billion.”  

The doctors in this book were the first Malaysians and Singaporeans to practise modern medicine.  Yet there were less than 60 of them from 1911 to 1957 before Merdeka or Malaysian independence.  Their significance lies in their providing the groundwork for the Malaysian health system, which is numbered among the world’s most enlightened and progressive health programmes.  The said doctors built prayer rooms in hospitals for patients as well as immunized patients.  

Another vital part of the history of these medical pioneers was the belief of many people in their capabilities to lead, not just in helping provide good health.  Thus, beyond faith and medicine, they were obliged to lead in the political enlightenment of their people.  Some of them were stalwarts of the Malaysian independence movement.  

The Malaysian health system today operates with a big budget, but it started out with a group of people who became part of the agency of humanitarian change for their suffering masses.  The system still proudly practises this part of their history today.

For more information on this book, interested parties can log on to www.Xlibris.com.au.

About the Author

Faridah Abdul Rashid was born in Malacca, Malaysia.  She grew up and attended schools in Malaysia and completed the Malaysian Certificate of Education (MCE) in 1975.  She attended universities overseas and holds a double BA in Microbiology (with distinction) and Chemical Sciences from California State University (1980), MSc in Biochemistry from the University of California, Riverside (1982) and PhD from the University of Western Australia, Perth (1990).  She has received prestigious financial, academic and merit awards locally and internationally.  She is a lecturer in biochemistry at the School of Medical Sciences, Universiti Sains Malaysia, Health Campus in Kubang Kerian, Kelantan in Malaysia. Her teaching career began in 1982. She has taught medical biochemistry to medical undergraduates and postgraduates in addition to medical laboratory technologists and nurses. Drawing on her passion in local history and zest in computers, she was compelled to teach subjects pertaining to medical bioethics, history of medicine and research on telehealth.  

Biography of the Early Malay Doctors 1900-1957 Malaya and Singapore * by Faridah Abdul Rashid
Publication Date: 21 November 2012
Trade Paperback; $39.99; 982 pages; 978-1-4771-5994-1
Trade Hardback; $59.99; 982 pages; 978-1-4771-5995-8
eBook; $3.99; 978-1-4771-5996-5

To request a complimentary paperback review copy, contact the publisher at 1-800-618-969. To purchase copies of the book for resale, please fax Xlibris at (02) 8282-5055 or call 1-800-618-969.

Xlibris books can be purchased at Xlibris bookstore. For more information, contact Xlibris at 1-800-618-969 or on the web at www.Xlibris.com.au.

Contact:   Marketing Services
                1-800-618-969
                MarketingServices@Xlibris.com.au

Press Release Campaign Post Fulfillment Report

This is my Press Release Campaign Post Fulfillment Report which I received today from my publisher. This is my second Press Release Campaign for my book, Biography of the Early Malay Doctors 1900-1957 Malaya and Singapore. This is in anticipation for the next university session when most world universities open in September. I hope it is clear for especially media people who are interested.

from:      marketingservices@xlibris.com.au
to:       faridahar@gmail.com
date:       24 August 2013 13:22
subject: Xlibris Book ID 501451 - Press Release Campaign Post Fulfillment Report

Dear Faridah Abdul Rashid,

Promotion of your book is now underway.  The enclosed press release has already been sent to newspapers, radio stations, magazines and television stations, which are listed on the attached pages.  Generally, when reviewers are interested in a book, they will contact us requesting for a copy of the book or an interview with the author. Whenever these requests are received, we will contact you so that you can follow-up with the media who requested them, ensuring better coverage.

In addition, please make note of our policies regarding review copies:

If you receive a request from a reviewer, simply advise the requestor to forward their e-mail to (MarketingServices@Xlibris.com.au) or ask the requesting media to notify us of the request via telephone.

Requests must come from members of the working media: either a staff or freelance journalist reporting for a newspaper, radio station, television station, or magazine.

Sometimes a media outlet is not listed on the recipient list because our distribution service was unable to contact them.  We make our best effort to contact all the media outlets in the areas that you chose, however we cannot guarantee that any particular media will be contacted.

If there are other media you believe might be interested in your book, you may send out a copy of your personal press release with your contact information.  Our contact information must not appear on the press release.

Of course, we will be happy to provide free review copies, background info, interviews, etc. to any member of the working press who inquires, whether they respond to releases sent by us or those sent by you. However, please remember, because editors have final say on a book’s coverage, it is impossible for us to know exactly where and when a story will appear.

We are working hard to get the word out about your book and encourage you to do the same.  Experienced authors recognize that promoting books is an on-going process, rather than a one-time event.  The steps outlined above have already proven effective in gaining initial publicity for many of our titles, but they are not a substitute for your own efforts.  Authors who are serious about reaching a broad readership should constantly build their list of contacts and continue to spread information about their books on a regular basis.  Working together, we are confident that we can achieve good results.

If you have other questions or concerns, please feel free to contact me.

Sincerely,

Shiela Millan
Shiela.Millan@Xlibris.com
MARKETING SERVICES REPRESENTATIVE/ ANZ

Xlibris
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Looking Back

I went to Chowrasta Market (upstairs) in Penang to get some old books on Malaysia's history. I told the eldest-looking Mamu, "Saya mau itu buku sejarah ... History - Malayan independence. You kasi cari, saya mau beli". I'm not a history buff. I only read history to write something on history. Then I forget history altogether until another time I need to write another post on history. That is history to me.

Altogether, I have five books on Malayan & Malaysian history. They are heavy reading stuff for me. I bought them just to read about our Tunku, initially. The Tunku is well-liked by Malaysians.

I heard about Tunku when I was a little girl and when I first entered school in 1965 in Alor Star. Tunku was from Kedah. That time, I only knew his name.

My father told me about Tunku's wife, the Peranakan Arab wife, Sharifah Rodziah. At the time I was a teenager and we were driving home in Malacca. I don't remember much of what my father said but I remember he said the wife is a respectable lady in Malay circle. A newly opened religious school in Malacca was named in her honour. That's all I can remember of our conversation. At the time I had no idea what Tunku was like. He was just a name and a blank figure, but a rather 'nice man'.

I looked at photographs of the Malayan independence, in books and in my parent's collections, including one that had my pregnant mother - she was carrying my elder sister Sharifah at 7 months. It was drizzling during our independence day, and I could see umbrellas at Stadium Merdeka. I listened to cries of "Merdeka, Merdeka, Merdeka" once a while on radio and TV, especially close to our independence day - Merdeka. As schoolchildren, we too shouted "Merdeka, Merdeka, Merdeka" and thought nothing of it afterwards. Merdeka did not sink in at all - it was just a cry, and not more than that. I could not connect to the real meaning of Merdeka even after I was a young adult, enjoying life in Penang. Nobody could teach me what Merdeka really meant. In my middle-age life, I decided to read up on my own, to see what Merdeka was really about and what I must think of it, and what I must pass on to my children and their children.

