oleh : Mohamed Hanipa Maidin
Thu | Dec 21, 06 | 03:41:07 AM
Kes perebutan mayat melibatkan orang Islam sekali lagi menjadi isu panas dalam negara ini. Kes terbaru melibatkan perebutan mayat A.Rayappan di antara Majlis Agama Islam Selangor (Mais) dan keluarga simati.
Setelah meneliti kes ini berdasarkan laporan yang disiarkan di akhbar, terdapat banyak perkara-perkara yang menjadi tanda tanya.
Berdasarkan laporan akhbar di dalam kes ini kita boleh menyimpulkan fakta-fakta berikut sebagai fakta-fakta yang tidak dipertikaikan:
Pada 20 Januari 1990, Anthony Rayappan meninggalkan isterinya M. Lourdes Mary dan berkahwin dengan seorang wanita Indian Muslim dan menukar namnya kepada Muhamad Rayappan Abdullah di dalam kad pengenalannya.
Pada tahun 1999 dilaporkan bahawa Muhamad Rayappan kembali kepada isterinya.
Dalam bulan Mei 1999 simati telah membuat permohonan kepada Jabatan Pendaftaran Negara bagi menukar butir-butir kad pengenalannya dengan mengemukakan akuan bersumpah dan deed poll bagi menukar namanya kepada Anthony Rayyappan dan juga agamanya kepada Kristian.
Pada tahun 2000 Jabatan Pendaftaran Negara mengeluarkan kad pengenalannya dengan memuatkan dalam kad pengenalan simati pertukaran yang beliau pohon iaitu nama dan status agamanya.
Pada 29 November 2006 Muhammad Rayappan meninggal dunia di Hospital Kuala Lumpur dan pihak Jabatan Agama Islam cuba menuntut mayatnya untuk tujuan pengebumian mengikut hukum Islam. Keluarga simati membantah.
Pada 1 Disember 2006 Mahkamah Tinggi Syariah Shah Alam memutuskan Mais boleh menuntut mayat simati.
Pada 4 Disember 2006 Mahkamah Syariah menggantung perintah yang dibuat pada 1 Disember 2006 dan ketiga-tiga anak simati yang disapina untuk menghadiri Mahkamah Syariah tidak mengendahkan sapina tersebut.
Lourdes telah menyaman Hospital Kuala Lumpur dan Kerajaan bagi mendapatkan mayat simati dan Mahkamah Tinggi Kuala Lumpur menetapkan 11 Disember 2006 sebagai tarikh pendengaran permohonan tersebut.
Pada 5 Disember 2006 keluarga simati membuat laporan polis ke atas JAIS kerana tuduhan harassment.
Kabinet dan PM meminta pihak Peguam Negara campurtangan dalam isu ini.
Pada 6 Disember 2006 jam 4.50 petang, Mais menarik balik tuntutan ke atas mayat simati. Sejam sebelum itu Mahkamah Rayuan Syariah memutuskan antara lain bahawa waris simati hendaklah dipanggil untuk memberi keterangan berkaitan status agama simati dan simati adalah seorang Islam di masa kematiannya melainkan ada keterangan sebaliknya.
Beberapa persoalan timbul daripada kes ini:
A. Persolaan bagaimanakah Jabatan Pendaftaran Negara (JPN) tidak meletakkan status agama Islam dalam kad pengenalan simati.
Di dalam laporan akhbar bahasa Inggeris seperti the Star dan the Sun dinyatakan bahawa tertulis perkataan Kristian di dalam kad pengenalan simati. Ini ternyata laporan palsu kerana sebenarnya tidak tertulis status agama simati di dalam kad pengenalannya.
Kerajaan wajib bertindak terhadap laporan palsu ini kerana di atas laporan palsu inilah ada ahli parlimen UMNO yang membuat komen memandangkan dalam Kad Pengenalan simati tertulis agama Kristian, maka amat wajar mayat tersebut diberikan kepada keluarga simati.
Bagaimanapun timbul persoalan mengapakah JPN gagal meletakkan status agama Islam dalam kad pengenalan simati dalam keadaan tiada perintah Mahkamah Syariah yang memutuskan simati adalah murtad.
Berdasarkan kes Lina Joy yang diputuskan oleh Mahkamah Tinggi dan Mahkamah Rayuan adalah jelas bahawa pihak JPN tidak mempunyai kuasa untuk meluluskan permohonan menukar status agama Islam di dalam kad pengenalan orang Islam jika permohonan tersebut tidak disertakan dengan perintah daripada Mahkamah Syariah yang secara jelas memerintahkan pemohon itu telah bertukar agama.
Apa yang berlaku di dalam kes Azlina Jailani @ Lina Joy adalah beliau telah membuat permohonan untuk membuang nama Islam di dalam kad pengenalan beliau dan menggantikan dengan agama Kristian dan sebagai sokongan permohonan beliau itu, Azlina telah mengemukakan sijil baptsime yang dikeluarkan oleh pihak Gereja.
Berikut apa yang dinyatakan oleh pihak JPN semasa menerima permohonan Lina Joy tersebut sepertimana yang dilaporkan di dalam keputusan di Mahkamah Rayuan:
" By a letter dated 11 August 1997, the Director General, treating the appellant's report as an application for a change of name, informed the appellant that her application was refused. No reasons were stated in the letter. In the appeal the Director General explained by affidavit that the application was refused because the NRD had no jurisdiction to approve an application for a change of name by reason of change of religion without documentary proof of the change of religion, which in the case of the appellant would, he said, be a certificate or order from the Syariah Court or any appropriate Islamic religious authority confirming that she had renounced Islam, of which there was none."
Dan ini pula keputusan majoriti Mahkamah Rayuan berhubung isu tersebut:
" Renunciation of Islam is generally regarded by the Muslim community as a very grave matter. This is reflected in the very things reported in the newspapers that constituted one of the reasons that the appellant said it was necessary that her right to renounce Islam, and her position as no longer a Muslim, be recognized. The Muslim community regards it as a grave matter not only for the person concerned, in terms of the afterlife, but also for Muslims generally, as they regard it to be their responsibility to save another Muslim from the damnation of apostasy.
The incidence of apostasy is therefore a highly sensitive matter among Muslims. Apart from the spiritual aspect, Muslims in this country, where Islam is the official religion, are subject to special laws that no other community is subject to. In particular there are statutory offences that are committable by Muslims as Muslims that are not committable by others.
