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Khamis, 12 Disember 2013

Suara Sri Andalas

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Suara Sri Andalas


FOMCA Puji Selangor Tawar Bas Percuma Galak Rakyat Guna Pengangkutan Awam

Posted: 12 Dec 2013 01:30 AM PST

SHAH ALAM 12 DIS : Gabungan Persatuan-Persatuan Pengguna Malaysia (FOMCA) memuji tindakan Kerajaan Selangor yang menawarkan perkhidmatan bas percuma kepada rakyat di negeri itu bagi menggalakkan penggunaan pengangkutan awam.

Pengarah Komunikasi FOMCA, Mohd Yusof Abdul Rahman, berkata Kerajaan Pusat perlu mengambil pendekatan sedemikian jika mahu rakyat lebih banyak menggunakan pengangkutan awam bagi mengurangkan kadar kesesakan trafik.

Katanya, tindakan Kerajaan Pusat menaikkan kadar tambang pengangkutan awam akan menyebabkan matlamat yang mahu menggalakkan rakyat menggunakan perkhidmatan itu tidak akan tercapai.

Rabat bas PerantaraMalah, katanya, satu kajian menyeluruh juga perlu dijalankan supaya rakyat tidak berterusan terbeban dengan pelbagai kenaikan mutakhir ini.

"Salah satu faktor kenaikan itu adalah dengan alasan caj elektrik naik tetapi kerajaan perlu faham ia membabitkan kegunaan ramai pengguna, dulu minta perkhidmatan ini digunakan kerana harga minyak naik tetapi sekarang tambangnya juga naik.

"Dalam masa yang sama kerajaan mahu menggalakan orang ramai menggunakan perkhidmatan awam tetapi bila berlaku kenaikan ini paras penggunaan perkhidmatan akan menurun seterusnya matlamat kerajaan itu tidak tercapai," katanya ketika dihubungi Selangor Kini, di sini.

Selain itu, Yusof berkata perkhidmatan pengangkutan awam perlu dipertingkat selaras dengan kenaikan tambang itu.

"Jangan sampai orang ramai tidak mahu gunakan langsung, jika tidak pastikan kadar kenaikan itu mampu dibayar oleh pengguna dan tidak membebankan mereka," katanya.

Beliau turut mencadangkan supaya diskaun atau subsidi bagi perkhidmatan awam diperkenalkan.

"Bagi perkhidmatan komuter, golongan berpendapatan bawah RM3,000 layak menerima diskaun, jadi insentif sebegini boleh diperluaskan kepada pengguna sistem aliran transit ringan (LRT) dan monorail, bagi diskaun kepada pengguna yang menggunakannya setiap hari," katanya.

Sumber: SelangorKu

Selangor, SPAN Jalin Kerjasasama, Pastikan Air Bersih Cukup

Posted: 12 Dec 2013 01:00 AM PST

SHAH ALAM 12 DIS: Kerajaan Selangor memberi jaminan bahawa bekalan air bersih di negeri itu, Wilayah Persekutuan Kuala Lumpur dan Putra Jaya mencukupi sehingga tahun 2016.

Jaminan itu diberikan apabila Kerajaan Negeri sebelum ini sudah pun melaksanakan program mitigasi air untuk menambah kapasiti bekalan air terawat bagi menampung permintaan pengguna sehingga sekurang-kurangnya sebelum Loji Rawatan Air Langat 2 dilaksanakan.

Justeru itu, Menteri Besar, Tan Sri Abdul Khalid Ibrahim, berkata Kerajaan Selangor meminta agar Suruhanjaya Perkhidmatan Air Negara (SPAN) mempertimbangkan semula permohonan untuk meluluskan pembangunan di Selangor.

"Kerajaan Selangor dan SPAN bersetuju untuk bekerjasama bagi menyelesaikan masalah pembangunan tertangguh yang melibatkan 878 projek baharu yang ditolak atas alasan kekurangan bekalan air.

