Sanggupkah Anda Menderma??? - Terengganu
Transcription
Sanggupkah Anda Menderma??? - Terengganu
Special Edition Sanggupkah Anda Menderma??? Pemindahan organ adalah satu kaedah rawatan dalam dunia perubatan moden yang terbukti berkesan merawat pesakit. Pendermaan organ ialah satu proses mendermakan bahagian tubuh badan seseorang kepada orang lain. Ia melibatkan pembedahan dan pertukaran organ yang rosak dengan organ baharu daripada seorang penderma. Dari perspektif Islam, hukum pendermaan organ adalah harus sebagai amal jariah dan agama lain juga mengiktiraf pendermaan organ sebagai sesuatu yang mulia kerana dapat menyelamatkan nyawa. Akta Tisu Manusia 1974 membenarkan penggunaan bahagian tubuh anggota orang yang mati untuk tujuan perubatan, penyelidikan dan pendidikan. Walau bagaimana pun, kebenaran dari keluarga waris diperlukan sebelum ianya dilakukan. Pada Jun 1970, Majlis Fatwa Kebangsaan mengharuskan pendermaan organ dengan syarat ia tidak melibatkan jual beli dan perniagaan. Secara umunya, organ yang boleh didermakan ialah buah pinggang, jantung, hati dan paru-paru. Manakala tisu pula terdiri daripada mata, tulang, kulit dan injap jantung. Terdapat dua jenis sumber penderma organ iaitu daripada daripada penderma yang masih hidup dan penderma yang telah meninggal dunia. Kebanyakan pendermaan organ dan tisu adalah selepas kematian penderma. Jika penderma masih hidup, ia biasanya melibatkan pendermaan dikalangan ahli keluarga dan ini hanya untuk pendermaan sebahagian hati, buah pinggang dan sum-sum tulang sahaja. Penderma ‘kadaverik’ atau penderma yang telah meninggal dunia adalah amat digalakkan kerana ia tidak memberi risiko kepada penderma. Hanya penderma yang mati otak boleh menderma. Majlis Fatwa Kebangsaan pada tahun 1989 telah menerima diagnosis mati otak sebagai diagnosis untuk kematian. Penderma mati otak adalah penderma yang disahkan meninggal dunia di hospital. Mati otak berlaku apabila tiada peredaran darah dan oksigen ke otak yang menyebabkan otak tidak dapat mengawal perjalanan darah dan fungsi seluruh badan. Disediakan oleh Noorimah binti Misnan dan Rosmawati Abdul Rahman. Mereka tidak bernafas dan tidak ada tindak balas. Jantung mereka berfungsi kerana sokongan mesin pernafasan dan pada masa inilah organ-organ dan tisu badan yang lain boleh digunakan untuk orang yang memerlukan. Prosedur mati otak dilakukan oleh dua orang doktor setelah menjalankan dua ujian yang telah ditetapkan. Jika mereka yang mengalami mati otak adalah pengikrar penderma organ, mesin akan diberhentikan di dewan bedah sebelum organ diambil oleh doktor pakar mengikut protokol yang telah ditetapkan. Hanya organ yang sihat sahaja akan diambil untuk tujuan pendermaan. Di Malaysia penderma hendaklah berumur 18 tahun keatas dan perlu mendaftar dengan mengisi borang akuan penderma dengan Pusat Sumber Transplan Nasional, Kementerian Kesihatan Malaysia. Penderma akan diberi kad sebagai pengikrar penderma organ dan mereka dinasihatkan untuk menyimpan kad tersebut di dalam dompet supaya mudah diketahui bahawa mereka adalah seorang penderma. Bagi memudahkan proses pendermaan, penderma juga dinasihatkan berbincang dengan keluarga dan waris tentang niat mereka supaya keluarga mengetahui hal ini. Bagi penderma yang berumur kurang dari 18 tahun, mereka perlu mendapat izin bertulis daripada ibubapa atau penjaga. Kini, orang ramai boleh mendaftar sebagai penderma organ secara online dilaman web ‘A Gift For Life’. Di Malaysia, seramai 17 ribu pesakit seluruh negara masih menunggu organ yang didermakan oleh orang ramai. Namun, pendermaan organ masih rendah iaitu 0.81 peratus daripada jumlah keseluruhan rakyat Malaysia. Kerajaan telah menjalankan kempen-kempen untuk menigkatkan kesedaran orang ramai tentang kepentingan pendermaan organ. Program Promosi Pendermaan Organ juga mendapat sokongan dengan pengelibatan pelbagai lapisan masyarakat, NGO, pertubuhan agama serta agensi-agensi awam dan swasta. Kerajaan juga telah melancarkan laman web www. dermaorgan.gov.my bagi menyalurkan maklumat kepada orang ramai. Menderma adalah mudah bagi setiap orang yang mampu namun tidak bagi pendermaan organ. Diharapkan dengan usaha yang dilakukan oleh kerajaan, makin ramai rakyat Malaysia prihatin dan tampil sebagai penderma. Sumber : Pusat Sumber Transplan Nasional, KKM. Patrons : PM Dr. Baharom Bin Ab. Rahman Advisor : Jusniza Abdul Jamal Editorial Board: Editor: Ernie Melini Mohd Jamarudi Contributors: Emeritus Professor Datuk Dr. Shad Saleem Faruqi Special Notes From the Editor’s Desk After a long silence, the law mates have gathered and put all effort to this special edition of Legal Digest. And having me as the editor of this special edition, we have come out with serious issues that are happening in the academic institutions regarding our integrity. Regardless of the availability of laws and regulations enforcing the integrity of academia in person, poor enforcement indeed exist. Read out the piece from our Legal Advisor, Emeritus Professor Datuk Dr Shad on this matter. Jusniza Abdul