Against that background must be mentioned the fact that whether a person has renounced Islam is a question of Islamic law that is not within the jurisdiction of the NRD and that the NRD is not equipped or qualified to decide. What the Islamic law on the matter is has not been ventilated in this appeal. One might be tempted to think that the fact that a person affirms in a statutory declaration that he is no longer a Muslim or the fact that he has been participating in a Christian form of worship, or the fact that he has been baptized is sufficient, according to Islamic law, to warrant others to treat him as having-apostatized and as being no longer a Muslim.
But is that so in Islamic law? The NRD would be right in taking the stand that it is not for it to decide. It may be that according to Islamic law no Muslim may be treated as having apostatized, no matter what he may have done or failed to do, unless and until he has been declared an apostate by some proper authority. If the NRD were to accept that a person has apostatized merely on his declaration, and on that basis officially stamp him a non-Muslim by deleting the word "Islam" from his identity card, it runs the risk of mistakenly stamping a person a non-Muslim who according to Islamic law has not apostatized.
It will also be making it easy for persons who are born and bred as Muslims but who are indifferent to the religion to get classified as non-Muslims simply to avoid being punished for committing the offences that I have mentioned. It will consequently be inviting the censure of the Muslim community.
Jadi adalah jelas bahawa JPN tidak akan membenarkan permohonan menukar status agama Islam dalam kad pengenalan seseorang tanpa perintah daripada Mahkamah Syariah yang menyatakan orang itu murtad.
Berdasarkan laporan akhbar tidak langsung dinyatakan bahawa terdapat perintah Mahkmah Syariah yang memutuskan simati telah murtad dan atas dasar itulah Mahkamah Rayuan Syariah telah memutuskan bahawa ketika kematiannya simati adalah seorang Islam.
Dalam keadaan begini mengapakah JPN tidak meletakkan status Islam di dalam kad pengenalan simati. Bagi saya JPN tidak boleh lari dari tanggungjawab untuk menerangkan kepada rakyat tentang perkara ini.
B. Persoalan mengapakah Majlis Agama Islam Selangor ( MAIS ) menarik balik tuntutan mayat simati
Sepertimana yang dilaporkan bahawa pada 1 Disember 2006, Mahkamah Syariah telah membenarkan permohonan Mais untut menuntut mayat simati dan mayat tersebut diperintahkan untuk dikebumikan mengikut hukum Islam.
Malangnya pada 6 Disember 2006 jam 4.50 petang Mais telah membuat permohonan menarik balik tuntutan mayat tersebut. Dan yang lebih menghairankan keputusan Mais tersebut dibuat setelah Mahkamah Rayuan Syariah memutuskan bahawa simati masih seorang Islam semasa kematiannya.
Keputusan Mais ini bukan sahaja tidak menghormati keputusan Mahkamah Rayuan Syariah tetapi juga menghampakan dan menghiris perasaan orang Islam dalam keadaan Mais diharap melindungi kepentingan Islam dalam isu ini.
Kita percaya orang Islam boleh menerima dan lebih berpuashati keputusan Mahkamah Syariah misalnya yang menyatakan simati adalah bukan Islam semasa kematiannya daripada tindakan unilateral Mais yang dirasakan tidak bertanggungjawab menarik balik keputusan tuntutan mayat tersebut.
Apa yang berlaku sekarang ini amat celaru. Dari satu segi terdapat keputusan Mahkamah Rayuan Syariah yang menyatakan simati adalah orang Islam (dan keputusan tersebut tidak dibatalkan) manakala dari satu segi yang lain simati yang masih Islam dibenarkan dikebumikan mengikut agama Kristian!
Apa yang lebih mencurigakan adalah MAIS berubah sikapnya serta merta apabila Kabinet dan Perdana Menteri membuat kenyataan sehari sebelum penarikan balik tuntutan mayat oleh MAIS yang mana PM meminta pihak Peguam Negara campurtangan. Ini sekaligus menimbulkan prasangka yang munasabah bahawa MAIS " was acting under dictation".
C. Persoalan kenapakah kabinet Abdullah Badawi mahukan Peguam Negara campurtangan dalam isu ini.
Berikut adalah kenyataan PM dan anggota kabinet sepertimana yang dilaporkan oleh akhbar the Sun:
" The Cabinet today discussed the Anthony Rayappan body tussle case and directed the Attorney-General to determine his religion. Prime Minister Datuk Seri Abdullah Ahmad Badawi, in confirming that the matter was discussed, said "if the AG's Chamber finds that he is not a Muslim, his body should be returned to his family".
Minister in the Prime Minister's Department Tan Sri Bernard Giluk Dompok told the Sun in a telephone interview: "The Cabinet is very sympathetic towards the family. The sentiment of the Cabinet was that he should be allowed to be a Christian." He said he brought up the matter for discussion, explaining to his colleagues that Rayappan had gone back to his original faith as a Catholic, after his conversion to Islam in 1990 (to marry a Muslim woman). He said it was a clear-cut case as "everyone knows he (Rayappan) went back to Christianity".
Berdasarkan kenyataan tersebut di atas adalah jelas Abdullah dan anggota Kabinetnya tidak memahami ataupun keliru berhubung perkara asas undang-undang apatah lagi Perkara 121(1A) Perlembagaan Persekutuan.
Kenyataan PM bahawa pihak Peguam Negara ( AG ) hendaklah menentukan agama simati adalah kenyataan yang begitu dangkal dan juga boleh dikatakan satu kenyataan yang amat lucu.
Sejak bila AG diberi peranan di sisi undang-undang untuk menentukan status agama simati. Telah menjadi satu prinsip undang-undang yang tuntas bahawa kuasa menentukan agama orang Islam, jika berlaku pertikaian, adalah di tangan Mahkamah Syariah sahaja. AG bukan sahaja tidak mempunyai kuasa tersebut malahan tidak dibenarkan menurut Perlembagaan untuk campurtangan urusan Mahkamah Syariah.
Arahan Kabinet dan kenyataan PM bukan sahaja tidak bertanggungjawab malahan mencelarukan kes tersebut dan dari pandangan yang lain ianya dilihat sebagai satu campurtangan eksekutif dalam badan kehakiman dan ini amat bertentangan dengan prinsip pengasingan kuasa (separation of powers).
Jika pun AG perlu berperanan dalam kes ini ianya boleh dilakukan semasa pihak AG mewakili pihak kerajaan di mahkamah sivil di dalam pendengaran permohonan pihak keluarga simati. Dalam hal ini pendirian AG seharusnya konsisten sepertimana yang ditunjukkan di dalam kes Mohamad Moorthy yang mana pihak AG berhujah bahawa berdasarkan Perkara 121 (1A) mahkamah sivil tidak mempunyai bidangkuasa dalam menentukan status agama orang Islam.