"Kata sepakat untuk berkerjasama ini dibuat selepas satu mesyuarat yang diadakan pada 3 Disember lepas di mana perwakilan SPAN telah diketuai Ketua Pegawai Eksekutifnya, Datuk Teo Yen Hua," Kata Abdul Khalid selepas mempengerusikan Mesyuarat Exco Kerajaan Negeri Selangor di Bangunan Setiausaha Kerajaan Negeri (SUK) di sini, hari ini.

Katanya lagi, dalam mesyuarat itu SPAN menyatakan kesediaan bagi mempertimbangkan semula semua permohonan merancang di Selangor, Kuala Lumpur dan Putrajaya yang ditangguhkan ekoran pandangan dan unjuran yang diperolehi SPAN menunjukkan akan berlaku kekurangan bekalan air selepas projek terbabit disiapkan.

Sebagai balasan kepada SPAN, Kerajaan Negeri bersetuju untuk memberi indemniti ke atas sebarang tindakan atau tuntutan ganti rugi oleh pemaju ke atas SPAN akibat dari ketidakupayaan Kerajaan Negeri membekalkan air dalam kuantiti dikehendaki pemaju.

"Aku janji ini berkuat kuasa sehingga 30 Jun 2014 namun tidak terpakai sekiranya kegagalan membekal air adalah berpunca dari ketidakupayaan dan kecuaian operator air serta kegagalan agensi perakuan yang dilantik SPAN untuk bertindak secara profesional," kata Abdul Khalid lagi.

SPAN juga dimaklumkan bahawa Kerajaan Negeri sedang dalam proses mengambil alih industri perkhidmatan air di Negeri Selangor, Kuala Lumpur dan Putrajaya apabila Menteri Tenaga, Teknologi Hijau dan Air melalui surat bertarikh 9 September 2013 mengarahkan agar perkara ini dimuktamadkan sebelum atau pada 31 Disember 2013.

Sumber: SelangorKu

Menyumbangkan Pressure Water Pump Untuk Bantu Mangsa Banjir

Posted: 11 Dec 2013 01:00 AM PST

YB Dr Xavier Jayakumar ADUN Seri Andalas yang merupakan Ketua Cabang Keadilan Kota Raja menyumbangkan 7 unit Preasure Water Pump untuk Misi Bantuan Kemanusian Negeri Selangor untuk mangsa banjir di Pantai Timur. Bersama para sukarelawan di pusat pengumpulan Parlimen Ampang sebelum bertolak ke Kuantan jam 2 pagi nanti. Moga misi kemanusian ini berjalan lancar. Gambar diambil pada 11 Disember 2013 jam 4 ptg.






Menyampaikan Baucar Sumbangan Bantuan Kembali Ke Sekolah

Posted: 10 Dec 2013 01:00 AM PST

Bukit Tinggi, Klang, 9 Disember 2013 - YB Dr Xavier Jayakumar pada hari ini hadir dalam satu program Prihatin Bantuan Sekolah yang dianjurkan oleh Angkatan Muda Keadilan Kota Raja di pasaraya Tesco Bukit Tinggi. Turut hadir dalam program tersebut adalah YB Shuhaimi Shafiei, ADUN Sri Muda.

Seramai 91 orang pelajar yang dipilih daripada keluarga berpendapatan rendah telah diberikan baucar sebanyak RM100 setiap seorang untuk membeli peralatan dan pakaian sekolah.

Menurut Ketua Angkatan Muda Keadilan Kota Raja, Saudara Azmizam Zaman Huri yang juga Ahli Majlis MPK, program ini telah diadakan setiap tahun bagi membantu meringankan beban keluarga untuk membeli peralatan dan pakaian sekolah sebagai persiapan kembali ke sekolah.

Baucar telah disampaikan kepada para peserta oleh YB Dr Xavier Jayakumar dan YB Shuhaimi Shafiei. Turut hadir dalam program adalah Ahli Majlis MPK, Saudara PS Rajoo. Program dimeriahkan dengan kehadiran badut Bubu yang menghiburkan para peserta ketika membeli belah.










