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

Conference of SM&HO 1957

Conference of State Medical & Health Officers and Ancillary Department Heads
Office of the SMHO, Negeri Sembilan, Seremban. 2 Dec 1957

Photo:
1-3 Unknown 4. Dr Abbas Alias 5-10 Unknown 11 Dr Abdul Ghani Mohammad
12-13 Unknown 14 Dr Abdul Karim Nawab Din 15 Dr C Nadarajah (Ag SMHO NS)
16 Unknown 17 Dr Din Ahmad 18 Dr MJ Che Lah (SMHO Pahang)

MMA GM 1964 @ UM

Malayan Medical Association, General Meeting at the University of Malaya, Kuala Lumpur, 1964.
Attended by 76 doctors.

Red dots are identified doctors.
Back row, from L to R: 10. Dr Ariffin Ngah Marzuki.
Standing middle row, from L to R: 9. Dr MJ Che Lah 10. Dr Hj Mohamed b. Mohamed Ibrahim 21. Dr Devaraj 22. Dr Abraham.
Seated, from L to R: 6. Dr Megat Khas 7. Dr Abdul Ghani Mohammad 8. Dr Teh Lean Swee 12. Dr Abdullah Ahmad 13. Dr SMA Alhady 14. Dr Din Ahmad 21. Dr Omar Din 25. Dr S. Parampalam.

The main (first) photo was obtained from Dr MJ Che Lah's private collection. Dr Abdul Ghani's daughter, Fadzilah Ghani also sent the same photo, but with more details written by her father, Dr Abdul Ghani bin Mohammad. Photos 2 & 3 are derivatives of the first photo - I have enlarged the faces so it is easy to see them without a magnifying glass.

MMA photo 1

MMA photo 2

MMA photo 3

Penang

International Conference:

Penang and the Hajj, 17-18 August 2013

The E&O Hotel, George Town, Penang, 9am-5pm

E&O Hotel

Register before 9 August 2013

More at:

http://www.pht.org.my/?page_id=1279

Penang Heritage Trust (PHT)

http://www.pht.org.my/

http://170030258www.igeorgetownpenang.com/section-1/2008-11-27-05-09-06/44-penang-heritage-trust-

http://www.penang-traveltips.com/penang-heritage-trust.htm

Contact Us:

Penang Heritage Trust

26 Church Street (26 Lebuh Gereja)
George Town

10200 Penang
Malaysia

info@pht.org.my
Tel: +604 264 2631
Fax: +604 262 8421
GPS Coordinates: 5.417915, 100.341557

Good photos of Penang & Miscellaneous:

Photos & text by iGeorgetown

http://igeorgetownpenang.com/

http://170030258www.igeorgetownpenang.com/

Photos by tourists

http://www.worldisround.com/home/brecky/penang/index.html

Masjid Kapitan Keling
http://www.penang-traveltips.com/kapitan-keling-mosque.htm

Penang hospitals
http://www.penang-traveltips.com/penang-general-hospital.htm

Penang Global City Centre (PGCC)
http://en.wikipedia.org/wiki/Penang_Global_City_Centre

Penang Monthly Archive
http://penangmonthly.com/archive/

Penang foundation stone at Northam Road, George Town. The state name Penang comes from the Malay word buah pinang (refers to the areca nut) but just the word pinang suffice, and becomes Penang. The island once had many areca nut palms which preferred the well-drained hilly and sandy soil and salty sea breeze for optimum growth.

The 1918 influenza, plague and cholera almost decimated the inhabitants of Penang. This scene was along Weld Quay, where junks and medium-small ships came to berth right at the waterfront. The presence of an electric tram indicates 1904 onward. Bullock carts were the main mode of transport.

Batu Ferringhi beach, in North Beach and in north bay ... a place where the Portuguese landed in Penang - could be before 1511, before they attacked Malacca in 1511. The Malacca people called them Orang Peringgit. In Penang, Ferringhi could be an Arab word since there is no letter P in Arabic. Ferringhi could also be derived from the Tamil word Ferringhiar or similar.

Old shophouses and godowns at Ghat Lebuh Aceh in George Town, Penang. These are now dilapidated but some have been restored and are in use.

KOMTAR, once the only landmark of Penang. Now we also have the Penang Bridge. 
KOMTAR occupies the former site of the Chowrasta Malay School (before relocation to Jalan Hatin/Hutton Lane).

Indian cloth shop in Little India, George Town in Penang

Masjid Jamek Melayu Aceh, George Town in Penang

Masjid as above

The Quran School at Masjid Jamek Melayu Aceh, which evolved to become the famous Al-Mashoor School we have today.