Jamal Rosmawati Abdul Rahman Syafini Muda Shahariah Harun Noorimah binti Misnan Siti Marina Amit Wan Mardiana Wan Musa The story of Malaysian parents’ predicament in Sweden has enlightened our former Chief Editor, Jusniza Jamal to write on and discussed the legal status of corporal punishment on kids in Malaysia. Other legal authors touched on whether is it necessary to have Jihad among children as evidenced in Palestine and there are more stories beautifully written by the law mates which it is a must read! I would like to express my special gratitude to every member of the Law Faculty for their endless effort and greatest contribution in producing this fifth volume of Legal Digest (special edition) this year. Thank you very much for the trust and support that you have gave me. Also, not to forget, UiTM(Terengganu) publication teams lead by Encik Zairie, you have done a great job too. Last but not least, I bid my farewell to the law mates and thank you for everything... With Love, Ernie Melini Mohd Jamarudi I believe we are living in an era where canning and spanking are not necessary anymore. I used to own a cane but I haven’t used it for a long time and now it is nowhere to be found…hidden by one of my four sons, perhaps. My ex-neighbour, a UiTMT lecturer, once said to me that it is no longer proper to cane or smack our kids anymore. That was ages ago... I remember feeling uneasy just a few weeks ago when I saw a parent smacking her child in the public. Many of us might have shared the same feeling but in Malaysia that scenario is still normal. After all, we are the products of the era where corporal punishment is far too common and we’ve grown up to be fine human beings despite all those beating episodes. Reading about Azizul Raheem and Shalwatie’s predicament in Sweden has made us ponder about our culture that still practices corporal punishment. Are their actions still acceptable because our society condones them or is it high time for us to change? The fact that a certain practice or norm is acceptable does not necessarily justify an act that has been widely regarded as a crime. The United Nations Convention on the Rights of a Child (UNCRC), a human right treaty which sets out the civil, political, economic, social, health and cultural rights of children, defines ‘a child’ as any human being under the age of eighteen, unless the age of majority is attained earlier under a state’s own domestic legislation. It also acknowledges the primary role of parents and the family in the care and protection of children, as well as the obligation of the State to help them carry out these duties.1 Consequently, any nation that ratifies this convention is bound to it by international law. Malaysia is one of them. The UNCRC afforded four types of rights to all children without discrimination of any kind. This is guaranteed by Article 2 of the convention. Those rights are ‘Survival Rights’, ‘Development Rights’, ‘Protection Rights’ and also ‘Participation Rights’. The Protection Rights ensure children are safeguarded against all forms of abuse, neglect and exploitation. The UNCRC also forbids capital punishment for children. Hence, the obligation of all state parties to prohibit and eliminate all corporal punishment and all other cruel or degrading forms of punishment of children. However, as we know, corporal punishment is still legal in Malaysia as a ratified state can ratify the UNCRC subject to reservations or interpretations. Corporal punishment, as defined by Wikipedia, is a form of physical punishment that involves the deliberate infliction of pain as retribution for an offence or for the purpose of disciplining or reforming a wrongdoer or to deter attitudes or behaviour deemed unacceptable. The term usually refers to methodically striking the offender with the open hand or with an implement, whether in judicial, domestic or educational settings. UNCRC simply defines corporal punishment as any punishment in which physical force is used and intended to cause some degree of pain or discomfort, however light. Corporal punishment has been outlawed in 34 countries as of 2013, starting with Sweden in 1979 where the prohibition applies to all spheres of life i.e. in homes, schools, the penal system and alternative care settings. On the other hand, in the United States, most African countries and all Asian nations (except Israel), spanking, whipping, smacking or slapping by parents is still legal. In some other countries, whilst corporal punishment is legal, it is restricted in certain ways. For example, blows to the head are outlawed or implements may not be used or only children within a certain age range may be spanked. In the United Kingdom, spanking and smacking is legal but it must not leave a mark on the body.2 In Malaysia, corporal punishment is still lawful in schools but only for boys and must be conducted in confined areas. Parents must be informed and invited to witness the punishment. No public canning is allowed after the Education