Anwar Ibrahim

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Anwar Ibrahim


The reform of Muslim education and the quest for intellectual renewal

Posted: 11 Dec 2013 09:18 PM PST

Keynote address by Anwar Ibrahim at the Symposium on "Reform of Higher Education in Muslim Societies," organized by the International Institute of Islamic Thought (IIIT) on December 9-10, 2013 at the Woodrow Wilson International Center for Scholars, Washington, DC.

Introduction

The crisis in higher education in Muslim societies is manifested in myriad ways not the least of which are impacting socioeconomic development. Among the root causes of the crisis are those related to choice, content, quality and financial resources and issues of governance.

It is said that Islamic education has not progressed much from its traditional form with its emphasis on Qur'anic and Hadith studies and while other societies have transformed their systems, Muslim countries are still grappling with the challenges of integrating within modern education.

Another major concern is the accessibility of education to the people. The need to democratize access to education has been canvassed for some time but this has remained a long-standing problem in Muslim countries.

It is obvious that the traditional system, without more, is unable to meet the needs of contemporary Muslim societies what with the additional pressures of globalization and the increasing need for education to produce problem-solving capacities. I believe all these issues are being discoursed in our two-day symposium and as such I shall confine my address today to the conceptual issues pertaining to the ummah and the intellectual crisis.

The economics of education

To begin with, there is a general perception in the discourse among many Muslim scholars that Western education and philosophy is secular and bereft of an ethical and moral dimension. To my mind, this is unfounded.

In John Locke's An Essay Concerning Human Understanding, it is clear that the driving concern is morality which for him, "is the one area apart from mathematics wherein human reasoning can attain a level of rational certitude."[1]

In The Theory of Moral Sentiments, which debunks the notion of him being the free market fundamentalist, Adam Smith asserts:

How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortunes of others, and render their happiness necessary to him, though he derives nothing from it, except the pleasure of seeing it.

Expounding his moral philosophy, Nobel Laureate Amartya Sen is of the view that Adam Smith has two fundamental propositions on the functioning of the economic system in general, and of the market in particular. The first principle, being epistemological, is that human beings are not guided only by self-gain or even prudence. The second is one of practical reason: That there are good ethical and practical grounds for encouraging motives other than self-interest.

According to Professor Sen, Smith argues that while “prudence” was “of all virtues that which is most helpful to the individual”, “humanity, justice, generosity, and public spirit, are the qualities most useful to others”.

The point is that these are principles about which "unfortunately, a big part of modern economics gets both of them wrong in interpreting Smith." Making him out as an advocate of pure capitalism, with complete reliance on the market mechanism guided by pure profit motive, is altogether misconceived.[2]

So, it appears that the misperceptions are not only pervasive among Muslim scholars but even among Western scholars in this regard, Smith – the icon of 'capitalism' – has been seriously misread.

Coming back to our original concern, I believe these 'moral sentiments' are not at loggerheads with Islamic precepts. After all, the guiding principle in political economy as summed up by al-Marhum Ismail al-F?r?q? is that economic action is the expression of Islam's spirituality: The economy of the ummah and its good health are of the essence of Islam just as Islam's spirituality is inexistent without just economic action.[3]

According to al-F?r?q?, if charity is to serve as a tool of religion whose purpose is the well-being of mankind, then it must have for its object goods of economic value. Religion, therefore, seeks to subject Man's economic behaviour to the norms of morality. Islam, the religion of world-affirmation par excellence, seeks to order human life so as to make it actualize the pattern intended for it by its Creator. Hence the Islamic dictum: Inna al din al mu'amalah (Religion is indeed man's treatment of his fellows).[4]

In looking at the economics of education, while the profit motive may be a legitimate factor, it cannot be driven purely by self-gain. On the contrary in line with the Islamic dictum on charity as expounded by al-F?r?q?, where the purpose of religion is the well-being of mankind, the promotion of education must be conducted as a virtue at par with such other virtues as “humanity, justice, generosity, and public spirit."