What is Merdeka to me? I was born a year after Merdeka. I only know hardship and poverty from watching my grandmother, aunts, uncles and parents struggling to eke a living. Life must be very difficult at the time. I never went to kindergarten (kindy) - my mother said she didn't have the money for me to go to school. I never thought much about it as a child except I kept nagging about going to kindy. I never knew the alphabet, nor how to count or even write my own name before I entered Standard 1E at Sultanah Asma Primary School in 1965. I wasn't a dumb child; it is just that I didn't have the opportunity to study any earlier and therefore knew nothing. I ended up as the last student in the last class in the premier school; I cried bitterly and never wanted to ever continue school. It was very painful for a 7-year old, ending up as the last student on my class register. I told my mother I was not ever going back to school. My kind mother must have done something for me at that point. The following year I was placed in Standard 2A - the best class, and miraculously, I did well! I then went to Standard 3A but stopped midway in May 1967. Our family moved to Sabah.

Back to the Merdeka story, I was reading Looking Back by Tunku Abdul Rahman Putra Al-Haj (MPH, 2011), last night and this morning. On page 8, is mentioned who came to the Baling Talks on 19 December 1955. These are the passages:

"In the second truck were Chen Tien and two other Communists ... Abdul Rashid bin Mydin, a man who had escaped from the Malacca Detention Camp in March 1951; the other was a man named Sanip. This was 12.36pm, nearly two hours after Tunku Abdul Rahman, David Marshall and Datuk Sir Cheng-lock Tan had motored in from Kulim."

"As soon as they arrived, Chin Peng and his party moved into their first 'brick home' for seven years and smiled at the cleanliness of everything. At 2.15pm Tunku Abdul Rahman, David Marshall and Cheng-lock Tan entered the Conference Hall."

"From the opposite end of the sealed-off area, Chin Peng, accompanied by Chen Tien, Abdul Rashid Mydin and Mr. J.L.H. Davis, entered the Conference Room by the back door."

There are three important names here - Tunku Abdul Rahman, David Marshall and Datuk Sir Tun Tan Cheng Lock. There is a lot written, spoken and aired about Tunku, but the other two men are hardly mentioned. 

David Marshall was Singapore's first Chief Minister. Tan Cheng Lock was from Malacca. I knew his only son Tan Siew Sin from my mother's stories. Tun Tan Siew Sin's residence was a stone's throw from where we lived in Malacca. His house was sited near ours and was known to us as "the rich man's row". I still remember it as that, "the rich man's row."

David Marshall (from Wikipedia)

Born into an Orthodox Jewish family descended from Indian Baghdadi Jews in Singapore, David Marshall was educated at Saint Joseph's Institution, Saint Andrew's School and then Raffles Institution. He became interested in politics and the independence movement at an early age. After graduating from the University of London, he was called to the Bar at the Middle Temple in 1937. He later became the most successful criminal lawyer in Singapore, with a reputation "Marshall never loses". Known for his sharp eloquence and imposing stances, he claimed that he had secured 99 acquittals out of 100 cases he defended for murder during Singapore's period of using trial by jury. When Singapore's leader (and Marshall's political opponent) Lee Kuan Yew abolished the jury system in 1969, he quoted Marshall's reputation to illustrate its "inadequacy". He was the brother of Joseph Saul Marshall who died under odd circumstances in Sydney in 1945, potentially connected to the Taman Shud Case. David Marshall died in 1995 of lung cancer. Source: http://en.wikipedia.org/wiki/David_Marshall_(Singaporean_politician)

Tan Cheng Lock (from Wikipedia)

Born on April 5, 1883, Tan was the third son of Tan Keong Ann,[1] who had seven sons and daughters, and the fifth-generation Peranakan Chinese Malaysian living at 111, Heeren Street (Malay: Jalan Heeren) in Malacca. His ancestor, Tan Hay Kwan, a junk owner and trader, had migrated to Malacca from Zhangzhou prefecture in Fujian Province, China in 1771.[2] His grandfather, Tan Choon Bok, was very wealthy but he felt his four sons were unworthy to inherit his business empire and wealth and he locked up all his assets in a family trust which ended 84 years after he died, in 1964. By then even Tan Cheng Lock had already been dead for four years.[3] Tan Cheng Lock's father, Tan Keong Ann, was so devastated by his 'disinheritance' that he railed at his father's portrait daily and took to drink.[4] He did not try to earn a living to support his family and instead lived off his annual allowance of $130 (Straits dollars) from the family trust in genteel poverty.[5] Tan Cheng Lock refused to emulate his father.

The young Tan attended Malacca High School and won the Tan Teck Guan Scholarship awarded to top performers in the school. He later continued his education at Raffles Institution in Singapore. He was unable to proceed to England to study law due to his financial situation so he decided to teach instead, and taught at Raffles Institution from 1902 to 1908.[6] He was unhappy with his lot and was too impatient to be a teacher,[7] so his mother, Lee Seck Bin, insisted he return to Malacca to work as an assistant manager of the Bukit Kajang Rubber Estates Ltd.,[8] a company which belonged to his maternal cousin, Lee Chin Tuan.[9] Being a rubber planter suited him and he was a quick learner. Soon he was appointed visiting agent to Nyalas Rubber Estates in Malacca in 1909. In 1910, Tan was involved in the founding of three rubber companies. He started United Malacca Rubber Estate Ltd. himself, and he obtained the assistance of other businessmen to jointly set up Malacca Pinda Rubber Estates Ltd. and Ayer Molek Rubber Company, Ltd.[10]

Three years later in 1912, he was nominated as Malacca Council Commissioner and a Justice of the Peace for Malacca by the British government. Months later, he was also nominated as the Commissioner of the Town Council for the towns and Malacca port as well. In 1914, he resuscitated the Chinese Company of the Malacca Volunteer Corps (later also known as B Company, 4th Battalion, Straits Settlement Volunteer Force) and served as a private for five years until 1919.[11] In 1915, the Straits Chinese British Association (SCBA) was revived by him, electing him as the President of SCBA soon after. In 1923, at the age of 40, he was appointed as a nominated member of the Legislative Council of the Straits Settlements.

In 1926, Tan made history with his monumental speech of ideals of a territorially and politically united Malaya in a speech to the council. Like many Straits-born Chinese of his time, Tan was partial towards Britain but was deeply influenced by ideas of independence which were sweeping across many British colonies. He advocated the concept of a “united self-governing British Malaya”. From 1933 to 1935, he was an unofficial member of the Straits Settlements Executive Council. He championed social causes like opposing opium smoking, promoting Chinese vernacular education, legislating against polygamy and pressing for immigration policy reform. During the Japanese occupation of Malaya, Tan and his family lived in India in exile. They witnessed the struggles of Mahatma Gandhi and Pandit Jawaharlal Nehru for independence during their stay in India, and inspired them to do the same for their motherland Malaya when they returned. Source: http://en.wikipedia.org/wiki/Tan_Cheng_Lock

Merdeka Lessons

What lessons have I learnt about Merdeka? Something. Merdeka was negotiated by Tunku and the delegation that went with him. There are photos of them going and returning. They flew to London. There were reminders of retaining Tanah Melayu for the Malays. The Federation of Malaya (FoM) became a reality on 31 August 1957. My birth certificate also says I was born in the FoM. I grew up in Malayan Malaya for six years.