Thursday, December 21, 2006
Friday, March 10, 2006
Saudara dan saudari
Berikut adalah hujah yang saya kemukakan di Mahkamah Persekutuan semasa mewakili tiga orang pelajar yang dibuang sekolah kerana mamakai serban ( yang dikenali sebagai kes Meor ).
Fakta ringkasnya adalah semasa di Mahkamah Tinggi Yang Arif Hakim Mahkamah Tinggi telah membenarkan tuntutan pelajar tersebut dan pihak kerajaan telah membuat rayuan di Mahkamah Rayuan di mana Mahkamah Rayuan telah membenarkan rayuan pihak Kerajaan dan mengenepikan keputusan Mahkamah Tinggi tersebut . Pihak tiga orang pelajar tersebut telah membuat rayuan di Mahkamah Persekutuan . Mahkamah Persekutuan yang diketuai oleh Yang Amat Arif Hakim Tan Sri Malek Ahmad, Y.A Hakim Tan Sri Steve Shim dan Yang Arif Hakim Dato Hamid Mohamed telah mendengar rayuan tersebut pada 8/3/2006 ( hari rabu ) dan telah menangguhkan keputusan rayuan tersebut.
Berikut adalah hujah yang saya berikan di Mahkamah Persekutuan.
THE APPELLANTS’ WRITTEN SUBMISSION
Yang Amat Arif , Yang Arif and Yang Arif
A. INTRODUCTION
1. Let me begin my argument by inviting Yang Arif to look at page 219 of the Appeal Record i.e the photo of the Appellants wearing their school uniform when they were expelled from school by the First Respondent. The only different between the Appellants and other students at that school was that the former were wearing a serban apart from the usual school uniform.
2. What the Appellants were doing if I may draw an analogy is equivalent what Haji Sulaiman Abdullah, one of the Malaysian prominent lawyer, has been doing that is being a lawyer he is wearing what other lawyers do except that he is having his serban on his head . In doing this Haji Sulaiman is in fact exercising his religious practices and hitherto he has not been asked to remove his serban for the same is protected by Article 11 ( 1 ) of the Federal Constitution ( FC ). So the same applies to the Appellants.
B. FACTS OF THE CASE
3. The facts of this case may be summarized as follows :-
4. The first , second and third Appellants were male students in a primary school aged eleven , nine and eight respectively. They had been expelled from school by the First Respondent, who was the headmistress of Sekolah Kebangsaan Serting Hilir, Negeri Sembilan ( the school ).
5. Prior to that the First Respondent , in a letter dated 4/8/1997 addressed to the guardian of the first appellant requested the Appellants to stop wearing serbans to school. However the Appellants continued to wear it .
6. Throughout the months of August and September that year the First Respondent repeatedly ordered the Appellants to stop wearing the serban but the Appellants did not budge on the ground that was the tradition of the Holy Prophet Muhammad ( s.a.w ). Consequently by a letter dated 3/11/1997 the First Respondent issued a letter dismissing the Appellants from school.
7. The Appellants in their statement of claim pleaded that the action taken by the Respondents was contrary to the provisions of the Federal Constitution on the right to freedom of religion and the prohibition for discrimination on the basis of religion , race , creed and place of birth.
C. ISSUE IN THIS APPEAL
8. This appeal deals only with one issue and the issue is as stated in the Appellants’ Memorandum of Rayuan . May I humbly invite Yang Arif to look at page 2 -3 of the Rekod Rayuan
9. This case deals with freedom of religion enshrined in Art 11 ( 1 ) of the Federal Constitution.
10. Based on Art. 11 ( 1 ) FC every person has the following rights ,viz;.
• Right to profess
• Right to practice
• And subject to Art 11 ( 4 ) of FC to propagate his religion.
[ please see at page 64 of the Appellants’ Additional Bundle of Authorities ( ABOA ) ]
11. It is interesting to note here Yang Arif that freedom of religion under art 11 ( 1 ), unlike freedom of speech or assembly enshrined in art 10, is not only confined to citizens but also to every person and such fundamental right is so sacred and entrenched in the FC so much so even during an emergency the right of a person to freedom of religion cannot be touched or restricted - ( Please see Art 150 ( 6A ) of the FC at page 70 of ABOA )
12. Art 150 ( 6A ) provides that “ Clause ( 5 ) shall not extend the powers of Parliament with respect to any matter of Islamic law or the custom of the Malays, or with respect to any matter of native law or custom in the State of Sabah or Sarawak, nor shall Clause ( 6 ) validate any provision inconsistent with the provisions of this Constitution relating to religion , citizenship, or language.
13. It is our humble submission Yang Arif that the rule prohibiting students from wearing serban is violative of Art 11 ( 1 ) of the Federal Constitution ( FC ). The relevant impugned rule may be found at page 317 ( from page 313 ) of the Rekod Rayuan
14. For the purpose of this appeal the related right is on the right to practice one’s religion. But Article 11 ( 1 ) uses the phrases “profess and practice” . Thus it is submitted that the word profess and practice must be read together .
15. The right to practice one’s religion we submit includes every religious practices which have some basis or become part of that religion whether they are mandatory or otherwise
16. The right to practice one’s religion which is protected under Art 11 ( 1 ) of FC can only be restricted if by exercising such rights it affects public order , public health and public morality enshrined in Art 11 ( 5 ) of the FC.
17. Art 11 ( 5 ) provides that “ This Article does not authorize any act contrary to any general law relating to public order, public health or morality.”
18. It is also our humble submission that the right to wear serban even though is not mandatory is part of Islamic and prophetic teaching. In this respect we would like to refer at the evidence of SP 3 at page 155 – 159 of the Rekod Rayuan )
19. SP 3 inter alia testified that “ Hukum pakai serban sunat iaitu tidak wajib. Orang beriman sepatutnya membenarkan pakaian serban terutama dalam masyarakat majmuk di mana kaum sikh umpamanya dibenarkan memakai serban. Sunnah itu dianggap sebagai ibadah tuntutan agama yang kita wajib beriltizam. ( see at page 157 of RR )
20. In other words it is part of religious practices enjoined by Islam. Be that as it may this right has to be jealously protected and under the FC it is guaranteed by virtue of Art 11 ( 1 ) of the FC.