Regulations (Student Discipline) 2006 came into force. However, it is still common even for girls to be canned on their palms for not doing their homework. Boys aged 10 to 18 may be sentenced up to ten strokes with a light cane as part of a criminal sentence ordered by a court of law under the judicial corporal punishment. Themalaymailonline.com, dated 22nd February 2014, reported that child right groups are now demanding corporal punishment be outlawed in Malaysia following Azizul Raheem and Shalwatie’s case in Sweden. P. Nagasayee Malathy, the executive director of Protect & Save the Children, said that they don’t agree with the view of the parents that they can smack or punish their children lightly since there is no measurement to define what is light and grave when it comes to corporal punishment and abuse to children. Well, as a Muslim, I believe that Islamic teachings provide us with very clear guidelines as to how to discipline our children when employing corporal punishment.3 http://en.wikipedia.org/wiki/Convention_on_the_Right_of_the_Child Jump Up^ “Global Progress”, Global Initiative to End All Corporal Punishment of Children (2012) 3 http://en.wikipedia.org/wiki/Caning_in_Malaysia 1 2 By Jusniza Abdul Jamal DON’T SPANK ME, MOMMY…. Nabi Muhammad (Sallallahu Alayhi Wasallam) once said to Hadhrat Mu’aaz bin Jabal (Radhiyallaahu Anhu), ‘let your rod be hanging on them (children) as a warning and to chastise against neglect of their duties to Allah’ (Ahmad; Tabraani-Kabeer). This Hadith clearly allows the use of corporal punishment in disciplining children. Mufti Z. Bhayat in his article entitled ‘Upbringing of Children, Disciplining of Children – An Islamic Perspective’ made a very interesting analogy regarding this matter. He stated ‘If a child is physically ill, no amount of pain the child may experience will deter parents from ensuring that proper medical treatment is administered to the ailing child. Yet, it is most surprising then, that the very same parents cringe at the thought of disciplinary treatment for a child who is morally and mortally ill in terms of his behaviour.’4 Even though corporal punishment is clearly permitted in Islam especially in making sure our children perform the salaah (prayers), canning should always be the final resort. According to Mufti Z. Bhayat, the first and foremost rule is to never punish a child in the state of anger or emotion because the outcome of uncontrollable rage can be disastrous. Secondly, it is forbidden in Islam to strike the face, head or any other sensitive part of the body, let alone inflicting wounds, weal or bruises to any part of the body. ‘If the limits are transgressed in any way, even by a single stroke, such a person will be regarded as sinful.’ (Hadhrat Mufti Kafaayatullah R.A) Plutarch once said that children ought to be led to honourable practices by means of encouragement and reasoning and most certainly not by blows or illtreatment. This statement was from the year of 1927. It just proves that it has been acknowledged long ago that there are other ways in disciplining children since repeated punishment may lead to lifelong psychological effects on them. Denying them certain privileges are one of the favourable methods, even though it might not work on certain children. On the other hand, absolute prohibition of corporal punishment in Malaysia is perhaps not the best solution as I still believe that parents should have total control over the upbringing of their children. However, some measures have to be considered in educating parents about the circumstances where corporal punishment is permissible so that cases of child abuse can be reduced and perhaps be unheard of one day. 4 http://haram wordpress.com/ LEGALLY WISE WORDS Extracted By : Ernie Melini Mohd Jamarudi & Rosmawati Abd Rahman Ke nn ed y “Change is the law of life. And those who look only to the past or present are certain to miss the future.” F. Ro “No man is above the law and no man is below it: nor do we ask permission when we ask him to obey it.” o od Th e osevelt “There is one kind of robber whom the law does not strike at, and who steals what is most precious to men: time.” Napoleon Bonaparte re J o hn “If you have ten thousand regulations you destroy all respect for the law.” Winston Churchill The plaintiff, a dapper looking man in a black suit, is ready. The defendant, a woman in a chic Channel suit, is also ready. The court is about to be in session. All it missing is the judge. While waiting, the parties are whispering strategies with their own team of lawyers. Suddenly, “All Rise... The Honourable Amit Jaafar, presiding!” B A arina M i t y Si mit All Rise...!! If you think that this is a description of a scene from a blockbuster movie, then you are mistaken. This is just my imagination running wild...that is if planning to direct a music video for a song entitled All Rise by a British band Blue can be called wild! The song is not really my taste but what intrigues me about this song is the fact that