After the Malayan independence, something else happened. Singapore, Sabah and Sarawak were to join Malaya, and to form Malaysia. [I have not finished reading the necessary pages.] However, after Malaysia was formed, three ugly things happened. First, Singapore created a lot of 'problems' which made the Malaysian leaders unhappy. Tunku was unhappy but assisted all he possibly could to keep Singapore within Malaysia. It was rather heartbreaking for Tunku. The British were rather unhappy about Singapore's Lee Kuan Yu at some point too. Second, with Sukarno as President, Indonesia confronted Malaysia with Konfrantasi. Both ways, Malaysia was really upset and mitigated both aggression. Third, the Philippines wanted Sabah. 

Singapore was asked to leave Malaysia. On 9 August 1965, Lee Kuan Yu signed his Singapore papers as part of the deal. Tunku also prepared our side of the papers. Then Tunku called a meeting in Parliament to inform all of the decision to let go Singapore. Everyone was caught by surprise. But Singapore was free to deal on her own for her own future. Singapore was very brave and Lee Kuan Yu was determined to make good of this granted freedom.

Before Singapore broke away, I remember, our family often visited our relatives in Geylang, Singapore. It was a soy sauce (kicap) village that made kicap HABHAL or kicap kipas udang. That village is no more after Eunos was created as a Malay reservation. We also went shopping in Singapore, after which Padang Besar and Penang each took turns to become good centres for shopping. I remember walking the roads of Singapore and my leg slipped into a small drain by the roadside - it was so painful that I remember the incident to this day, 50 years on.

I remember when we lived in Sabah, there was a lot of commotion about the Philippines wanting to take over Sabah. I was in mid-Primary 3 to mid-Primary 5. My eldest brother Sharif was my latent history teller. Then I also heard about the Vietnam War from him and we sang the jingle, "We won the war in 1964", then later it was "1969". But I wasn't moved by historical events at my age. My heart was on Mt Kinabalu, which created a beautiful scenery that faced our living-room of Flat 1A, Gaya College in Jesselton, Sabah. Life was peaceful in Sabah where we lived. The Kadazan grass-cutters would sing Guantanamera as they cut the grass for our flat. My mother said it is a Spanish song.

My family returned to live in the peninsula after the 13 May 1969 incidences. I didn't get to know about the 13 May incidences till my father mentioned something about it. I couldn't understand nor make out what the 13 May incidences were about when I was in Standard 5A at Zainab Primary School in Telipot, Kelantan. Years later, after I got married, when I was near middle-age, I learned from my husband that people were killed - with black magic and parangs! No wonder my father hardly took us to his village during that time - Kg Baru in Kuala Lumpur - the heart of the killings.

Looking back at our history, I think in our multiracial multiethnic multireligious society, we just have to learn to live together and not make great demands that make it difficult for our leaders. In my family there are Minangs, Arabs, Indians, Chinese, Burghers, Peranakans, and some I don't even know where they fit exactly. But it is best not to demand more than what this country can offer. Malaysia is a small country with limited resources and expertise. There is so much that it can offer and not offer. We must try to understand and make do as best we can and live as one. That is what I think Merdeka means - living together harmoniously as best we can. I don't see why we must out do each other - fight, pull, tug, push, clobber each other. We are Malaysians and that means living together without ill-feelings. We must put aside our differences and live with what we can share with others. We have to be tolerant and think twice because it is easy to hurt and the hurt will last a lifetime. Merdeka will soon come. Let's make the best of it.

Obituary: Datin Paduka Prof Dr Hjh Mehrun Siraj

1948-2021

Introduction

Dr Mehrun Siraj was a professor of law at the International Islamic University Malaysia (IIUM). She had served as an advocate and solicitor, a consultant for UN agencies, and was a former member of the Human Rights Commission of Malaysia (SUHAKAM).

Qualifications

LLB (Hons) (Singapore)

LLM and PhD (London University, School of Oriental and African Studies, SOAS)

Positions held & Affiliations

1. Former Suhakam commissioner.
2. Advocate and Solicitor High Court of Malaya (non-practising);
3. Adjunct Professor, Kulliyah of Laws, International Islamic University Malaysia
4. Board of Directors, Institut Rakyat (under PKR): http://www.institutrakyat.org/about-us/board-of-directors/

Institut Rakyat
6, Lorong 5/17D, Section 5, 46000 Petaling Jaya, Selangor, Malaysia
Phone: +60 (0)3 7931 7890
E-Mail: info@institutrakyat.org
Web: www.institutrakyat.org

Institut Rakyat is chaired by Datuk Seri Dr Wan Azizah Wan Ismail, Institut Rakyat's board of directors consists of Senator Dr Syed Husin Ali, artist, educator and social activist Wong Hoy Cheong, businessman Tan Sri Wan Azmi Wan Hamzah, entrepreneur and investor Dr Tan Boon Kean and International Islamic University Malaysia law professor Dr Mehrun Siraj. Read more: http://www.fz.com/content/prominent-figures-drive-pkrs-institut-rakyat#ixzz2cm94XlDY

Launch of Institut Rakyat
Institut Rakyat - Ke Arah Malaysia Baru (posted on 21 February 2013)
Mohamad Isamuddin blogspot
http://mohamadisamuddin.blogspot.com/2013/02/institut-rakyat-ke-arah-malaysia-baru.html

Listings

Prof. Adjung Hjh. Mehrun binti Siraj
Kulliyah Undang-Undang Ahmad Ibrahim
Universiti Islam Antarabangsa Malaysia
in
Attorney General's Chambers
No. 45, Persiaran Perdana
Precinct
4, 62100 Putrajaya
Tel: 03-8872 - 2000
Tel: 03-8890 - 5670
Email: pro@agc.gov.my
Official portal of the Attorney General's Chambers of Malaysia
http://www.agc.gov.my/index.php?option=com_content&view=article&id=371&Itemid=279&lang=en

Papers, Presentations and Internet Articles

1965-1979

Mehrun Siraj (1965), “The Legal Effect of Conversion to Islam, Viswalingam
S. v. Viswalingam U.(1979)”, Mal. L.R., Vol. 7, No. 1.

2006

Conversion to Islam and its effect on a non-Muslim marriage. (2006)
Prof. Mehrun Siraj
Presented at the inaugural law conference, Overview of Recent Development in Malaysian Law, organised by the Law Faculty of Universiti Malaya and LexisNexis.
From: iMOL Archives (www.indianmalaysian.com)
http://www.indianmalaysian.com/sound/modules.php?name=News&file=print&sid=75

2008

HUMAN RIGHTS IN MALAYSIA: THE LAST TEN YEARS - WOMEN AND RELIGION
Mehrun Siraj
http://www.suhakam.org.my/c/document_library/get_file?p_l_id=24205&folderId=64628&name=DLFE-5413.pdf 

Dr Mehrun Siraj challenges Badawi to be sincere about resolving conflicts between Muslim convert and non-converting spouse.
http://omong.wordpress.com/2008/08/12/dr-mehrun-siraj-challenges-badawi-to-be-sincere-about-resolving-conflicts-between-muslim-convert-and-non-converting-spouse/

The recommendation by a former SUHAKAM Commissioner, Dr. Mehrun Siraj that the Syariah court should not unilaterally make any decisions that might affect the rights of non Muslims, is a sound initiative towards resolving the issue and should be seriously considered by all states.

