Anwar Ibrahim

Khamis, 3 Mac 2011

Anwar Ibrahim

Program Lawatan Kerja Dato’ Seri Anwar Ibrahim ke Pulau Pinang
Fitnah 2- Polis Bertindak Ala Gestapo
Anwar gesa Umno Dan Utusan Hentikan Budaya Fitnah
Overcoming Authoritarian Regimes in The Muslim World.
Rakaman Pidato DSAI Di PRK Merlimau

Program Lawatan Kerja Dato’ Seri Anwar Ibrahim ke Pulau Pinang

Posted: 03 Mar 2011 01:26 AM PST

5 Mac 2011 (Sabtu)

Program 1
3.00 ptg – Penyampaian Cek Kepada Warga Emas dan Guru KAFA SPT

Lokasi : Dewan Serbaguna Chai Leng Park, Prai

Turut Bersama:
1. YB Dato' Seri Anwar Ibrahim
2. YAB Lim Guan Eng
3. YB Dato' Mansor Othman
4. YB Prof. Dr. Ramasamy

Program 2
5.00 ptg – Kenduri Rakyat dan Ceramah

Lokasi: Masjid Titi Teras, Balik Pulau, Pulau Pinang

Program 3
7.30 – 8.30 malam – Solat dan Tazkirah Maghrib

Lokasi: Masjid Batu Maung

Program 4
8.00 – 11.00 malam – Jamuan Makan Malam

Lokasi: Chinese Town Hall, Pulau Pinang

Penceramah:
1. YB Dato' Seri Anwar Ibrahim
2. YB Dato' Mansor othman
3. YB Dato' Seri Chua Jui Meng
4. YB Tian Chua
5. YBhg Dr Tan Kee Kwong

Program 5
9.00 – 12.00 mlm – Ceramah dan Konsert Otai Bersama Ust Haslin Bollywood

Lokasi: Dewan Mellinium, Kepala Batas

Program 6
9.00 – 12.00 Malam – Ceramah – Ubah Sekarang / Selamatkan Malaysia

Lokasi: Galeri Perdana Tok Kun, Bukit Mertajam

Penceramah:
1. YB Dato' Seri Anwar Ibrahim
2. YB Dato' Mansor Othman
3. YB Tian Chua
4. YBhg Dato' Seri Chua Jui Meng
5. Sdri Siti Aisyah Shaik Ismail

Fitnah 2- Polis Bertindak Ala Gestapo

Posted: 03 Mar 2011 01:22 AM PST

Dari KeadilanDaily

Datuk Seri Anwar Ibrahim hari ini memberi keterangan di Mahkamah Tinggi dalam perbicaraan kes Fitnah II. Berikutan adalah kronologi perjalanan prosiding:.

2.21 pm- Presiden KEADILAN, Datuk Seri Dr Wan Azizah Ismail, dan Ahli Parlimen Lembah Pantai Nurul Izzah tiba di galeri awam. Galeri awam sudah penuh sesak dengan orang ramai yang hadir untuk mendengar Anwar memberi keterangan.

2.22 pm- Anwar tiba di mahkamah.

2.27 pm – Setiausaha Agung KEADILAN, Saifuddin Nasution tiba di mahkamah.

2.31 pm – Perbicaraan bermula dengan Karpal memberitahu Hakim Zabidin yang Sankara Nair akan menjadi saksi peguam bela hari ini. Zabidin mengarahkan Sankara masuk ke bilik saksi.

2.32 pm – Anwar masuk ke kandang saksi. Sankara masuk ke bilik saksi.

2.34 pm – Anwar memohon memberi keterangan dalam bahasa Inggeris. Beliau diminta Zabidin untuk mengangkat semula sumpah saksi dalam bahasa Inggeris. Mahkamah tergelak kecil ketika ini.