Going back to first principles

It is important to remind ourselves that Muslim societies will not be able to progress by merely resting on the laurels of its time honoured labels. It is doubtful indeed that anything productive can emerge from the exercise of finding fault with the Western systems. The crisis in higher education – and for that matter, crisis in education at all levels – is most acute in Muslim countries, not in the West.

In fact, in the West, much less is said about the need for moral rectitude and ethical behaviour in education, yet the universities are at the forefront in producing the most sought after graduates, and in research and development. In saying this, I am not suggesting that moral rectitude and ethical behaviour in education are irrelevant but that this has to be seen in deed and action, not in proclamation of intentions.

In analysing the causes of the decline of the ummah be it in the field of education or any other field of significance, we should do away with the defensive mind-set that seems to have exemplified Muslim writers. Though Islamophobia is indeed a real problem, it is nevertheless not a cause or a factor that may be legitimately linked to the decline.

In this regard, going back to first principles is a better recourse. The Qur'an reminds us:

“Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.” (Ali Imran: 137)

It is clear that much can be learned from the lessons of history. Malik Bennabi's central thesis is indeed relevant concerning the need for original ideas and that a vibrant progressive society may emerge only if it can break free from the tradition of intellectual retardation.[5]

Bennabi tells us that a society's wealth is not measured by material possessions but by ideas and that it is only from creative ideas alone that great strides in civilization were made.[6]

In the area of scientific and technological advancement, it bears recalling that Bennabi was already advocating the importance of the inculcation of skills and competencies in all fields as well as vocational and technical training for the ummah. And this is absolutely essential for the ummah to move ahead with the times.[7]

Education, rationality and ijtihad

Education must proceed on the basis of rationality and with that ijtihad. I am using this term in the sense as explained by Al-F?r?q?, where he has said:

As a methodical principle, rationalism is constitutive of the essence of Islamic civilization. … Rationalism does not mean the priority of reason over revelation but the rejection of any ultimate contradiction between them.[8]

Al-F?r?q? presented Islam as the religion par excellence of reason, science, and progress with a strong emphasis on action and the work ethic. Any suggestion that the advocacy of rationality in the articulation of educational policies and principles is grounded in secular thinking is therefore without foundation.[9]

For the advancement of the ummah, Al-F?r?q? advocates the fundamental processes of tajdid and islah in order to renew and reform the educational system.

To move ahead with the changing times is not tantamount to abandoning first principles or a rejection of tradition. Professor Naquib al-Attas, always mindful of the need to reassert the primacy of Islam as an intellectual tradition, persuasively argues that real modern education cannot be separated from the categories of knowledge fundamental to the Islamic tradition whereas contemporary modern knowledge should be freed from its secular-bound interpretations.[10]

To al-Attas, the major cause of not just of the crisis of Muslim education but the general retrogression of the ummah is the failure to inculcate ta?dib, which is the cultivation of the inner dimensions of the self, centering on the spirit of knowledge and education.

To my mind, and in this regard, it might constitute a contrarian view, rather than viewing it as a clash of views, I see a convergence of approaches between al-F?r?q? and al-Attas. If I may use the analogy of the Baytu l-?ar?m, there are various entrances to the holiest of holy sites in Islam but by which ever entrance used, the ultimate destination remains the Ka'aba. In both their approaches, we can discern a unified concern for the revivification of Islamic knowledge and thought.

That concern was not entirely new. From the time of Muhammad 'Abduh, the call for change was couched in the language of modernity. Even back then there was the suspicion of 'Abduh attempting to introduce secularism through the back door of ijtih?d but we know that such allegations are misconceived. On the contrary, what 'Abduh did was to subject the moral and epistemological premises of secular modernity to scrutiny and he came to the conclusion that Islam's modernity was both non-Western and non-secular.[11]

Allama Iqbal reminded us of the inadequacy of fiqh for the requirements of his time and called for ijtih?d. In doing so, he rightly cautioned that in the area of legislation for the State, ijtih?d should be undertaken as a collective enterprise and not individuals going on their own ways.[12]

Nevertheless, it would be timely to reconsider the constraints on the adoption of the ijtihad, including those advocated by Iqbal, removing them and allowing the doctrine to apply beyond legal matters into the realm of everyday life.