Bar Council forum on conversion to Islam
MPF PRESS RELEASE
12th August 2008
Dr. Mazeni Alwi
Chairman
Muslim Professionals Forum
http://mpf.org.my/wp/?p=727

2009 

Seminar Agama dan Hak Asasi Manusia : Ke Arah Pemurniaan Kefahaman
Written by Unit Perhubungan Korporat. Posted in Buletin

Kertas 10 "Human Rights and Freedom of Religion" oleh Prof. Dr. Mehrun Siraj (Prof. Adjung, Kulliyyah Undang-undang Ahmad Ibrahim UIAM); (Paper delivered at the Malaysian Human Rights Day 2009, The Human Rights Commission of Malaysia (SUHAKAM), September 2009), page 1 - 31
http://www.ikim.gov.my/index.php/en/buletin/8151-seminar-agama-dan-hak-asasi-manusia-ke-arah-pemurniaan-kefahaman

Child Custody Cases Between Muslim and Non Muslim Parents Needed Resolution
By Saiful Bahri Kamaruddin
http://www.ukm.my/news/index.php/en/research-news/1077-child-custody-cases-between-muslim-and-non-muslim-parents-needed-resolution.html

2010

The politics of dialogue
By K Shanmuga (29 January 2010)
http://www.thenutgraph.com/the-politics-of-dialogue/

2013

Khamis Februari 21, 2013
mStar Online: PKR Lancar Institut Rakyat Kaji Dasar Politik Baru
Oleh IWAN SHU-ASWAD SHUAIB
http://www.mstar.com.my/berita/cerita.asp?file=/2013/2/21/mstar_berita/20130221195143&sec=mstar_berita

Books & Ads

Resolving Child Custody Disputes: The Law & Practice in Malaysia by Dr Mehrun Siraj (LexisNexis, 2012).
http://www.lexisnexis.com.my/store/catalog/apac/catalog.jsp?pageName=catalogProducts&catId=mycat0&id=mycat19&ProductperPage=25&sortBy=name

Dispute Resolution
http://disputeresolutionlaw.info/booksandarticles/resolving-child-custody-disputes-the-law-and-practice-in-malaysia-436.html

Source: LexisNexis
Date of Publication: Wednesday, 01 August 2012
Original Title: Resolving Child Custody Disputes- The Law and Practice in Malaysia
Author/Editor: Dr Mehrun Siraj
Publisher/Journal: LexisNexis Malaysia
Price: RM150.00
ISBN/ISBN-13/ISSN:  9789674000912

Visitations

Law Faculty, Bond University, Gold Coast, Australia
http://www.bond.edu.au/faculties/law/international-students/country-specific-information/malaysia/index.htm

Dialogues

Dialogue with KAMI representatives

http://ms.wikipedia.org/wiki/Ahmad_Lutfi_Othman

Other

Supporter of Checkpoint Theatre in Singapore
http://checkpoint-theatre.org/support-us

Malay Wikipedia on Dr Mehrun Siraj (empty)
http://ms.wikipedia.org/w/index.php?title=Mehrun_Siraj&action=edit&redlink=1

-------------
Life Story

From The Star
Taken from Muslim Life Malaysia (posted Monday, 26 June 2006)
http://muslimlifemalaysia.blogspot.com/2006_06_01_archive.html

By Mehrun Siraj

I grew up in the minority Muslim community of secular Singapore. My teacher father and social worker mother were both social activists and leaders of the community. I consider myself fortunate that because of my mixed parentage, my religious education was a combination of the traditional method of learning about Islam and the broader approach of a convert.

So we had an Ustazah coming to the house to teach us to read the Quran and perform the Solat in the right manner. My mother’s family was strict about performing the five daily prayers right on time and in carrying out all the other obligations imposed on Muslims.

My better understanding of the religion, however, came from my father who was the epitome of Islamic ideals. He emphasized the values that Islam expected of its followers – integrity, diligence, patience, compassion, charity, and the importance of amanah – what we are entrusted with and our duties to discharge that trust in accordance with Allah’s teachings.

I learnt and absolutely believe that the Quran is the Word of God, meant as a guide to mankind for all times and for all places. To me, the Quran is the anchor that prevents the ship of society from being buffeted by the winds of change in human behaviour resulting from a refusal to obey God’s prescriptions for human conduct.

From my constant reading of a paperback copy of Pickthall’s translation of the Quran while I was growing up, I was able to quote in English, verses which were to help me through life’s difficult times. Sadly, despite several forays into intensive Arabic courses, I am still unable to quote the Arabic text.

Surrounded as I was by people who personified Islamic values, it was inevitable that I develop a strong faith. The first test of my faith was when the question of marriage came up. I had been dating a Hindu classmate and under Islamic Law a Muslim woman can only marry a Muslim man.

For a valid Muslim marriage, my intended had to convert to Islam. Perhaps this is why many of my Muslim friends will not date non-Muslim men – to avoid this difficult situation. Our situation was made even more difficult because we were presented with a choice.

We were in Singapore and the Women’s Charter allows a civil marriage between a Muslim and a non-Muslim. Such a marriage would be valid by Singapore law but not according to Islam.

The Islamic Law on capacity to marry is codified from verse 2:221 of the Quran:
“Do not marry unbelieving women until they believe?
Nor marry your girls to unbelievers until they believe?”

Abdullah Yusuf Ali’s commentary of this verse explains: “If religion is at all a real influence in life to both parties or to either party, a difference in this vital matter must affect the lives of both more profoundly than differences of birth, race, language or position in life. It is therefore only right that the parties to be married should have the same spiritual outlook. If two persons love each other, their outlook in the highest things of life must be the same.” That is the traditional view.

There are those who advocate an amendment to the law, arguing that the Quran should be interpreted contextually –relate the text to its socio-historical context and then relate it to the present.

I have done that with the verse above but I am unable to identify the change in society that justifies a shift from the traditional interpretation.

The argument that women today are better educated, economically independent and more mobile does not rebut Abdullah Yusuf Ali’s explanation.

Has anyone studied mixed marriages where only the wife is Muslim? What is the effect on the spirituality of the woman, the upbringing of the children and the general pattern of their lives?

Such studies would be more relevant for consideration than the other reasons that have been advanced.

For example, we are told that other Muslim countries have made the changes and their action hailed as a progressive step forward in guaranteeing Human Rights for Muslim women. Shouldn’t we think about the impact of such changes before blindly following them?

I hear the call to amend the relevant domestic laws so that women can have equal rights with men in relation to the family and thus enable Malaysia to withdraw her reservation to Article 16 of the UN Convention on the Elimination of All Forms of Discrimination Against Women.