2.41 pm – DSP Jude Pereira keluar untuk dicam oleh Anwar. Menurut Anwar, beliau ditahan dalam perjalanan pulang ke rumahnya di Segambut pada hari sama beliau bersetuju untuk hadir di Ibu Pejabat Kontingen Polis Kuala Lumpur (IPKKL). Beliau ditahan oleh kira-kira 15 anggota Unit Tindakan Khas (UTK)

2.56 pm – Anwar memberitahu beliau selesai memberi keterangan pada kira-kira jam 5.40 petang. Walaupun dijanjikan akan dilepaskan, Anwar masih ditahan di IPK KL dan pada jam 8.40 malam, beliau di bawa ke Hospital Kuala Lumpur oleh DSP Jude Pereira.

3 pm – Peguam Anwar menasihati beliau supaya tidak memberi sampel DNA-nya kepada hospital. Anwar menjelaskan kepada mahkamah beliau enggan memberikan sampel darahnya kepada hospital kerana pertama, ia merupakan nasihat peguam beliau.

Kedua, pengalaman beliau pada 1998, DNA beliau dimanipulasi polis selepas mendapat sampel itu daripada pihak hospital.

3.02 pm – Beliau diminta menanggalkan pakaiannya sehingga memakai cuma singlet dan seluar dalam. Alat sulit dan d***r beliau diperiksa oleh doktor.

3.15 pm – Menurut Anwar, tandas tempat beliau ditahan terlalu kotor dan lantai simen lokap juga terlalu sejuk untuk seseorang yang sakit belakang seperti beliau.

3.17 pm – Menurut Anwar, cara beliau ditahan seolah-olah beliau seorang penjenayah seperti Botak Chin dan pengganas Al-Qaeda. Anwar juga tidak diberitahu sebab beliau ditahan. Beliau hanya diberitahu berulang kali oleh pegawai yang menahannya bahawa beliau perlu ditahan dan dibawa ke balai.

3.28 pm – Menurutnya lagi, beliau cuma diberitahu yang beliau perlu memberi keterangan berdasarkan Seksyen 112 Kanun Keseksaan Jenayah. Beliau sendiri tidak pernah diberi laporan polis yang dibuat terhadapnya.

3.31 pm – Sankara Nair mengambil tempat di kandang saksi.

3.34 pm – Mahkamah tergelak kecil apabila Sankara berkata pegawai polis yang menahan Anwar pada hari tersebut bersikap seperti robot kerana mengulangi jawapan yang sama apabila ditanya sebab penahanan Anwar.

3.52 pm – Mahkamah ditangguhkan ke jam 9 pagi esok. Peguam bela akan memanggil Sivarasa Rasiah sebagai saksi dan pendakwa raya akan memanggil dua orang saksi dari pihak mereka.

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Anwar gesa Umno Dan Utusan Hentikan Budaya Fitnah

Posted: 02 Mar 2011 07:33 PM PST

Dari TVSelangor

Budaya memfitnah dan mengaibkan orang yang disebarkan oleh Umno dan akhbar kawalannya Utusan Malaysia hanya memakan diri dan gagal mempengaruhi rakyat.

Ketua Pembangkang Datuk Seri Anwar Ibrahim berkata perbicaraan fitnah ke atas dirinya mendedahkan kepada orang ramai angkara jahat politik Umno untuk memanjangkan jangka hayat parti itu.

“Kalau Utusan itu akhbar Melayu, kemudian orang tak dibenarkan berfikir, siapa yang khianat Melayu? Nak ikut Rais Yatim (bahawa kononya) ‘kita mestilah jaga budi pekerti dan budaya bangsa kita, maka orang-orang seperti pembangkang yang rendah akhlaknya tidak boleh disokong’. ” Tiga hari kemudian Wikileaks dedahkan kes rogol…. jadi jangan fitnah orang,” kata Anwar.

“Sekejap saja, terbalik. Kena pada dia (Rais). Saya kesal, apakah budaya kita memfitnah? Tak terfikirkah bagaimana perasaan saya? Dihina dan diaibkan? Aku kena 12 tahun…hentikanlah fitnah khianat ini,” katanya.