D. WHAT THE COURT OF APPEAL SAID IN RESPECT OF ARTICLE 11 ( 1 ) ?
21. It is humbly submitted that the learned Judges of Court of Appeal ( CA ) erred in their judgments when they decided that the Respondents had acted entirely in accordance with the Constitution when they expelled the Appellants from school for wearing serban. ( see at page 21 of Rekod Rayuan )
22. It is not disputed in this case that the wearing of serban has religious basis from Islamic point of view. In other words it is part of religious practices as far as Islam is concerned. Such being the case this religious practice is protected and guaranteed under Art 11 ( 1 ) of the FC and this practice could only be restricted under 11 ( 5 ) .
23. The Court of Appeal, with due respect, was clearly wrong when it decided that only the ‘integral or essential parts” of religion are protected by Art 11 ( 1 ) of the FC. ( May I humbly refer Yang Arif at page 13 ( para 4 ) ; page 21 ( para 14 ) of the Rekod Rayuan ) .
24. Yang Arif , if this interpretation is accepted it means that only the integral religious practices are guaranteed under Art 11 ( 1 ) of the FC whereas the word `integral` part is nowhere in Art 11 ( 1 ).
25. And the problem will also arise if we accept this restrictive interpretation because under Art 11 ( 1 ) there are three rights available to a person as far as freedom of religion is concerned and these rights are the right to profess, practice and propagate.
26. If only the integral part of religion may be practiced the same is also applicable to one`s right of professing and propagating his religion . In other words , by applying the CA`s interpretation a person may only profess, practice and propagate the integral/ essential part of his religion . This will create a lot of problems to religious adherents particularly the muslims
27. Let me give one example i.e the case of prayer in Islam. In Islam there are mandatory prayer and there are recommendatory ones ( the muslims call them sunnat prayer where the numbers of sunat prayers are more than obligatory prayers ). If we follow the CA’s interpretation the muslim’s rights of professing and practicing prayers is only confined to obligatory prayers under Art 11 ( 1 ) whereas the recommendatory prayers are not protected under Art 11 ( 1 ) .
28. And the other problem with this interpretation is that it begs for other interpretation of the word integral ! Who determines such and such religious doctrines/practices are integral/essential or non integral/non essential ? and on what basis ?
29. By interpreting right to practice of one’s religion to be confined only to the ‘integral” or mandatory part of religion” the Court of Appeal, we submit, in actual fact is rewriting Article 11 ( 1 ) or putting a new or an extra/additional restriction on the right to profess and practice one’s religion apart from the existing restrictions contained/enshrined in Article 11 ( 5 ) of the FC . Such rigid interpretation had unduly caused the Appellants to be subjected to additional restriction apart from the existing restrictions under art 11 ( 5 ) of the FC. This , we submit , should not be allowed.
30. What the court of appeal did in this case, in actual fact , with respect , is that it had embarked on something beyond its power i.e interpreting the religion and in this case is the religion of Islam.
31. The Court of Appeal in reality had sent a message to any religious adherents in this country that you are prohibited from professing, practicing and propagating non essentials of your religion even such practices are recognized by your religion. In other words the CA is saying ` Ok, your religion may allow you to profess , practice and propagate your religious teachings but they must go through our screening/ filter process . If that religious practices are mandatory/essential, yes you pass our screening test if otherwise we are sorry you are prohibited.”
32. Prof, Dr Shad Saleem Faruqi , a leading constitutional expert in this country said in his article “ Secularism or Theocracy – A Study of the Malaysian Constitution”
“ In respect of religion , every person has the right to three things :
• to profess
• to practice
• and , subject to Article 11 ( 4 ) , to propagate his religion : Article 11 ( 1 )
The first refers to beliefs and doctrines, The second refers to exhibition of these beliefs through acts, practices and rituals. The third is about attempts at propagation , The right to beliefs and doctrines is generally regarded as absolute. The last two aspects are, subject to regulation on grounds of public order, health , morality etc
Does freedom of religion extend only to those practices and rituals that are essential and mandatory, or does it also cover practices that are non essential and optional ? Halimatussaadiah v PSC ( 1992 ) 1 MLJ 513 implies that a non mandatory ( like wearing purdah ) is not protected by Article 11. The case also distinguished between beliefs and practices. The latter may regulated if they lead to public disorder. Affect public health or public morality. However , Meor Atiqulrahman Ishak v Fatimah binti Sihi ( 2000 ) 5 MLJ 375 correctly holds that the constitutional freedom extends to practices ( like waering a serban ), which , though not mandatory, are part of the religious tradition. ( see at page of the Appellants Bundle of Authorities ( BOA )
33. It is our submission Yang Arif that the Court Of Appeal should not unduly wary to allow a person to practice his/her religion be it an integral/essential part or non integral/non essential part as the freedom of practicing one’s religion, like other freedoms enshrined under FC is not absolute. The right to freedom of practicing one’s religion is constitutionally restricted under Art 11 ( 5 ) of the FC.
34. What happened in this case was that the CA was heavily influenced by the Indian authorities in interpreting Art 11 ( 1 ) of the FC without considering Art 11 ( 5 ) and/ or the decision of the then Supreme Court in the case of Minsiter For Home Affairs & Anor v Jamaluddin bin Othman ( 1989 ) 1 MLJ 418
35. It is humbly submitted that the proper and correct test in interpreting the phrase ‘ right to profess and practice his religion’ in Art 11 ( 1 ) is as stated by the then Supreme Court in Minsiter For Home Affairs & Anor v Jamaluddin bin Othman ( 1989 ) 1 MLJ 418 i.e “ the guarantee provided by Art 11 of the Constitution i.e freedom to profess and practice one’s religion , must be given effect unless the actions of a person go well beyond what normally be regarded as professing and practicing one ‘s religion”.
36. It is unthinkable to suggest that the Appellants’ act of wearing serban, which derived its basis from the prophetic tradition ( hadith ), went beyond what normally be regarded as professing and practicing one’s religion
37. It was very unfortunate that the CA failed at all to refer to the case of Jamaluddin bin Othman ( supra ) in their judgment and this , we submit, amounts to non direction by the CA and be that as it may, we humbly submit ,that non direction was fatal and it warrants this court’s interference.