Muslims can subscribe to the theory of the universality of Human Rights but only to the extent that it does not conflict with clearly stated principles in the Quran. We cannot reject Quranic verses just to bring ourselves in line with UN Conventions and the practice in other parts of the world.

Should the fear of being labelled “backward” push us into reforming our Islamic laws? Shouldn’t the fear of incurring Allah’s wrath be a more important consideration in our deliberations?

Thirty five years ago, I could not see any reason for going against the Word of God, whatever the law of the land provided, and today, I am still unable to find the justification for rejecting the Quranic injunction.

So what does one do when the person one loves refuses to convert to Islam? My advice to everyone in that situation has always been the same – break up and go your separate ways. I have been asked how I can be so heartless when Islam itself is not heartless.

Unfortunately, I have not found any verse that says it is all right to go against the teachings of the Quran for the sake of someone you love. No matter how much we may love a fellow human being, we must love Allah even more. And that, I guess, is the bottom line – how much do we love our God?

Those who believe know that Allah will give them what is best for them, even if it is not what they want. For me, it was a happy ending.

The only love in my life had been attracted to Islam from his school days in Penang when he watched Anwar Fazal’s family going to the mosque for Friday prayers in their “furry” Pakistani caps (as he called them). His knowledge and belief increased as he read all the books on Islam in my father’s vast collection during the six years of our courtship, so when the time came, we had an akad nikah in secular Singapore.

Now retired, the writer has served as a Professor, an Advocate and Solicitor, a Consultant for UN agencies, a Commissioner of Human Rights and an NGO activist. 

-----------------

Updates:

TheStar, Nation, Tuesday, 29 June 2021 5:16 PM MYT

Ex-Suhakam commissioner Mehrun Siraj passes away.

https://www.thestar.com.my/news/nation/2021/06/29/ex-suhakam-commissioner-mehrun-siraj-passes-away

Datin Dr Mehrun Siraj passed away early Tuesday, 29 June 2021, at her home. She was 75. Her husband is Sulaiman Abdullah, former Malaysian Bar president.

Her son is Huzir Sulaiman, a playwright and actor.

Dr Mehrun was a former professor of law and served as an advocate, solicitor and consultant for UN agencies.

-------------------------------------

Malaysiakini 30 June 2021

• Mehrun Siraj's mother: Khatijun
• Mehrun Siraj's siblings: Zaibun, Anwar, Naeem
• Mehrun Siraj's fondness: literature, classical music (Indian, Chinese, Western) and theatre
• Mehrun Siraj's husband Sulaiman Abdullah, former Bar Council president
• Mehrun Siraj's son: Huzir Sulaiman
• Mehrun Siraj's DIL: Claire Wong Chui Ling

The Sarkies Brothers and the E&O Hotel in Penang

From the book: The E&O Hotel. Pearl of Penang by Ilsa Sharp (2008).

Page 28: The Armenians are devout Christians. The four Armenian Sarkies brothers who founded the E&O Hotel in 1885 were Martin, Tigran, Aviet and Arshak. The Armenian name Sarkies could have come from Sarkissian or their father's first name, who was named Sarkies Martyrose Ter Woskanian. Tigran was the first brother to settle in Penang (there is no date mentioned). However, Martin (b.1852) had visited Penang in 1869.

Page 29: Shows a family photo of the Sarkies.

I attended the Penang Story Lecture: "Penang and the Hajj 2013" on 17-18 August 2013 at the E&O Hotel. Present were Rukiah Hanoum Omar Farok and her second cousin, Mohd Aiyob Mohd Aziz. She is the granddaughter of Sir KM Ariff. Mohd Aiyob is the the grandnephew of Sir KM Ariff.

I was walking from the dining hall to the Palm Lounge with Rukiah Hanoum when we stopped and I took her photo in the corridor. There were three oval frames on the back wall which at the time were unknown to me. However, when I returned to Kelantan and I was reading Ilsa's book, it contained the same portraits of the three gentlemen, and they were actually the founders of the E&O Hotel in Penang.

I then went through my digital album and got to the photo of Rukiah Hanoum with the three gentlemen's portraits on the wall. True enough, the three portraits on the wall were the founders of the E&O Hotel. I worked all morning today, to edit the photo - to crop just the three gentlemen. The middle portrait was a bit difficult to work on as the top of the frame was not in the photo (truncated). I had to tweak it to make a new photograph altogether. Then I created some text to go with the three portraits. I think my new photograph of the three gentlemen is better now. I have included the three names so I know who they are.

Dr Sun Yat-sen

I heard his name when we studied History in secondary school. I never liked history, so my sister dictated history throughout my school days, and I learnt history that way. I never quite understood what history was about and why we needed to even study it in school. Now that I'm writing on history, I understand some bits and pieces of history.

I was walking around in the E&O Hotel, exploring all nooks and corners, doors and hallways. I stumbled across two unusual looking cabinets full of photographs. I wondered why the E&O kept photographs in the cabinets. So I took a closer look. And to my surprise, the cabinets contained portraits of important people in history. I saw Tunku Abdul Rahman, Dr Sun Yat-sen, Charlie Chaplin, and some others. I was about to leave the cabinets alone when I thought to take a second look at the photos. I looked at the portrait of Dr Sun Yat-sen. I don't know him except by name. My sister would love to hear about him as he was one of those she loved to tell about when I was a student. So I snapped a photo of Dr Sun Yat-sen for her. Unfortunately, when I got back to our late mother's house (now my sister's house), I forgot altogether to tell her about the Dr Sun Yat-sen portrait I saw in a cabinet at the E&O Hotel. That's the problem with short memory span - things slip easily.

Anyway, I worked all morning on the portrait to improve it a bit, so I can upload a better portrait of Dr Sun Yat-sen. The original one I took had me in the background as a glassy image with my name tag (not good). Below is the improved image I made of the famous Chinese leader.

I attended the Penang Story Lecture on "Penang and the Hajj 2013" for 2 days, 17-18 August 2013 at the  E&O Hotel in Penang. I went on a tour organised by the Penang Heritage Trust (PHT). The President, Khoo Salma Nasution was our tour guide. We visited the 'Dr Sun Yat-sen Penang Base' at 120 Armenian Street, Penang. I took some pictures after we were allowed to do so by Salma. This was where Dr Sun Yat-sen and his followers had discussed plans for the revolution which then took place in China. You can read up further about the Chinese Revolution. 

My medical students covered this topic when they presented on Chinese Traditional & Complimentary Medicine, under History of Medicine, for the General Block (Foundation Block) in Year 1 Medicine. This is the first lecture & student presentation that all medical students have to attend, learn together and do together. Input of this type is a very good eye opener to link present medical studies to our past history, and history of our region and people (Asia and Asiatic people). Even though we live and learn modern medicine in Kelantan, we also learn about ancient Chinese history of mainland China! That is what I call internationalization of learning, or global learning. Medical students seem to like and enjoy this particular mode of learning. It does require a lot of effort on my part to search for good resources for my medical students, in order to make 'history come alive' for them.