the whole lyrics stands on a premise of a trial in a court between a man and his woman. It starts off like this: Your honour please♪♫ Gotta believe what I say What I will tell, happened just the other day I must confess, cause I had about enough ♪I need your help, got to make this thing stop ♫ And before he starts presenting his case, the lyrics adds, “ I swear to tell the truth....” and his presentation ends with a declaration “I rest my case”. Similarly, the trial procedure in a court generally would start with the applicant or plaintiff opening his case by making an opening statement. Basically, what this entail is introducing the Plaintiff’s own version of the dispute to the judge by stating the facts, issues and questions of law to be determined. Then, the plaintiff would proceed with calling of witnesses or expert or evidence into the court. These witnesses would be examined in chief by Plaintiff, cross examined by Defendant and re-examined by Plaintiff. After all the witnesses have been called, the Plaintiff would close/rest his case. The song then describes what happen to the woman/ defendant now that she is on the stand: ♪♫You’re on the stand with your back against the wall nowhere to run and nobody you can call I just can’t wait, now the case is open wide ♫ you’ll try to pray but the jury will decide♪ In reality, the defendant would either proceed with her opening statement or straight away call her witness. If she decided to give evidence personally, then she usually would be called first. As in this song, the defendant decided to take the stand personally and there seem to be no other witness she could call. These witnesses would be examined in chief by Defendant, cross examined by Plaintiff and re-examined by Defendant. After all the witnesses have been called, the Defendant would close/rest her case. Next, both parties would make their closing statement by summing up their evidence and making submissions of relevant law. The judge would either make his ruling immediately following the trial or, in more complex cases, reserved until a later date when the judge has reflected on the matter. As in this song, it appears that the jury (not applicable in Malaysia since it has been abolished in 1995 and FYI one of the last jury trial was in the trial of Mona Fendi) reserves his decision when the lyric states, “I lay low, leaving all my options open wide. The decision of the jury has not been spoken...” There you have it, what happen in the court in a nutshell. So, what do you think? Fascinating right? I used this comparison to explain the working of the court in my class and my students got very excited by it. They usually listen to song in BEL classes but never during LAW period. I wonder what a pop song base on electrical or management or public administration sounds like.....hmmm..... Any takers? ACADEMIC INTEGRITY AND ETHICS By Emeritus Professor Datuk Dr. Shad Saleem Faruqi Membership of the academic profession carries with it special responsibilities towards students, colleagues, the university and the community. One such responsibility is to observe integrity and ethics in the discharge of one’s academic duties. • It has distorted the perception of what ownership of information entails. Previously information was created by individuals. Now information is more of a communal property, indicating the rise of a sort of “collective intelligence”. Academic integrity is the moral code or ethical policy of academia. It relates to the maintenance of the high ethical, professional and legal standards of a university and of the broader community in which we function. We need to put our heads together to see how to confront this challenge and whether to reshape our notions of academic integrity. It is a vast and expanding area. It straddles many shores within which the waters of ethics, economics, law and technology intermingle. The university scene is one of creative ferment. There are evolving perceptions of the university’s activist role in social change. Universities are now immersed in town-gown relationships. There is a new emphasis on industry-varsity synergy. Tertiary education is deeply influenced by the rise of information technology. It is hardly surprising, therefore, that new issues are coming to the fore. An important one is the challenge and opportunity of cyber sources of information. • Technology has greatly expanded the traditional methods of teaching and learning. • It has made large amounts of information available, at the touch of a button, to millions of people simultaneously. • It has taken the search out of research. Previously we relied on direct sources to obtain material; now a large amount of information, some of it of dubious quality, some of it with no stated authorship, is available at our finger tips. From amongst a large and expanding area, the following issues of academic integrity can be highlighted: • Honesty and rigor in research and academic publishing • Plagiarism • Avoidance of cheating in examinations • Maintenance of academic standards • Investigation of academic misdemeanours • Remedial and punitive aspects of the law Honesty and Rigor in Research and Academic Publishing All academicians are required to produce original research. With this new demand, questions of research integrity come to the fore. Our conviction in the worth of advancing knowledge and our commitment to honesty in the pursuit of truth has to be emphasised. A Code of Ethics for Research in Education must be devised or revised that could, among others, address the following issues: • A large part of research financing inevitably comes from external organizations (i.e. the government and industry). This creates the temptation to sacrifice impartial truth in order to please the client who is paying for the work. This problem is well documented abroad in research involving the pharmaceutical, automotive and airline industries. One way to mitigate the problem is to have elaborate rules for declaring sources of revenue and disclosing clients’ interests. How far such disclosures work is open to question. From the legal perspective what can be stated is that any UiTM staffs who allow his outside professional activities or private financial interests or the receipt of benefits from third parties to outweigh his commitment to the university can be prosecuted under Act 605. • A more insidious problem is when the outcome of one study is withheld so that the sponsors of other studies are not uncomfortable. • In many parts of the world, research supervisors feel that being a supervisor entitles them to put their name as a lead author or co-author of their students’ articles and seminar papers. There are clear problem of ethics here. Mere supervision, direction, correction, or help with sources and materials does not entitle a supervisor to claim authorship of his student’s work. Intellectual ownership is a function of creative contribution NOT of formal relationship or status. Only those who made substantial creative contribution to a product are entitled to be listed as authors. • Editors, reviewers and appraisers should not, normally, be allowed to claim joint authorship. • If supervisors partly appropriate their students’ work, that leads to a further problem. The student cannot use that work in his thesis except to refer to it as he is not the sole creator of that work. • In recent years due to the “publish or perish policy” many academicians are prepared to pay to have their articles published in some journals with mercantile motives. It is the practice of some foreign journals to appoint roving “external” or “overseas editors” who entice aspiring people from all over the world to submit articles for a fee. The fee is then shared between the editor and the journal. University Boards must look carefully at these journals that are converting academic publishing into a lucrative business. • Another questionable practice that has recently been brought to the attention of some university authorities is that academicians from diverse fields often team together to produce a joint article. A lecturer familiar with research models may do the research model. Another lecturer from the field concerned may do the actual research. A statistician may do the analysis of data. A language lecturer may do the actual writing. Another team member may do the footnotes etc. All five will then share the cost of submitting the article to a journal that demands a fee. The end result is that people are “publishing” in areas quite outside their competence. University Promotion Boards need to examine this practice. • An important issue is the conduct of a sponsored researcher when he resigns from an institution that sponsored his research. Rules of confidentiality are in place but they are not easy to enforce. • In many research projects, issues of privacy are paramount. • Research financing raises important issues of auditing and control. • A further issue is the liability of the university when an employee receives an outside grant and is permitted by the university to do the outside work. If the university signs the research contract, will it be held liable for the possible negligence of the researcher? A way out is to allow the grantee to sign in his own name. However whenever the signatory signs as a delegate of the university, it will be difficult to escape liability. Insurance coverage is therefore needed. Asking the researcher to indemnify the university is unlikely to work. • There are environmental, health and safety considerations in most scientific research. • The research design should minimize the risk of significant harm to the participants, including loss of privacy. The plan and costing of research should include provision for the remedying of harm. • What constitutes legitimate and morally acceptable research is open to debate. One test is consequentiality. Are the consequences desirable? The other test is deontological. Are the actions right or wrong on some higher criterion of