38. Speaking about heavily relying on other countries’ constitutions in interpreting our constitution, as what the Court of Appeal unfortunately did, Y.M Justice Raja Azlan Shah had this to say i.e in the case of Loh Kooi Choon v Government of Malaysia ( 1977 ) 2 MLJ 187
“ Whatever may be said of other constitutions , they are ultimately of little assistance to us because our Constitution now stands in its own right and it is in the end the wording of our Constitution itself that is subject to be interpreted and applied , and this wording “ can never be overridden by the extraneous principles of other Constitutions” – see Adegbenro v Akintola & Anor . Each country frames its constitution according to its genius and for the good of its own society. We look at other Constitutions to learn from their experiences and from a desire to see how their progress and well being is ensured by their fundamental law.” ( see at page 90 of the Appellants ABOA )
39. Prof Mohammed Imam in his brilliant article entitled “ Freedom of Religion Under Federal Constitution of Malaysia – A Reappraisal ( 1994 ) 2 CLJ lxvi commented that
“ The Indian Supreme Court has also made the distinction between “essential part of religion” and superstitious beliefs and unessential accretion to religions’ but that was in the context of specific provisions of Article 25 ( 2 ) of that Constitution which permitted regulations or restrictions on economic , financial , political and other secular activities associated with religious practices , and for social welfare and reform. That question does not arise under Article 11 of the Federal Constitution, as no specific provisions are contained in it. Certain religious practices amongst Hindus and Chinese ( Taiosm, Confucious, Ancestor Worship ) e.g Sin Chew may have their basis in superstitious , yet they all will be protected by Article 11 ( 1 ) provided they are regarded as religious practices by that respective religion . Parliament’s power to derogate from the right to religious freedom by a general law on grounds of public order, public health and morality extends to every aspect of religion and religious practices, be they the essential part , unessential accretion or superstitious.”( please refer at page 17 of the Appellants’ ABOA )
40. Prof Imam also said in the same article that
“ Unlike what the Indian Courts have been doing, there is no scope under Article 11 for the state to regulate , control or restrict religious practices , regarded by that religion as part of the religion on grounds of their being practices secular, superstitious, extraneous and unessential accretion to religion because by the express term of Article 11 ( 5 ) , the freedom of religion could be subject only to ‘any general law relating public order, public health or morality. ( see at page 20 of the Appellants’ ABOA )
41. It is also germane to state here Yang Arif that our Federal Constitution is not similar to Indian Constitution. So the court should be very cautious and meticulous in relying upon Indian authorities. In India , the Preamble to the Constitution categorically declares India to be a secular state. There is no official state religion in India ( see at page 59 of The Appellant’s BOA ). On the contrary Article 3 of the FC provides that Islam is the religion of the Federation ..
42. The ambit of the positive obligations cast on the Federation by Article 3 , according to Prof Imam in his article , to defend , protect , and promote the religion of Islam and facilitate and enable Muslims its practices ( see Prof Imam”s article at page 11 of the Appellants’ ABOA ).
43. Prof Imam also said in his article that “ Art 3 is not a self executory provision. It only imposes a general obligation upon the Federation to protect, defend, safeguard the Islamic religion, assist , enable and facilitate Muslims to practice Islam , and give effect to or enforce Islamic injunction , spiritual and mundane alike , as far as it is capable of as a juristic person acting through its human agent using the coercive power at its command. This obligation is dischargeable by appropriate state action ,viz legislative, executive, administrative , judicial , quasi judicial etc and the Muslims have the legitimate constitutionally created interest , as distinct from judicially enforceable right, to secure such a compliance. Article 3 being subject to the other provisions of the Constitution ( Art. 3 ( 4 ) , any such state action should steer clear of other constitutional provisions , the most significant of such provisions is Article 11 freedom of religion of not only non Muslims but also of the Muslims.” ( see at page 13 of the Appellants’ ABOA )
44. So the right approach in dealing with freedom of religion under Art 11 ( 1 ) of the FC is to
A. first , identify as to whether what is practiced by a person is part of his religious doctrine .
B. and if such practice is part of that religion/ or enjoined by that religion, than it must be jealously guaranteed and protected by the court under art 11 ( 1 ) irrespective whether it is an integral or essential part or otherwise unless by practicing it offends Art 11 ( 5 ) of the FC
45. Sadly speaking in interpreting Art 11 ( 1 ) the Court of Appeal, with respect, failed at all to look into or consider Art 11 ( 5 ) of the FC and decided whether by exercising their rights under Art 11 ( 1 ) to practice their religion the Appellants were proven to have jeopardized public morality , public health or public order enshrined under Art 11 ( 5 ) of the FC .
46. If the Court of Appeal really considered the evidences adduced in this case it would certainly make a finding that there was no iota of evidence whatsoever that the Appellants’ act of wearing of serban had caused public disorder or affected public health or morality thus caught by Article 11 ( 5 ) of the FC. In fact on the contrary the facts and evidences in this case had shown that the Appellants were a bright students and had no records of causing any disciplinary problems .
47. The Court of Appeal , with respect, was also wrong in interpreting the phrase “ ‘ right to practice” in Article 11 ( 1 ) rigidly whereas the Constitution unlike other legislations should be interpreted broadly and with less rigidity and an interpretation leaning towards protecting fundamental rights and liberties of a person should have been adopted by the CA.
48. Justice Edger Joseph Jr ( SCJ ) clearly stated in the case of Dewan Undang Negeri Kelantan & Anor v Nordin bin Salleh & Anor ( 1992 ) 1 MLJ 697 that
“ in construing constitutional documents it is axiomatic that the highest motives and the best of intentions are not enough to displace constitutional obstacles. Whenever legally permissible the presumption must be to incline the scales of justice on the side of the fundamental rights guaranteed by the Constitution , enjoying as they do, precedence and primacy” ( see at page 20 of the BOA )
49. In the same case , the then Lord President Justice Abdul Hamid Omar also held that
“ In testing the validity of the state action with regard fundamental rights, what the court must consider is whether it directly affects the fundamental rights or its inevitable effect or consequence on the fundamental rights is such that it makes their exercise ineffective and illusory.” ( see at page 17 ( held 1 ) of the Appellants’ BOA )
He further held that
“ A constitution should be construed with less rigidity and more generosity than other statues and as sui juris, calling for principles of its own , suitable to its character but not forgetting that respect must be paid to the language which has been used.”
50. Y.M Raja Azlan Shah J in the case of Loh Kooi Choon v The Government of Malaysia ( quoted by Justice Gunn Chit Tuan SCJ in Nordin’s case ) held that
“ As fundamental rights are not the same as ordinary rights, they can only be suspended or abridged in the special manner provided for in the Constitution .” ( see at page 36 of the Appellants’ BOA )
51. By rigidly interpreting the right to profess and practice one’s religion in Art 11 ( 1 ) of the FC the inevitable consequence of that is that it renders the right to profess and practice one’s religion enshrined in Art 11 ( 1 ) of the FC ineffective and illusory.”