Eastern Smelting Company (ESCOY)

From the book, The Chinese in Penang. A Pictorial History by Tan Kim Hong, page 103 (Areca Books, 2007). 

The pioneer Chinese tin smelter of Penang was Lee Chin Ho (Li Zhenhe 1863-1939). He was the son of Lee Pean Peh (Li Bianping). Lee Chin Ho was a Hokkien from Changjiang She, Shandu in Haicheng District in China. He founded the Seng Kee Tin Smelting Works in 1898 at 73 Dato Kramat Road in Penang. In 1907, it became the Eastern Smelting Company (ESCOY). Many tin miners of the FMS (Federated Malay States) sat on its Board of Directors (BoD).

Lee Chin Ho contributed significantly to his community. He was a member of the Penang/Georgetown Municipal Board, member of the Chinese Advisory Board, trustee of the Rubber Trading Association, trustee of the Chinese Town Hall, trustee of the Chung Hwa Confucian School, and trustee of the Chinese Recreation Club. He was the Chairman of Penang's Lee Kongsi (Lishi Zongci), President of the Penang Buddhist Association and Vice-President of the Penang Chinese Chamber of Commerce.

Lee Chin Ho passed away at age 76, 2 years before WWII broke out in Malaya. The reason for his demise is unknown but it is possible that he died of old age.

Page 103 shows 3 photographs of the old smelting furnaces, the main engines used for smelting tin into ingots (tin ingots), and a full view of the smelting works at 73 Dato Kramat Road in Penang - which had one tall brick chimney amidst low lying village buildings, all sited in a valley.

- . - . - . - . -

- . - . - . - . -

From the book, Penang Trams, Trolley Buses & Railways. Municipal Transport History 1880s-1963 by Ric Francis & Colin Ganley, pages 91-95 (Areca Books, 2006).

Page 91 shows a photograph of the Eastern Smelting Company (ESCOY) railway, with the rail cars (wagons) being pulled by a Bo type locomotive No. 2 which had 2 vertical poles in front. The train was travelling along Weld Quay. Photo courtesy of ESCOY.

Page 92 shows a photograph of an ESCOY train passing in front of the buildings at Weld Quay. Electric lamp posts can be seen near the buildings - this photo would be after 1904. Photo courtesy of Malcolm Wade.

The ESCOY (Eastern Smelting Company) was established in 1898 at (73) Dato Kramat Road in Penang. It was Penang's, Malaya's and Malaysia's longest-running and largest tin smelting works. 

The electric trains were initially part of the George Town Municipal Tramways but were later operated by the George Town Municipal Transport Department. The locomotives initially had single vertical poles and later double vertical poles which supplied electricity from the overhead electrical lines. The first two electric locomotives were obtained in 1920 - they were purchased from an American company (there is no mention of the company's name but it could be the same supplier of trams used in downtown San Francisco).

The tramway with single pole was closed in 1936 (after existing for 16 years), and was replaced by the trolleybus system with dual poles for overhead electricity supply.

Page 93 shows 3 photographs and an 1893 map (modified in early 1900s). The ESCOY deployed the Penang Municipality's electricity to bring tin ore in wagons from the jetty to its smelting works in Dato Kramat Road. 

The first photo shows the E.S.C. No. 15 train returning with purified shiny tin ingots to the harbour. The Penang Harbour Board's diesel locomotives then pulled the wagons to Swettenham Pier for the tin ingots to be loaded onto ships for export to Britain. A 2-funnel ship awaits by the pier - it probably has the name Malaya Singapore (?). Photo courtesy of Malcolm Wade.

The second photo shows 4 tramlines converging and criss-crossing near the clock tower (probably after 1912). A warehouse was nearby and a boat was waiting by the harbourside. There were steps leading up to a white platform near the clock tower. The railway or tramlines probably ended just before the clock tower. This view could be down King Edward's Place viewed from a ship or watch tower.

The third photo shows 2 trains (E.S.C 14 and unknown) being pulled by 2 locomotives in tandem at Weld Quay, some distance from Swettenham Pier. An RSJ trolleybus No. 33 can be seen passing between the trains and two parked Model-T Fords.

Page 94 shows an enlarged photo inside one of the ESCOY storage sheds at the jetty. The shiny tin ingots were being loaded onto the wagon E.S.C. No. 12 and would be taken down to the godowns at the jetty. Each labourer carried a tin ingot on his bare right shoulder. The men were dressed in long shorts and without shirts and shoes (barefoot). A cloth is tied around the wait as belts and for added strength. Some had belts. The 2 supervisors (mandor) wore white shirts and long pants.

The Municipal Tramways owned the electric railway system and locomotives. The ESCOY owned 25 wagons which were attached to the locomotives. The trains ran a stretch of 1.7 miles from the jetty to the ESCOY in Dato Kramat Road. ESCOY had 150 yards of railway in its compound. Diesel locomotives operate at Swettenham Pier.

Each locomotive could pull 25 tons of load. There were 5 wagons attached to each locomotive. This means that each wagon carried 5 tons of load (tin ingot or tin ore). The speed limit was 5 mph, for safety and slow enough so that the rickshaws could follow the trains.

The locomotives gave way to the trolleybus. When the locomotive travelled on the trolleybus route, the vertical pole on the trolleybus is pulled down to allow the bus to pass.

Page 95 shows 2 photos at 2 different locations.

The first photo shows 2 men near 2 locomotives (No.1 and No. 2) and 2 ESCOY wagons in tow, with a shed behind the train at the ESCOY compound in Dato Kramat Road. Both locomotives had 2 poles to link to the overhead powerline. One man was dressed in singlet and kain pelikat but was barefoot. The other man who stood nearby was in uniform - they were probably discussing. A Morris Minor (number plate P 5874) is parked near the shed - it probably belonged to the boss of ESCOY at the time. The man in uniform was probably waiting for the locomotive driver; he maybe the wagon guard who usually sits on the load in the first wagon after the locomotive. He probably is the one who is in-charge of connecting the wagons either to the electric locomotives at ESCOY and at the diesel locomotives at the harbour. Photo courtesy of ESCOY.

The second photo shows locomotive No. 3 pulling 4 wagons to the jetty. It showed 5 people doing various activities. A man in shorts walked along the 5-foot pathway. A locomotive driver in uniform stands in engine No. 3. A man in short khaki uniform, with scarf and hat sit atop the load in the first wagon. A man wearing a hat and withhis back to the camera was working on a nearby lorry(?). A Caucasian man in shirt and short and without a hat, crosses near the end of the last wagon pulled by No. 3. A trolleybus is some distance behind the train. There are many different types of buildings. The biggest building is of brick and with ceramic roof tiles. There is a big attap building with four smaller attap buildings by the roadside. There were many big trees behind the attap buildings and near the big brick building. The photo was probably taken in the late afternoon since the photo was very bright but the shadows were long. Photo courtesy of ESCOY.

The railway in Penang was continued to be used by the Japanese during WWII (1941-1945). However, the Japanese used soft soap to lubricate the axle. What an ingenious way to be do things!