Berucap pada ceramah di Merlimau, Anwar berkata perbicaraannya atas tuduhan fitnah liwat sekali lagi membongkar kezaliman pemerintah dan polis.

“Hari ini keluar gambar lokap. apa dia cerita? Lokap Anwar ada televisyen, ya televisyen apa? CCTV. Ada katil, khas. Tadi Ketua Polis IDP Bukit Aman sahkan tak ada. Karpal Singh tanya, bukankah Datuk Seri Anwar kata ada sakit pinggang? Dia jawab ada. Kamu tak bagi tilam, bantal? Tak ada. dia tidur atas lantai simen? ya,” katanya.

Anwar berkata beliau menyedari layanan polis dan pejabat Peguam Negara di bawah telunjuk Umno adalah untuk mengaibkan beliau semata-mata demi meluntur semangat dan perjuangan politiknya.

“Telanjang saya dan ukur, sebab nak aibkan, kamu tangkap kamu telanjang ukur, hina. nak lawan lagi? Bukan kamu tentukan. Kalau Allah takdirkan ujian ini, saya terima dengan sabar dan doa “Ya Allah janganlah beri beban sehingga aku tak mampu menanggungnya” maksudnya sekarang ini, saya masih mampu tanggung tapi percayalah kekuasaan Tuhan,” tegas Anwar.

Anwar berkata meskipun media massa seperti Utusan dan TV3 cuba memesongkan keterangan-keterangan pada perbicaraan beliau, hakikat ialah bukti-bukti terhadapnya direka cipta dan fitnah semata-mata.

“Sekarang terbongkar satu persatu dalam mahkamah. Spesimen doktor periksa 28hb, periksa-periksa, 5 jantan dalam tu , bila ambil spesimen, 28hb, berapa doktor, 4 doktor. bawa spesimen ke jabatan kimia, berapa haribulan, 28 haribulan.

“Tetapi salah satu spesimen terpenting yang melibatkan DNA saya tarikh, 26 haribulan, Peguam tanya jabatan kimia, berapa haribulan, 26, periksa bila 28. Jadi macamana kamu terima, saya terima. Siapa yang periksa, 26hb, tak tau siapa periksa, Najib ka Rosmah saya tak tau. tapi terima” ujar Anwar.

Overcoming Authoritarian Regimes in The Muslim World.

Posted: 02 Mar 2011 07:17 PM PST

From The Nation
By Imtiyaz Yusuf

In the post-colonial era, the Muslim world has faced the chronic problem of democracy deficiency. This is not due to a fundamental contradiction between Islam and the idea of democracy, but because of the denial of democracy by authoritarian Muslim regimes put in power either through their own strength or through being propped up by outsiders.

The worldwide Muslim population of 1.3 billion exists as majority and minority communities and is not monolithic. It is divided into the following cultural-linguistic zones: the Arab Middle East including the non-Arabic countries of Iran, Turkey and Afghanistan and the Kurds; the northern, western and eastern parts of Africa; the Central Asian republics of Kazakhstan, Turkmenistan, Uzbekistan, Kyrgyzstan and Tajikistan; the South Asian Muslim majority and minority countries of Pakistan, Bangladesh, India and Sri Lanka; the Southeast Asian Muslim majorities of Indonesia, Malaysia and Brunei, and the Muslim minorities of Thailand, the Philippines, Singapore and others; the Slavic Muslims of Bosnia-Herzegovina, Kosovo and Albania; and the Muslims of Europe and North America who are facing the challenges of integration and acceptance as Western secularism confronts Islam.

The largest international Muslim organisation is the Organisation of Islamic Conference (OIC) comprising 57 independent Muslim countries out of which only Turkey, Malaysia, Bangladesh, Indonesia, Pakistan and Iraq are democratic, and Iran a theocracy. Other types of political structures found in the Muslim world comprise monarchies – some of whom which are tribal in character – socialist regimes and military dictatorships.