52. In The Queen on the Application of SB v Headteacher And Governors of Denbigh High School ( 2005 ) EWCA Civ 199 whereby the case dealt with Article 9 ( 1 ) of European Conventions of Human Rights ( UCHR ) which provides that
“ Everyone has the right to freedom of thought , conscience and religion , this right includes freedom to change his religion or belief , and freedom …in public or private to manifest his religion or belief
53. The facts of the case were that the appellant, a female muslim student had applied for judicial review of a decision of the Headteacher and Governors of Denbigh High School, Luton who had refused to allow her to attend the School if she was not willing to comply with their school uniform requirements. So the case was concerned with the School’s uniform requirements for girl.
54. Lord Justice Scott Baker said in that case
“ As Brooke L.J has pointed out, there are two different views in the Muslim community about the appropriate dress for women one , held by very strict Muslims, being that it is mandatory for women to wear jilbab. The fact that this view is held by a minority, or even a small minority in my judgment nothing to the point in considering the issue whether Article 9 ( 1 ) is engaged. There is in my view force in the criticism that it is not for the school authorities to pick and choose between religious belief or shades of religious belief.
… every shade of religious belief , if genuinely held, is entitled to due consideration under Article 9 . .. ( see at page 54 of the Appellants’ ABOA )
E. IS THE DECISION OF HJH HALIMATUSSAADIAH V PUBLIC SERVICES COMMISSION , MALAYSIA ( 1994 ) 3 MLJ 61 STILL A GOOD PRECEDENT/LAW IN RESPECT OF ARTICLE 11 ( 1 ) OF THE FC
55. The Court of Appeal had also relied on the case of Halimatusaadiah ( supra ) in holding that the Appellants’ constitutional right was not jeopardized despite being prohibited from exercising their religious practices.
56. With the greatest respect , it is our humble submission that the decision of Halimatusaadiah no longer represents a good law as far as the interpretation of Article 11 ( 1 ) is concerned.
57. It is our respectful submission that the Supreme Court in that case , in affirming or upholding the decision of Justice Eusoff Chin ( as he then was ) of the High Court , was applying a wrong test in interpreting Article 11 ( 1 ) particularly in respect right to practice one ‘s religion as rightly pointed out by Encik Zainur Zakarian in his article “Religious Freedom – Right To Wear The Purdah ( 1993 ) 3 MLJ xxv that
“ Instead of looking to see whether the act of the Plaintiff by wearing the purdah militated against or violated art 11 ( 5 ) of the Constitution , the learned Judge instead looked the other way around to see if the conditions imposed by the circular militated against or violated art 11 ( 5 ).
58. Prof Dr Aziz Bari, another constitutional expert, had also criticized the decision of Halimatusaadiah in his book “ Islam Dalam Perlembagaan Malaysia” at page 124 & 125 of the said book when he said
“ Dalam Hajah Halimatusaadiah , seorang kakitangan awam yang mengenakan tutup muka ( purdah ) telah dibuang kerja kerana dianggap mengengkari pekeliling yang melarangnya berbuat demikian. Kakitangan tersebut menyaman kerajaan di Mahkamah dan menghujah bahawa larangan tersebut menafikan haknya untuk mengamalkan ajaran agamanya . Mahkamah tidak menerima hujah ini kerana Mahkamah berpendapat bahawa purdah tidak diwajibkan oleh ajaran Islam. Ini agak meragukan : apa kaitan antara kebebasan beragama dengan wajib atau tidaknya sesuatu amalan yang bersumberkan kepada agama ? Adalah dicadangkan bahawa keputusan ini menimbulkan persoalan kerana soal wajib atau tidaknya purdah itu adalah soal yang lain. Yang jelas purdah tidak menyalahi ajaran Islam. Sesetengah pendapat malah menyatakan bahawa pemakaian purdah , dalam keadaan tertentu , boleh menjadi wajib. Dengan kata lain , memakai purdah adalah sebahagian daripada ajaran Islam. Denga itu adalah dicadangkan bahawa menafikan seseorang memakai purdah mempunyai kesan menafikan seseorang mengamalkan sesuatu daripada ajaran agamanya dan dengan demikian bertentangan dengan hak yang diberikan Perlembagaan Persekutuan.
59. Prof, Dr Shad Saleem Faruqi , a leading constitutional expert in this country indirectly commented the correctness of Halimatussadiah in his article “ Secularism or Theocracy – A Study of the Malaysian Constitution” when he said that
“ Does freedom of religion extend only to those practices and rituals that are essential and mandatory, or does it also cover practices that are non essential and optional ? Halimatussaadiah v PSC ( 1992 ) 1 MLJ 513 implies that a non mandatory ( like wearing purdah ) is not protected by Article 11. The case also distinguished between beliefs and practices. The latter may regulated if they lead to public disorder. Affect public health or public morality. However , Meor Atiqulrahman Ishak v Fatimah binti Sihi ( 2000 ) 5 MLJ 375 correctly holds that the constitutional freedom extends to practices ( like waering a serban ), which , though not mandatory, are part of the religious tradition.
60. Last but not least it is our humble submission that the court’s duty is to interpret the Constitution and this case the provision of Article 11 of the FC and not to interpret the religion. In this regard it is germane to cite here what the European Court’s of Human Rights ( at page 46 of the Appellants ABOA )
“ The court recalls that , for every exceptional cases, the right to freedom of religion as guaranteed under the Convention excludes any discretion on the part of the state to determine whether religious beliefs or the means used to express such beliefs are legitimate.”
61. In one case decided by Zimbabwean Supreme Court i.e the case of Re Chikweche ( 1995 ) 2 LRC 93 it was held that
“ Freedom of conscience and religion had to be broadly construed to extend to conscientiously held beliefs whether grounded in religion or secular morality. The wearing of dreadlocks was a symbolic expression of the beliefs of Rastafarianism , which had the status of a religion in the wider and non technical sense , or in any event was a system of belief founded on personal morality. The court was not concerned with the validity or attraction of Rastafarian beliefs , but only with the sincerity with which they were held …
The applicant’s manifestations of his religion by the wearing of dreadlocks fell within the protection of freedom of conscience afforded by s 19 ( 1 ) of the Constitution….
He was forced to choose between adherence to the precepts of his religion , which meant foregoing the right to practice the profession he had chosen , or sacrificing an important edict of his religion in order to be able to practice and it followed that the Judge’s ruling violated his constitutional right to freedom of religion under s 19 ( 1 ) … ( see at page 78-79 of the Appellants’ ABOA )
62. Prof Dr Aziz Bari in his article entitled “ Islam in the Federal Constitution : A Commentary on the decision of Meor Atiqulrahman (2000 ) 2 MLJ cxxix had this to say
“ The right to freedom of religion was particularly evident when one looked at the facts in Meor Atiqulrahman namely the humiliation , embarrassment and pressure suffered by the plaintiffs at the hands of the first defendant which they were simply at her mercy..”