For whatever the reasons maybe, sadly, the railway was closed down in December 1956. (The trolleybuses became a new mode of transport.)

On 1 January 1957, the motor transport department took charge of the railway track which was still in good condition. 

According to Tok Chu, the ESCOY was replaced by flats.

The ugly looking yellow Scamell scarab is displayed at Penang Museum but there is no further information about its use in the early smelting works in Penang, except that it pulled wagons of iron ore from the jetty to the smelting works.

A Scamell scarab at Penang Museum - this triple-wheeler hauled tin ore from the Weld Quay jetty to the smelting plant at 73 Dato Keramat Road. Tin ingots were returned to the jetty. Ships exported tin to Britain.

Professor Eric Tagliacozzo

Professor Eric Tagliacozzo will be at the conference, "Penang and the Hajj 2013", 17-18 August 2013, which will be held at the E & O Hotel in George Town, Penang.

Eric is a Professor of History at Cornell University. His interests include research on Southeast Asia. He has written 2 good books:-

1. Southeast Asia and the Middle East. Islam, Movement, and the Longue Duree (2009, NUS Press).

2. The Longest Journey. Southeast Asia and the Pilgrimage to Mecca (2013, Oxford U. Press)

Prof Eric Tagliacozzo of Cornell University

Eric teaches Studies on Southeast Asia and Islam, focusing on culture, traditions and literature of the various communities. He is in charge of the Asian Studies at Cornell University.

He is also editor for Indonesia Journal which is available online. He is Director of the Digital Archives for Indonesia Journal, which offers digital archive of all issues (published bi-annually). These issues are available by subscription and are freely accessible after 5 years from date of publication.
http://cip.cornell.edu/DPubS?service=UI&version=1.0&verb=Display&page=past&handle=seap.indo

Obituary: Dr Robert TJ Bates

B. Z. has left a new comment on the post "The Last Of The Great Doctors of Kota Bharu": 

Sad to inform that Dr. Bates has just passed away today. May he Rest in Peace. 


Steve has left a new comment on the post "The Last Of The Great Doctors of Kota Bharu": 

We are all sadden to say that Dr. Roberts Bates was called home to be with the Lord on Tuesday 13 August 2013 at around 13 30 hours. Let's pray for his soul...SCRC.

Internet pics

My notes:
Dr Bates was an Australian general practitioner (GP) in Kota Bharu, Kelantan. When we came to live in Pengkalan Chepa and bought food, especially bread from the Cold Storage in Kota Bharu, we would pass by 2 clinics - the Dispensary (later Merican Dispensary) and the Bates Dispensary. There was another clinic, Aziz Dispensary in the 1970s near the bus station and the first nasi briyani shop in Kota Bharu (Rahim Briyani?).

Dr Haji Abbas bin Haji Alias (1914-2004)

His biography in Biography of the Early Malay Doctors 1900-1957 Malaya and Singapore
https://www.facebook.com/

This is a re-post from the blogspot: http://groups.yahoo.com/group/dunia-politik/message/2421

Mengenang Dr Abbas Alias (1914–2004)
Monday, September 06 @ 16:41:59 MYT

Oleh Ahmad Lutfi Othman

SELALUNYA apabila dirujuk sejarah perkembangan PAS, ramai – bahkan ahli-ahli PAS sendiri -- tidak mengenali pemimpin besar parti itu, terutama sebelum era Dr Burhanudin Al-Helmy – Zulkifli Mohamad. Malah kalau ditanya siapa presiden terdahulu PAS, yang terlintas di fikiran, selain kedua-dua tokoh tadi, ialah Almarhum Asri Muda, Yusof Rawa dan Ustaz Fadzil Mohd Noor.

Sedangkan asas kekuatan PAS di peringkat awal penubuhannya diusahakan, antara lain, oleh Almarhum Dr Abbas Alias, Yang Dipertua Agung PAS kedua. Bagi mereka yang mengikuti sejarah, beliau sering diingati kerana sumbangan besarnya di waktu parti Islam itu melalui saat-saat kritikal selepas Haji Ahmad Fuad meletakkan jawatan pada 26 September 1953 ekoran pertikaian sama ada mahu menyertai rundingan kemerdekaan anjuran UMNO dan MCA (National Convention) ataupun Dato’ Onn Jaafar (National Conference).

Majoriti pimpinan PAS yang bermesyuarat di pejabat agung PAS ketika itu, Madrasah Masriyah, Pulau Pinang, cenderung kepada National Convention, sedangkan Yang Dipertua Agung, Ahmad Fuad yang merupakan penyokong paling setia Onn memilih National Conference. Keputusan dibuat melalui pengundian.

Pemimpin yang baik

Kepimpinan PAS terpaksa dipegang oleh Dr Abbas, Timbalan Yang Dipertua Agung, yang ketika itu berada di New Delhi kerana menghadiri satu seminar anjuran WHO. Beliau hanya tahu Ahmad Fuad meletakkan jawatan sekembalinya ke tanahair. Almarhum Asri Muda menyifatkan “Dr Abbas adalah seorang yang baik, yang boleh diberikan kepercayaan sebagai seorang pemimpin. Tetapi oleh sebab beliau berkhidmat sebagai pegawai kerajaan, maka beliau tidak dapat memberikan khidmat sepenuh masa.”

Timbalan Presiden PAS, Ustaz Hassan Shukri menyifatkannya sebagai “penyelamat”. Ini kerana Dr Abbas meletakkan asas kukuh buat PAS menghadapi cabaran sengit selepas itu terutama bila beliau berjaya mendaftarkan Persatuan Islam Sa-Malaya (Pan Malayan Islamic Party) beberapa minggu sebelum pilihanraya 1969. Difahamkan beliau mendapat bantuan dari kenalan baiknya, berbangsa India, ketua kerani di Pejabat Pendaftaran Malaya, di Pulau Pinang, yang kebetulan pernah dirawatinya.

Ketika mula dilantik mengetuai PAS, dengan rendah diri beliau berkata: “Saya mengambil tempat ini kerana saya ingin melihat pergerakan berasaskan agama ini maju dan berkekalan.” Dalam masa sama, beliau memuji sikap Ahmad Fuad, yang walaupun meninggalkan parti tetapi tidak pernah mengeji PAS. Ternyata beliau tidak senang jika ahli-ahli PAS secara sembrono mengecam bekas ketua PAS itu.

Bagaimanapun pastinya ramai tidak mengetahui pendirian tegasnya menolak pelawaan bekas Menteri Besar Selangor kedua (1949-55) dan Gabenor Pulau Pinang (1957-67), Raja Tun Uda Raja Mohamad (ketika itu Setiausaha Kerajaan Negeri Selangor), bagi mempelopori penubuhan UMNO di negeri itu, pada lewat 1940-an. Namun tidak dapat dipastikan jemputan itu atas inisiatif peribadi Tun Uda ataupun sebagai mewakili Tunku Abd Rahman.