In this regard, we are in complete agreement with Sheikh Taha's call for the revival of knowledge based on divine revelation against blind imitation of supposedly modern curricula in all areas of education where the dissemination of knowledge appears to be deliberately divorced from Islam's core values.[13]

One must not forget that taqlid can also refer to blind imitation of the West and falling prey, even subconsciously, to the influence of the biases latent in the language of discourse. Hence, the need to propound alternative views and articulate a greater degree of independent thinking.[14]

The caveat against blind adoption of liberal views was sounded by Fazlur Rahman: "Universal values are the crux of the being of a society: the debate about the relativity of moral values in a society is born of a liberalism that in the process of liberalisation has become so perverted as to destroy those very moral values that it set out to liberate from the constraints of dogma."[15]

A tentative prescription in the tradition of IIIT

In formulating a new prescription for Muslims one can do no better than to echo the calls made in the tradition of the International Institute of Islamic Thought on the Islamization of knowledge as pioneered by al-Marhum Ismail al-F?r?q?. I use the word 'echo' deliberately with the rider that a fresh interpretation is called for in order to do justice to the purport of this approach. This fresh interpretation is in tandem with the commitment to the core values of Islam.

In my humble view, this is necessary because in failing to do justice to these fundamental principles, certain scholars and ulema have confounded the plain message of the Qur'an and the Sunnah. They call for the adoption of the Shari'ah without a deeper understanding of the maqasid, giving preference to scholastic views and speculative opinions, many of which rely on unauthentic hadith and a skewered understanding of hudud law.[16] Indeed, this is clearly contrary to the clear message of the Qur'an:

“This [Qur'an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah.” (Ali Imran: 138)

Though we would expect it to be taken for granted, yet it is imperative to remind ourselves that the Qur??n is more than just a moral code. Indeed it is a universal guide for the community. If we take the definition of education as a social extension of culture and culture as a definitive or core ingredient of civilization, then this approach of the Islamization of knowledge will lead to a truly holistic adoption of Islam's core values. This indeed will be the best answer to the question what is the Islamic weltanschauung:

“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Ali Imran: 110)

Secondly, to my mind, there is some substance in the observation that in the current approach to the Islamization of knowledge endeavour, there is a preponderance of focus on the social sciences while the crisis of the ummah in practical terms can be traced to it being technologically and scientifically lagging behind the non-Muslim communities.[17]

The project should therefore be broadened to attract more scholars and participants from the physical sciences and in time this will add a more balanced critical mass to the intellectual force. After all, the Bayt al-Hikmah of the Golden Age of Islam gave birth to not just philosophers but eminent scientists. In fact, the bifurcation between the two was not the norm as the holistic pursuit of knowledge saw the genesis of "philosopher-scientists" competent in a wide spectrum of intellectual disciplines.[18] At the core of this focus, I believe, is the divine injunction on the use of the intellectual faculty.

Thus, the Qur'an enjoins the use of reason to ascertain the truth as provided by the senses, and truth grounded on revelation:

“And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him. Indeed in that are signs for a people who give thought.” (al-Jathiyah:13)

Finally, we must consider it a jihad to free ourselves from a new shroud of ignorance that has been cast upon the ummah. Shaykh Muhammad al-Ghazali reminds us that "ignorance combined with bigotry and caprice are a great misfortune." The antidote to this is the pursuit of knowledge which will widen our horizons and strengthen our resolve and will-power for individuals as well as communities.[19]

Thank you.