The current demand for democracy rumbling in the Middle-Eastern part of the Muslim world started in the 1990s with the “reformasi” movement in Southeast Asia, which marked the end of the Suharto regime in Indonesia in 1998. The sacking of then deputy prime minster Anwar Ibrahim in Malaysia during the same year continues to affect Malaysian politics today.

The current democratic wind blowing through the Middle East is a returning wind from the 1990s when the electoral successes of the Islamist political parties the Middle East were blocked. For example: the Algerian military’s cancellation of the electoral victory of the Islamic Salvation Front (FIS) in Algeria in 1990; and Tunisia’s banning of the participation of the an-Nahdah, or Renaissance Party, led by Rachid Ghannochi, in the 1989 elections. Rachid Ghannochi has now returned to Tunisia after 22 years in exile.

In the 2000s, US President George Bush abandoned his promotion of democracy initiatives in the Middle East in the light of the electoral victories of Hamas in the Palestinian territories in 2006, and also the rise of the Muslim Brotherhood in Egypt and Hezbollah in Lebanon. The authoritarian Middle-Eastern rulers have always raised the fear of the “Islamist bogeyman” as the only other political alternative to themselves – thus the West has preferred the political company of the autocrats.

But the Middle East is changing. Muslim democrats came to power in Turkey through the electoral victory of the Justice and Development Party (AKP) in 2002 and subsequent elections, and also the emergence of the Green Movement in Iran in 2009. This has been followed by the current uprisings and transitions in Tunisia and Egypt.

While the previously cancelled poll victories in the Middle East were led by Islamic ideological parties or Islamists, the current wave of democracy in the Middle East – described by US Senator John McCain as a “dangerous virus” – is being led by a new and younger generation of Muslims.

Ideologically this new generation of protesters and activists are not Islamist, but Islam for them is an important reference point in life, thought and practice. They have not raised religious slogans, yet they also do not fit into the political imagination of Western liberals like Francis Fukuyama and others who have been awaiting the success of secular Muslims in Iran and elsewhere in the Muslim world.

When it comes to Islam and Muslim world politics it is perhaps foolish to expect a complete separation between religion and politics. The best option is to seek a balance between the two – something similar to the semi-secular character of Indonesia, Malaysia and Brunei in Southeast Asia.

The current political turmoil, revolt and the demand for democracy in the Muslim world is a native initiative; it is a protest born out of prevalent authoritarianism and political immorality. It is was just a matter of time before the opposition emerged. Furthermore, it is not being led by the dreaded “Islamist bogeymen” nor the jihadists.

There is talk that this demand for democracy may soon affect other Muslim countries in Asia and Africa. It is also probable that the current Muslim demand for democracy and equality will also play a role in the aspirations of Muslim minority communities in Southeast Asia, Europe and North America, as they seek cultural acceptance and integration in non-Muslim countries.

The whirlwind of democracy protests in the Middle East has a post-Islamist face marked by features such as Islamic capitalism, the prominence of an informed but unemployed youth, and the large number of middle-class poor as populations have become more urbanised over the last few decades.

Post-Islamism transcends Islamism as a political ideology. It mixes religiosity and rights; freedom of faith and liberty. It lays stress on individual choice and freedom; democracy and a Muslim version of modernity or alternative modernity; rights over duties; plural authority, hermeneutics over fixed scripture; and future instead of past. Post-Islamism indicates that the people have not rejected religion, they have rejected leadership.

This is Part 1 of a two-part series to be concluded tomorrow.

Imtiyaz Yusuf is professor of Islamics and religion at the Graduate School of Philosophy and Religion, Assumption University, Bangkok.

Rakaman Pidato DSAI Di PRK Merlimau

Posted: 02 Mar 2011 07:12 PM PST