Menurut anak sulungnya, Taib Abas -- bekas wartawan yang juga penulis buku-buku mengenai Freemason, sebuah gerakan sulit Yahudi -- Dr Abbas menolak secara lembut pelawaan itu sambil menegaskan dia hanya tahu politik Islam. “Corak politik lain (seperti dibawa UMNO), saya tak tahu,” kata Dr Abbas. Maknanya, sejak awal Dr Abbas dapat membayangkan kecenderungan masa depan politik UMNO yang tidak diasaskan kepada ajaran Islam.

Jika tidak, mungkin Dr Abbas dilantik MB Selangor yang pertama selepas Merdeka! Nyata beliau tidak memilih kedudukan dan kuasa, sebaliknya menurut nuraninya yang mahu bersama pertubuhan yang hanya memperjuangkan politik Islam.

“Melihatkan banyaknya buku-buku tentang penubuhan negara Pakistan di rumah, saya kira arwah mendapat inspirasi dari sana. Pendeknya, dia hanya tertarik dengan politik Islam,” cerita Taib. “Semasa kecil beliau bercita-cita menjadi peguam, tetapi tidak dipersetujui ayahnya, Hj Alias, Kadhi Setiawan,” kata Taib. “Datuk saya kata, peguam banyak cakap tak betul,” tambahnya, sambil ketawa kecil.

Malaya kepunyaan bangsa Melayu

Sikap dan pendirian tegas PAS di bawah Dr Abbas (walaupun tempohnya pendek, tiga tahun dua bulan) khususnya mengenai rundingan kemerdekaan dan kelayakan mengundi terakam baik dalam sejarah. Asas ketuanan Melayu dalam sebuah negara merdeka ditekankan oleh PAS kepada Rombongan Merdeka ke London. PAS mengingatkan rombongan itu, “janganlah sama sekali melupakan bahawa Malaya atau Tanah Melayu ini kepunyaan bangsa Melayu dan bangsa Melayu berhak terhadap untung nasibnya.”

PAS juga membantah prinsip Jus Soli yang dicadangkan Perikatan yang memudahkan rakyat asing mengundi. UMNO dilihat mempertaruhkan maruah dan kehormatan Melayu semata-mata kerana mahu merdeka.

Mengenai kesediaan PAS menyertai rundingan Merdeka tajaan UMNO, Asri menyimpulkan: “Ia merupakan satu sejarah bagaimana kerjasama antara PAS dengan parti-parti lain dapat diadakan bila-bila masa saja, terutamanya apabila menghadapi sesuatu masalah yang besar, yang hendak diperjuangkan.” Dr Abbas digantikan oleh Dr Burhanuddin Al-Helmi sebagai YDP PAS ketiga, pada 25 Disember 1956, dalam muktamar ke-5.

Beliau mendapat pendidikan di Universiti Singapura, seterusnya mengikuti kursus lanjutan di London. Beliau pernah mendalami ilmu pentadbiran kesihatan di bawah Rancangan Colombo, di Kanada. “Meskipun beliau seorang profesional tetapi jiwanya melekat kukuh kepada perjuangan Islam, yang dipelopori ulamak,” kata seorang aktivis PAS yang pernah berkempen untuknya ketika Dr Abbas bertanding di Titiwangsa.

“Beliau sentiasa mendalami ilmu-ilmu agama, hampir setiap malam dia mengikuti kuliah agama di masjid-masjid, tabiat yang dimulakan ketika muda sehingga ke usia lanjutnya. Banyak amalan yang diamalkan setiap hari diperolehi dari kuliah-kuliah berkenaan,” kata Taib lagi. “Dia bukan hanya mendengar tetapi sentiasa membawa buku catatan. Beliau mengingatkan saya, dalam politik Islam tiada istilah pencen. Sebab itu beliau bersedia dilantik AJK PAS Pusat kemudiannya walaupun pernah menjadi tokoh no. 1 PAS.”

Sekitar tahun 50-an dan 60-an, Dr Abbas kerap ke Makkah, mengetuai rombongan perubatan jemaah haji, sehingga digelar “Dr Haji”. Beliau menubuhkan ‘cawangan’ PAS di sana, yang dianggotai orang-orang Melayu yang bermastautin di Makkah.

Merintis jalan

Meskipun terikat dengan Peraturan Am Kerajaan, ke mana saja Dr Abbas bertugas, yang pastinya beliau akan menyediakan tanah yang subur buat perkembangan PAS di situ. Beliau pernah menjadi ketua perubatan dan kesihatan di Terengganu, Perak, Pahang dan Melaka. Malah PAS menemui tapak kukuhnya di Kelantan terutama mempengaruhi tok-tok guru pondok terkemuka ketika era Dr Abbas. Dua ranting PAS di Johor berjaya ditubuhkan pada tahun 1954.

PAS yang bermula di Perak dan kemudian berkembang ke Pulau Pinang mendapat laluan mudah ke Terengganu ketika Dr Abbas berkhidmat sebagai Ketua Pegawai Perubatan Terengganu. Dalam buku “Memoir Politik Asri”, bekas YDP PAS itu mencatatkan: “Maka dengan kerjasama Dr Hj Abbas, saya mendapat banyak kemudahan untuk mengembangkan PAS di Terengganu. Banyak kesempatan mengadakan penerangan secara terbuka daan dengan langkah yang dijalankan secara rapi, PAS memperoleh beberapa pemimpin tempatan.”

Mungkin golongan profesional yang kini membanjiri PAS dapat mengambil iktibar dari pengalaman Dr Abbas itu. Beliau bijak memperuntukkan masa antara kerjaya sebagai pegawai perubatan dengan kerja-kerja jamaah, terutama pada peringkat mengasaskan kekuatan di kawasan-kawasan baru.

Dr Abbas pernah menjadi Yang Dipertua Persatuan Bola Sepak Melayu Selangor. Almarhum dilantik Pengerusi Jawatankuasa Masjid Jamek Kuala Lumpur, yang merupakan masjid terulung ketika itu, yakni sebelum terbinanya Masjid Negara. Beliau meninggalkan seorang balu, Toh Puan Azizah Hassan dan 12 anak. Seorang darinya mengikut jejak beliau sebagai doktor, iaitu Dr Siti Fathimah, radiologis di Hospital Besar Melaka.

Pembaca setia Harakah

“Di akhir usianya, beliau tetap setia mengikuti perkembangan parti melalui Harakah. Malah ketika uzur beliau meminta anak bongsunya membaca untuknya,” kata Taib. “Bila mendengar cadangan PAS menimbang keanggotaan bukan Islam sebagai ahli bersekutu, katanya, itu cadangan yang baik.”

Saya amat bersetuju dengan cadangan awal untuk mengabadikan nama Almarhum Dr Abbas pada mana-mana sekolah, dewan, atau pusat tarbiyyah PAS sebagai mengenang jasa, ketokohan dan sumbangan beliau terhadap pemantapan asas politik Islam di negara ini. Al-Fatihah buat tokoh profesional ulung PAS yang berjiwa ulamak itu. - zs

Source:
https://groups.yahoo.com/neo/groups/dunia-politik/conversations/topics/2421

External link:

Dr Siti Fathimah bt Datuk Dr Haji Abbas Gmail LinkedIn