[1] Stanford Encyclopedia of Philosophy –  http://plato.stanford.edu/entries/locke-moral/ An Essay Concerning Human Understanding, in P.H. Nidditch (ed.), An Essay Concerning Human Understanding, based on the fourth edition, Oxford: Oxford University Press, 1975.

[2] http://www.newstatesman.com/ideas/2010/04/smith-market-essay-sentiments

[3] Ismail Raji al Faruqi, Al Tawhid: Its Implications for Thought and Life, 2nd ed., Herndon: IIIT, 1992, p. 157

[4] Ibid. at p.170

[5] Badrane Benlahcene, The Socio-Intellectual Foundations of Malek Bennabi’s Approach To Civilisation, IIIT, 2011

[6] Malik Bennabi, Mushkilat al Afkar fil Alam al Islami, trans. M Ali, Cairo: Maktabat Amar, 1971, 56

[7] Abdulaziz Berghout, The Concept of Culture and Cultural Transformation: Views of Malik Bennabi, Intellectual Discourse, 2001 Vol. 9, No 1, pp. 78-79

[8] Ismail R. al Faruqi and Lois Lamya al Faruqi, Cultural Atlas of Islam, Macmillan Publishing Company: New York, 1986, pp.78-79

[9] Islam and Knowledge: Al Faruqi’s Concept Of Religion In Islamic Thought, ed. Imtiyaz Yusuf, I.B. Tauris in association with IIIT and the Prince Alwaleed Bin Talal Centre for Muslim-Christian Understanding, Georgetown University, Washington 2012

[10] Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam, Kuala Lumpur: International Institute of Islamic Thought and Civilization, 1995

[11] Tradition and Modernity – Christian and Muslim Perspectives, ed. David Marshall, Georgetown University Press, 2013, Chapter on "Muhammad 'Abduh – A Sufi-inspired Modernist?" by Vincent J. Cornell p.108

[12] Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, Kitab Bhavan, 2000

[13] Taha J. al-Alwani, Islamic Thought: An Approach To Reform

[14] Epistemological Bias in the Physical & Social Sciences, Edited by A. M. Elmessiri, IIIT

[15] Liberal Islam – A Sourcebook, ed. Charles Kruzman, Oxford University Press, 1998, Ch. 31 on Fazlur Rahman's Islam and Modernity p.317

[16] Mohammad Omar Farooq, Toward Our Reformation: From Legalism to Value-Oriented Islamic Law and Jurisprudence, IIIT, 2011

[17] Seyyed Vali Reza Nasr, "Islamization of Knowledge: A Critical Overview", Islamic Studies Vol. 30, No. 3 (Autumn 1991), pp. 387-400

[18] Nasr, Seyyed Hossein. "The Teaching of Philosophy." In Philosophy, Literature, and Fine Arts, edited by Seyyed Hossein Nasr, pp. 3–21. Islamic Education Series. Jiddah, Saudi Arabia, 1982

[19] Shaykh  Muhammad al-Ghazali, A Thematic Commentary on the Qur'an, trans. Ashur A. Shamis, rev. Zaynab Alawiye, IIIT, 2000, pp. 516-517

anjung setiawangsa

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anjung setiawangsa


LIHAT BUDAK-BUDAK BANGANG UMPORNO BERMAIN FITNAH TAHAP AMATUR!

Posted: 11 Dec 2013 05:12 PM PST




MAU CAKAP PUN SUSAH LAAAAA......TAPI INI SAJALAH KEPANDAIAN DIA ORANG.

Anak Muda Kampung Nak Senang

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Anak Muda Kampung Nak Senang


Lagi kes terpencil melibatkan anggota PDRM !

Posted: 11 Dec 2013 11:45 PM PST


Anggota Polis Didakwa Rogol Pekerja Indonesia Ditahan

12 Dis 2013 : Seorang anggota polis berpangkat lans koperal ditahan pada Rabu kerana didakwa terlibat merogol seorang pekerja warga Indonesia di sebuah hotel bajet di Kajang malam Selasa lalu.