morality, justice, human flourishing etc. • Trivial research should not be financed. The cost of the project must be measured on a costbenefit analysis. • The claim that the topic or issue “has never been investigated” is often exaggerated. • Deception of participants in a research and secrecy towards them should never be allowed. • Researchers who criticize other researches should maintain decorum and respect of the other. Views must be engaged. Persons should not be demonized. • There are significant issues about the ownership of research processes and results. There are conflicting claims between the sponsoring institution or institutions, the university or universities where the actual research was conducted, the supervisor or supervisors involved and the scholar or scholars who did the work. This is a complex area of copyright and IP and requires detailed study. Plagiarism • Perhaps, specialized peer investigating committees - separate for staff and separate for students - are needed. In some universities student committees on plagiarism are called Student Honor Councils. How to cope, in an age of technology, with plagiarism in student and staff writings is a massive challenge. An ethics crisis exists everywhere. The internet has made things worse because it has provided a quick and relatively easy way to cheat. Twenty-first century forces are affecting academic integrity. Our rules and guidelines need to catch up with current problems. • In extreme cases of breach, the law of copyright will have to be invoked. One must note that plagiarism and copyright violation is not one and the same thing. Copyright offences can exist even if there is no plagiarism. Likewise there can be plagiarism even if there is no breach of copyright. Through ongoing education we need to improve awareness of the ethical and legal norms in this area and of the consequences of academic dishonesty. Avoidance of Cheating in Examinations At the end of every semester exam, the legal office at UiTM, as at other universities around the world, is inundated with hundreds of reports of students using unfair means in the exam hall. Technology is helping students in an examination hall to find newer, illicit ways of electronic communication with outsiders. To mitigate the problem, let us move towards an open book system. This will require a totally new approach towards exam-paper setting. • We need to devise Honour Codes, teach about academic integrity in ethics classes and note issues of integrity in our syllabi. • Internet citation is more complex than citation of print materials and needs to be taught. • More software systems like VeriGuide (Taiwan), Turnitin etc to detect plagiarism need to be devised or imported. At UiTM postgraduate students are required to precheck their work and make a prior declaration before submission of their thesis. Perhaps this evaluation system needs to be extended to undergraduate assessments and to all staff publications. The practical implications are massive. • If all the above fail then the laws relating to staff and student discipline must apply. For the staff, it is Act 605. For students, it is Act 174. These laws are quite adequate in their content though the machinery for their enforcement is inadequate to the gigantic task. Maintenance of Academic Standards This is connected with the comprehensiveness, depth and breadth of the knowledge we seek to impart to our wards. Our syllabi must be up to date and even futuristic. • Our reading list must be broad-based. It must seek to broaden horizons. It must remove blinkers. • A study plan must be communicated to the students. (We do that at UiTM) • However, we need to be cautioned that in much of Asia and Africa, our education system is too narrowly conceived. It is too West-centric. It apes Western universities and shows ignorance of Asian and African contributions to knowledge. • This is in no way to suggest that the scintillating contributions to civilization of Europe and America must be ignored. It is meant to draw attention to the fact that in Asian universities and in Asian societies, intellectual discourse suffers from three debilitating tendencies. First, the Western worldview and its assumptions are blindly aped. Second, we are ignorant of Asian and African roots of knowledge and Eastern contributions to civilization. Third, there is hardly any critique of Western theories of law or economics or medicine in the light of our own realities. • This prevents us from tackling our own problems like poverty and unsustainable development. • The relevance of this point to today’s confabulation is that in every university worth its name the bouquet of knowledge must be filled with flowers from many gardens. It is a sort of misrepresentation for a university anywhere in the world to offer a course, let us say, in jurisprudence, and teach only Anglo-American legal philosophy to the exclusion of Chinese, Indian, Middle-Eastern, Persian and African views on sublime issues of law. Fifty-five years after