The learned Judge was right in stating that while putting on a turban is not incumbent on every muslim male, it was nonetheless the tradition of the Holy Prophet which meant that it was very much part and parcel of the religious teachings . To deny it tantamount to denying right to profess one’s belief .” ( see at page 114 of the Appellants ABOA )
63. Based on the aforesaid submissions we humbly ask this appeal to be allowed with cost.
Berikut adalah hujah yang saya kemukakan di Mahkamah Persekutuan semasa mewakili tiga orang pelajar yang dibuang sekolah kerana mamakai serban ( yang dikenali sebagai kes Meor ).
Fakta ringkasnya adalah semasa di Mahkamah Tinggi Yang Arif Hakim Mahkamah Tinggi telah membenarkan tuntutan pelajar tersebut dan pihak kerajaan telah membuat rayuan di Mahkamah Rayuan di mana Mahkamah Rayuan telah membenarkan rayuan pihak Kerajaan dan mengenepikan keputusan Mahkamah Tinggi tersebut . Pihak tiga orang pelajar tersebut telah membuat rayuan di Mahkamah Persekutuan . Mahkamah Persekutuan yang diketuai oleh Yang Amat Arif Hakim Tan Sri Malek Ahmad, Y.A Hakim Tan Sri Steve Shim dan Yang Arif Hakim Dato Hamid Mohamed telah mendengar rayuan tersebut pada 8/3/2006 ( hari rabu ) dan telah menangguhkan keputusan rayuan tersebut.
Berikut adalah hujah yang saya berikan di Mahkamah Persekutuan.
THE APPELLANTS’ WRITTEN SUBMISSION
Yang Amat Arif , Yang Arif and Yang Arif
A. INTRODUCTION
1. Let me begin my argument by inviting Yang Arif to look at page 219 of the Appeal Record i.e the photo of the Appellants wearing their school uniform when they were expelled from school by the First Respondent. The only different between the Appellants and other students at that school was that the former were wearing a serban apart from the usual school uniform.
2. What the Appellants were doing if I may draw an analogy is equivalent what Haji Sulaiman Abdullah, one of the Malaysian prominent lawyer, has been doing that is being a lawyer he is wearing what other lawyers do except that he is having his serban on his head . In doing this Haji Sulaiman is in fact exercising his religious practices and hitherto he has not been asked to remove his serban for the same is protected by Article 11 ( 1 ) of the Federal Constitution ( FC ). So the same applies to the Appellants.
B. FACTS OF THE CASE
3. The facts of this case may be summarized as follows :-
4. The first , second and third Appellants were male students in a primary school aged eleven , nine and eight respectively. They had been expelled from school by the First Respondent, who was the headmistress of Sekolah Kebangsaan Serting Hilir, Negeri Sembilan ( the school ).
5. Prior to that the First Respondent , in a letter dated 4/8/1997 addressed to the guardian of the first appellant requested the Appellants to stop wearing serbans to school. However the Appellants continued to wear it .
6. Throughout the months of August and September that year the First Respondent repeatedly ordered the Appellants to stop wearing the serban but the Appellants did not budge on the ground that was the tradition of the Holy Prophet Muhammad ( s.a.w ). Consequently by a letter dated 3/11/1997 the First Respondent issued a letter dismissing the Appellants from school.
7. The Appellants in their statement of claim pleaded that the action taken by the Respondents was contrary to the provisions of the Federal Constitution on the right to freedom of religion and the prohibition for discrimination on the basis of religion , race , creed and place of birth.
C. ISSUE IN THIS APPEAL
8. This appeal deals only with one issue and the issue is as stated in the Appellants’ Memorandum of Rayuan . May I humbly invite Yang Arif to look at page 2 -3 of the Rekod Rayuan
9. This case deals with freedom of religion enshrined in Art 11 ( 1 ) of the Federal Constitution.
10. Based on Art. 11 ( 1 ) FC every person has the following rights ,viz;.
• Right to profess
• Right to practice
• And subject to Art 11 ( 4 ) of FC to propagate his religion.
[ please see at page 64 of the Appellants’ Additional Bundle of Authorities ( ABOA ) ]
11. It is interesting to note here Yang Arif that freedom of religion under art 11 ( 1 ), unlike freedom of speech or assembly enshrined in art 10, is not only confined to citizens but also to every person and such fundamental right is so sacred and entrenched in the FC so much so even during an emergency the right of a person to freedom of religion cannot be touched or restricted - ( Please see Art 150 ( 6A ) of the FC at page 70 of ABOA )
12. Art 150 ( 6A ) provides that “ Clause ( 5 ) shall not extend the powers of Parliament with respect to any matter of Islamic law or the custom of the Malays, or with respect to any matter of native law or custom in the State of Sabah or Sarawak, nor shall Clause ( 6 ) validate any provision inconsistent with the provisions of this Constitution relating to religion , citizenship, or language.
13. It is our humble submission Yang Arif that the rule prohibiting students from wearing serban is violative of Art 11 ( 1 ) of the Federal Constitution ( FC ). The relevant impugned rule may be found at page 317 ( from page 313 ) of the Rekod Rayuan
14. For the purpose of this appeal the related right is on the right to practice one’s religion. But Article 11 ( 1 ) uses the phrases “profess and practice” . Thus it is submitted that the word profess and practice must be read together .
15. The right to practice one’s religion we submit includes every religious practices which have some basis or become part of that religion whether they are mandatory or otherwise
16. The right to practice one’s religion which is protected under Art 11 ( 1 ) of FC can only be restricted if by exercising such rights it affects public order , public health and public morality enshrined in Art 11 ( 5 ) of the FC.
17. Art 11 ( 5 ) provides that “ This Article does not authorize any act contrary to any general law relating to public order, public health or morality.”
18. It is also our humble submission that the right to wear serban even though is not mandatory is part of Islamic and prophetic teaching. In this respect we would like to refer at the evidence of SP 3 at page 155 – 159 of the Rekod Rayuan )
19. SP 3 inter alia testified that “ Hukum pakai serban sunat iaitu tidak wajib. Orang beriman sepatutnya membenarkan pakaian serban terutama dalam masyarakat majmuk di mana kaum sikh umpamanya dibenarkan memakai serban. Sunnah itu dianggap sebagai ibadah tuntutan agama yang kita wajib beriltizam. ( see at page 157 of RR )
20. In other words it is part of religious practices enjoined by Islam. Be that as it may this right has to be jealously protected and under the FC it is guaranteed by virtue of Art 11 ( 1 ) of the FC.