Masjid Kapitan Keling, built in 1802 on the land of Kapitan Keling, an Indian Muslim headman and mosque founder Cauder Mohideen (Kader Mydin), who endowed his land (waqf land) for Muslim usage (tanah wakaf).

External link

http://alkhauf.blogspot.com/2011/09/mahani-musa-universiti-sains-malaysia.html

Fort Cornwallis

George Town as a capital city

The Malays called the city Tanjong Penaga after the large hardwood trees that grew aplenty here. The British called it Cape Penaigre and mapped it as such in early maps of Penang. This was initially renamed after the ruling British monarch and was spelled as George Town, then as Georgetown, and now we are reusing the initial spelling, George Town, and sometimes initialled as G.T.

Fort Cornwallis as a non economical and wasted British fortress

Fort Cornwallis is a British fort in Penang at Tanjong Penaga. It was made partly using the blasted remains of the Malacca fort, A Famosa. The fort is not so high but high enough than the average Malay man. It is not that imposing or scary and does not make the hair stand. It is quite a benign fort, and looks neat in place.

The main entrance to the fort faces the padang. There is an amphitheatre in the centre which was built later, and the walls all round the fort have an earthern platform (ramparts). The convict cells are on ground level and are nearest the clock tower and Light Street. The chapel is at the corner nearest the court building outside. There is an access door at Fort Road, and another small access door facing the Esplanade - they were probably for bringing in convicts or goods, or getting rid of the dead in the secrecy of the night. There are a few wagons and big wagon wheels on display inside the fort.

Francis Light had the fort built without first obtaining consent from Lord Minto in India. Francis Light went ahead to have the fort built by the newly arrival of Indian convicts. He did not wait for Lord Minto's reply to his request. He was impatient and disregarded company rules when he built the fort. Even after the fort was ready and Lord Minto visited to see the fort for himself, he thought is was a waste of money of the East India Company coffers. Lord Minto was displeased with Francis Light and the fortress.

Francis Light and his mistress Martina Rozells lived in a house near Church Street before moving to another house whose grounds are now occupied by the St Xavier's Institution. Suffolk House is further up on Ayer Itam Road, beside the Methodist Boys' School (MBS), and close to the Al-Mashoor Boys' School. Francis Light and Martina Rozells had five children, including William and Mary. William resembled his father; Francis Light's statue is actually that of his son. This was because there was no photo of Francis Light when his statue was to be made, and sculptors had used his son's photo to create the father's statue.

After Francis Light died of malaria on Penang island, Martina Rozells remarried to another English man. The wedding took place in the chapel inside the fort. It was the first marriage there.

Francis Light is interred at the Christian cemetery at Northam Road in George Town, quite close to the sea. There are various graves here. Francis Light's cuboid grave bears his name. Most of the graves here are run down and uncared for.

Seri Rambai the Dutch VOC canon

An elaborate Dutch VOC canon is also present at one corner of the fort, nearest the Esplanade and Town Hall. There are Jawi inscriptions on the Dutch VOC canon. I tried to decipher but can't get the story right. If I understand it right - it seems that the Dutch VOC canon was gifted (menghadiahkan) to the Malay sultan (Maharaja Sri Sultan) and his warriors (panglima). But who was the sultan then in Malacca during Dutch VOC era? Were the Dutch communicating with any of the Malay sultans?

Why was the name Seri Rambai given to the Dutch VOC canon? Buah rambai is a tropical fruit and the fruits appear in clusters. The buah rambai flesh is see-through - like fetus in amniotic fluid! Yes, they look like fetus in amniotic fluid!

Meriam Seri Rambai - a beautiful Malay name for the Dutch VOC canon

The Seri Rambai Dutch VOC canon seated solo, facing North Beach and North Bay, Penang, which opens beyond to the vast Indian Ocean, and Thailand, Burma and northern India.

Affandi tried to decipher the Jawi inscription on Seri Rambai, the Dutch VOC canon

Seri Rambai, the Dutch VOC canon at Fort Cornwallis in Georgetown, Penang; did it come from A Famosa in Malacca?

VOC emblem on the 17th Century canon, Seri Rambai - this is such a beautiful canon.

Mysterious Jawi inscription on the Dutch VOC canon. The bigger story behind the Jawi inscription tells the canon was gifted to the Sultan of Johor and was brought to Batavia in Java. It was to be brought back to Malaya when the Johor ship carrying the canon ran aground in the Straits of Malacca. The canon was later recovered by the British and was laid here at Fort Cornwallis. There maybe other versions of this story.

External links about Seri Rambai and the Dutch VOC canon:

http://igeorgetownpenang.com/igt-photos/places-of-interest/409-seri-rambai-cannon-at-fort-cornwallis-penang