independence, Malaysian universities need a Merdeka of the mind. • Another serious problem is that “liberal education”, by which I mean the humanities and the arts, are being cut away in virtually all universities around the world. We are busy producing useful machines rather than complete citizens who can criticize traditions and understand the significance of another person’s sufferings and some critical issues surrounding humanity. The quality of education suffers as a result. Investigation of Academic Misdemeanors • Around the world, staff with fake degrees crop up now and then. • Students with forged certificates are discovered. It is up to the university to take disciplinary action and/or report the matter to criminal authorities. Both types of actions are allowed under the law. There will be no double jeopardy under our Constitution’s Article 7(2). • Everywhere rules exist on conflict of interest situations between staff and students. • The ‘sex for grades’ trial in Singapore is an illustration of a form of corruption. • Attempts by staff to inflate the grade of their favoured students or relatives are not unheard of. Leak of examination papers does take place now and then. This is not just a disciplinary matter but a criminal offence • A gray area is the giving of exam tips – what and how much can be revealed? • As teachers, academicians must encourage the free pursuit of learning in their students. We must demonstrate respect for students as individuals and act as guides and counselors and not as dictators dictating the truth. During the marking of the exam script it would be improper to downgrade or fail a student because his views are unacceptable to the examiner. As long as opinions are argued logically, consistently and clearly, they should be credited. In the context of a university we must accept that truth is multiple. There are many views of the garden. Examiners, at least in the humanities and social sciences, should be concerned with the journey, not the destination; the process of arriving at the answer and not the answer itself. Remedial and Punitive Aspects of the Law At UiTM, elaborate rules of staff and student discipline exist with two Acts of Parliament - Act 605 for staff and Act 174 for students. The laws allow for full and fair investigation of charges, notice to the accused, due process of deliberation and a system of appeal. The main challenge of the law is that the present institutions and committees cannot cope with the magnitude of the task of plagiarism by students (and by staff). New techniques need to be devised. Perhaps a whistleblowers provision from the national law needs to be incorporated in our university law. Perhaps issues of plagiarism should be handled by student and staff peer committees. Our overburdened Ethics Committee needs to be strengthened. Either its role should be broadened or it must receive assistance from a number of other Sub-Committees. Kanak-Kanak ISLAM & JIHAD Disediakan oleh Rosmawati Abdul Rahman, Syafini Muda & Shahariah Harun Terdapat persoalan yang timbul berkenaan dengan kedudukan kanak-kanak dan remaja Islam yang berjuang atas nama jihad; adakah tindakan mereka itu sama dengan seorang dewasa Islam atas alasan untuk mempertahankan agama, bangsa dan negara? Adakah perjuangan mereka dituntut dalam Islam atau mereka tidak tertakluk kepada perintah jihad? Jihad bermaksud ‘melakukan atau berusaha dengan segala kekuatan yang terbaik untuk mencapai sesuatu kemenangan’ (Aqeel Hussein)i . Jihad sering disalahertikan sebagai satu perjuangan semata-mata sedangkan perkara seperti menuntut ilmu, menjalankan pembangunan dan kemajuan hidup adalah satu tuntutan jihad. Namun, apa yang hendak disampaikan di sini ialah jihad didalam pertempuran dan peperangan yang dilakukan oleh kanakkanak. Pada hari ini, kanak-kanak seawal empat tahun telah diajar untuk menunjuk perasaan dan membaling batu ke arah tentera rejim. Mereka juga diajar menggunakan senjata dan membuat bom. Sekiranya mereka ditembak mati, adakah mereka dianggap jihad syahid? Adakah perlu melibatkan mereka didalam kancah peperangan? Pada ketika ini, kanak-kanak Islam sudah mengangkat senjata di beberapa negara yang berkonflik. Jika tidak mengangkat senjata, mereka menjadi pembaling batu dan ada yang sanggup menjadi pengebom berani mati. Bolehkan mereka ini berjihad? Menurut Ulama’ terkemuka, Yusof Al-Qardawiii , adalah perlu mengambilkira kebenaran ibubapa terlebih dahulu sebelum mereka boleh berjuang atas nama jihad. Ini disokong oleh sebuah Hadith yang bermaksud; “Diriwayatkan dari Abdullah bin Amr bin Al-As, datang seorang lelaki kepada Rasulullah dan memohon izin untuk berjihad lalu Rasulullah bertanya,”Adakah kedua ibubapamu masih hidup?”, dan apabila dijawab oleh lelaki itu yang kedua ibu bapanya masih hidup, lalu Rasulullah berkata,”Pulanglah dan berbuat baiklah kepada kedua-duanya”. “Dari Abu Said meriwayatkan, telah datang seorang remaja lelaki Yaman untuk berhijrah ke Madinah untuk bersama Rasulullah. Lalu ditanya kepada