Sumber memberitahu wanita yang telah berkahwin itu dan teman serumahnya ditahan di kediaman mereka di Bandar Baru Bangi pada malam serbuan dijalankan.

Suami mangsa juga dikatakan berada dalam rumah tersebut ketika dia ditahan.

Difahamkan mangsa di bawa ke balai polis daerah kerana dia gagal mengemukakan dokumen pengenalan diri yang sah.

Pegawai berkenaan kemudiannya didakwa membawa wanita tersebut ke sebuah hotel bajet dan menggesa khidmat seks daripada mangsa.

Difahamkan pekerja Indonesia itu pada mulannya enggan melayan permintaan pegawai polis tersebut.

Namun dia telah dipaksa supaya memberi khidmat seks kepadanya jika dia tidak mahu dihumban ke dalam lokap.

Mangsa kemudiannya membuat laporan terhadap anggota polis tersebut di balai polis berlainan daerah keesokan harinya.

"Kami telah menahan suspek dan dia kini disiasat di bawah Seksyen 376 atas kesalahan merogol," kata sumber polis pada Khamis.

Sumber itu memberitahu bahawa suspek yang berusia dalam pertengahan 20-an telah bekerja selama tujuh tahun serta berkahwin dan mempunyai dua orang anak.


Anggota polis didakwa melakukan peras ugut terhadap pelancong

Posted: 11 Dec 2013 08:12 PM PST




3 anggota polis didakwa melakukan peras ugut terhadap pelancong asing. Apa nak jadi? Kerana setitik nila biru , kes terpencil jadi haru biru umpama lumpur yang dibawa kerbau.

Anggota Polis Didakwa Melakukan Peras Ugut

KUALA LUMPUR 12 Dis 2013 : Three policemen were charged in the magistrate's court today with extorting RM67.53 from an Indonesian motorist at the Technology Park, Bukit Jalil, on Sunday.

Tiga anggota polis mengaku tidak bersalah di Mahkamah Majistret semalam, atas tuduhan memeras ugut pelancong warga Indonesia, minggu lalu.

Koperal Kamaruddin Ab Rashid, 51, Lans Koperal Mohd Zain@Hasbullah Mamat, 35, dan Konstabel Mohammad Ridhwan Abd Malek, 25, dari Balai Polis Bukit Jalil, membuat pengakuan itu sebaik tuduhan dibacakan di depan Majistret Saifulakmal Said.
Mereka dituduh bersama-sama melakukan pemerasan dengan niat menakutkan Nuris Suhud Bohari Muslim, 29, berhampiran Stesen Petronas Technology Park Malaysia, di Lebuh Raya Seremban-Kuala Lumpur, pada jam 10 malam, 6 Disember lalu.

Indonesia buat bot terbang, Malaysia bila pula?

Posted: 11 Dec 2013 02:53 PM PST



Indonesia produksi perahu terbang pertama Rp1,5 M

Jakarta ( MilNas ) - Indonesia berhasil menciptakan perahu terbang pertama berkapasitas empat penumpang, bernama Flying Boat Gever-OS.

Perancang Flying Boat Gever-OS, Erid Rizki mengungkapkan, perahu tersebut dapat terbang hingga ketinggian 150 meter di atas permukaan laut. Kecepatan kendaraan ini cukup tinggi mencapai 400 km/jam.

Komponen perahu terbang produksi IMI ini 35 persen berasal dari dalam negeri, sisanya mesin dari luar negeri. Bobot penuh dengan penumpang maksimal 900 kilogram.

BULETIN RAKYAT

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BULETIN RAKYAT


11.12.13 TARIKH IJABKABUL UNTUK ROZITA DAN ZAIN SAIDIN, TAHNIAH !

Posted: 11 Dec 2013 05:18 PM PST

Tahniah buat pasangan pengantin Zain Saidin dan Rozita Che Wan kerana telah sah bergelar suami isteri dalam satu majlis yang cukup meriah malam tadi. Semoga ikatan perkahwinan yang dibina ini berkekalan hingga ke akhir hayat.


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