remaja lelaki itu oleh Rasulullah,”Kamu mempunyai saudara mara di Yaman?,” Remaja lelaki itu menjawab,”Kedua ibu bapa saya di sana”, Ditanya lagi, “Adakah kamu mendapat kebenaran mereka untuk berjihad di sini?. Remaja lelaki itu menjawab,”Tidak”. Lalu Rasulullah menjawab kembali,”Pulanglah kepada mereka dan minta kebenaran mereka, jika mereka bersetuju, bolehlah kamu berjihad, jika tidak, tinggallah di sana dan berbaktilah kepada kedua-duanya”. Apa yang perlu difahami di sini restu ibubapa diperlukan bagi membolehkan mereka berjihad yang melibatkan senjata dan pertumpahan darah. Menurut Chris Hedgesiii, hampir kesemua kanak-kanak Palestin yang berusia empat hingga 16 tahun menyatakan bahawa mereka mahu mati syahid. Walau hanya dengan membaling batu, mereka percaya perjuangan mereka akan diterima Allah sebagai jihad. Perjuangan kanak-kanak di Palestin ini mendapat restu dan sokongan padu daripada ahli keluarga mereka, malah ramai ibu bapa menyatakan mereka merasa bangga apabila anak mereka mati sebagai pejuang. Mereka telah diberitahu dan diceritakan sejak kecil lagi apa itu jihad dan tidak perlu takut untuk mati sebagai syahid. Walaupun ideologi ini ditentang hebat oleh negara-negara Barat, namun ia sedikit pun tidak melunturkan semangat kanak-kanak Islam ini. Mereka telah diajar oleh ibubapa mereka untuk berjuang dan ia adalah satu tanggungjawab untuk mereka bangkit menyerang musuh apabila diserang. Jadi tidak hairanlah pada hari ini kita dapat lihat bahawa ramai kanak-kanak Islam terlibat didalam peperangan kerana sifat ini telah ditanam sejak kecil lagi oleh ibubapa mereka. Mereka tidak takut untuk mengharungi pertempuran sama seperti orang dewasa dan percaya perjuangan mereka tidak akan sia-sia sekalipun terkorban. Jihad in Islam and Its Real Meaning, Discover Islam Publishing, Ontario, ms 45. i The Lawful and Prohibited in Islam, Islamic Book of Trust, Kuala Lumpur, ms 235-236 ii The Glamour of Martyrdom, The New York Times. iii SUE NOW OR REGRET LATER By Ernie Melini Mohd Jamarudi Most of the laymen are afraid to put forward legal action against the person who has harmed their rights. It does not matter whether in the dispute of contracts; motor vehicle accidents; and crimes; mostly would prefer to delay taking legal action. It is either they know their rights in the law but lazy to bring an action or they have no idea about their rights hence no action is taken. Do you know that taking legal action have a time barred; especially civil action? Each legal action taken would be time barred starting from the first time the incident accrued and this is stated under the Malaysian Limitation Act 1953. For example, if you want to an action in negligence of motor vehicle accidents you must make sure that it is within 6 years otherwise the claims would be useless and would be ignored by the Court! Below is the table showing the limitation period of every type of legal action:Type of Action Limitation Period Claim in Contract 6 years from the date the cause of action accrues Claim in Tort 6 years from the date the cause of action accrues Land Recovery 12 years from the date from which a right of action accrued to him Rental Recovery Recover Trust Property due to fraud Recover Personal Estate of Deceased Persons 6 years from the date of arrears became due No limitation period 12 years from the date of right to receive the share or interest accrued However, section 3 of the Limitation Act 1953 stated that these limitations would not apply to any action or arbitration prescribed by any other written laws. For example, although a Tort action has expiry of 6 years, if the Defendants involved are government bodies, the limitation period shorten to 36 months as given in the Public Authorities Protection Act 1948. Hence, other written law which specifically prescribed certain limitation period of certain situation and/or certain party would overrule the general Act of 1953. Being ignorance in fighting for your rights might cause the other party i.e. the Defendant wins. This is because the limitation period is a defence for a Defendant but it has to be specifically pleaded as a defence under the civil procedures as accordance to section 4 of the 1953 Act for such benefit. On the other hand, the Plaintiff should also be aware of this defence and appropriately manage the time in taking action against the Defendant to avoid being the lose party. Disediakan oleh Noorimah Misnan Aktiviti FAKULTI UNDANG-UNDANG Program Khidmat Masyarakat Ceria AidilFitri di Sek. Keb. Sura, Dungun pada 1/8/2013 bagi meraikan 51 orang anak-anak yatim dan miskin Sekolah Kebangsaan Sura. Setiap murid menerima sumbangan wang tunai beserta beg berisi peralatan sekolah dan makanan dengan jumlah keseluruhan RM4000.00. Majlis dimulakan dengan ucapan oleh wakil Guru Besar dan Timbalan Rektor HEP UiTM Terengganu. Cik Siti Marina menyampaikan ceramah motivasi selama satu jam diikuti dengan penyampaian sumbangan Aidil Fitri. Terima kasih kepada semua yang terlibat menjayakan program ini.