D. WHAT THE COURT OF APPEAL SAID IN RESPECT OF ARTICLE 11 ( 1 ) ?
21. It is humbly submitted that the learned Judges of Court of Appeal ( CA ) erred in their judgments when they decided that the Respondents had acted entirely in accordance with the Constitution when they expelled the Appellants from school for wearing serban. ( see at page 21 of Rekod Rayuan )
22. It is not disputed in this case that the wearing of serban has religious basis from Islamic point of view. In other words it is part of religious practices as far as Islam is concerned. Such being the case this religious practice is protected and guaranteed under Art 11 ( 1 ) of the FC and this practice could only be restricted under 11 ( 5 ) .
23. The Court of Appeal, with due respect, was clearly wrong when it decided that only the ‘integral or essential parts” of religion are protected by Art 11 ( 1 ) of the FC. ( May I humbly refer Yang Arif at page 13 ( para 4 ) ; page 21 ( para 14 ) of the Rekod Rayuan ) .
24. Yang Arif , if this interpretation is accepted it means that only the integral religious practices are guaranteed under Art 11 ( 1 ) of the FC whereas the word `integral` part is nowhere in Art 11 ( 1 ).
25. And the problem will also arise if we accept this restrictive interpretation because under Art 11 ( 1 ) there are three rights available to a person as far as freedom of religion is concerned and these rights are the right to profess, practice and propagate.
26. If only the integral part of religion may be practiced the same is also applicable to one`s right of professing and propagating his religion . In other words , by applying the CA`s interpretation a person may only profess, practice and propagate the integral/ essential part of his religion . This will create a lot of problems to religious adherents particularly the muslims
27. Let me give one example i.e the case of prayer in Islam. In Islam there are mandatory prayer and there are recommendatory ones ( the muslims call them sunnat prayer where the numbers of sunat prayers are more than obligatory prayers ). If we follow the CA’s interpretation the muslim’s rights of professing and practicing prayers is only confined to obligatory prayers under Art 11 ( 1 ) whereas the recommendatory prayers are not protected under Art 11 ( 1 ) .
28. And the other problem with this interpretation is that it begs for other interpretation of the word integral ! Who determines such and such religious doctrines/practices are integral/essential or non integral/non essential ? and on what basis ?
29. By interpreting right to practice of one’s religion to be confined only to the ‘integral” or mandatory part of religion” the Court of Appeal, we submit, in actual fact is rewriting Article 11 ( 1 ) or putting a new or an extra/additional restriction on the right to profess and practice one’s religion apart from the existing restrictions contained/enshrined in Article 11 ( 5 ) of the FC . Such rigid interpretation had unduly caused the Appellants to be subjected to additional restriction apart from the existing restrictions under art 11 ( 5 ) of the FC. This , we submit , should not be allowed.
30. What the court of appeal did in this case, in actual fact , with respect , is that it had embarked on something beyond its power i.e interpreting the religion and in this case is the religion of Islam.
31. The Court of Appeal in reality had sent a message to any religious adherents in this country that you are prohibited from professing, practicing and propagating non essentials of your religion even such practices are recognized by your religion. In other words the CA is saying ` Ok, your religion may allow you to profess , practice and propagate your religious teachings but they must go through our screening/ filter process . If that religious practices are mandatory/essential, yes you pass our screening test if otherwise we are sorry you are prohibited.”
32. Prof, Dr Shad Saleem Faruqi , a leading constitutional expert in this country said in his article “ Secularism or Theocracy – A Study of the Malaysian Constitution”
“ In respect of religion , every person has the right to three things :
• to profess
• to practice
• and , subject to Article 11 ( 4 ) , to propagate his religion : Article 11 ( 1 )
The first refers to beliefs and doctrines, The second refers to exhibition of these beliefs through acts, practices and rituals. The third is about attempts at propagation , The right to beliefs and doctrines is generally regarded as absolute. The last two aspects are, subject to regulation on grounds of public order, health , morality etc
Does freedom of religion extend only to those practices and rituals that are essential and mandatory, or does it also cover practices that are non essential and optional ? Halimatussaadiah v PSC ( 1992 ) 1 MLJ 513 implies that a non mandatory ( like wearing purdah ) is not protected by Article 11. The case also distinguished between beliefs and practices. The latter may regulated if they lead to public disorder. Affect public health or public morality. However , Meor Atiqulrahman Ishak v Fatimah binti Sihi ( 2000 ) 5 MLJ 375 correctly holds that the constitutional freedom extends to practices ( like waering a serban ), which , though not mandatory, are part of the religious tradition. ( see at page of the Appellants Bundle of Authorities ( BOA )
33. It is our submission Yang Arif that the Court Of Appeal should not unduly wary to allow a person to practice his/her religion be it an integral/essential part or non integral/non essential part as the freedom of practicing one’s religion, like other freedoms enshrined under FC is not absolute. The right to freedom of practicing one’s religion is constitutionally restricted under Art 11 ( 5 ) of the FC.
34. What happened in this case was that the CA was heavily influenced by the Indian authorities in interpreting Art 11 ( 1 ) of the FC without considering Art 11 ( 5 ) and/ or the decision of the then Supreme Court in the case of Minsiter For Home Affairs & Anor v Jamaluddin bin Othman ( 1989 ) 1 MLJ 418
35. It is humbly submitted that the proper and correct test in interpreting the phrase ‘ right to profess and practice his religion’ in Art 11 ( 1 ) is as stated by the then Supreme Court in Minsiter For Home Affairs & Anor v Jamaluddin bin Othman ( 1989 ) 1 MLJ 418 i.e “ the guarantee provided by Art 11 of the Constitution i.e freedom to profess and practice one’s religion , must be given effect unless the actions of a person go well beyond what normally be regarded as professing and practicing one ‘s religion”.
36. It is unthinkable to suggest that the Appellants’ act of wearing serban, which derived its basis from the prophetic tradition ( hadith ), went beyond what normally be regarded as professing and practicing one’s religion
37. It was very unfortunate that the CA failed at all to refer to the case of Jamaluddin bin Othman ( supra ) in their judgment and this , we submit, amounts to non direction by the CA and be that as it may, we humbly submit ,that non direction was fatal and it warrants this court’s interference.
38. Speaking about heavily relying on other countries’ constitutions in interpreting our constitution, as what the Court of Appeal unfortunately did, Y.M Justice Raja Azlan Shah had this to say i.e in the case of Loh Kooi Choon v Government of Malaysia ( 1977 ) 2 MLJ 187
“ Whatever may be said of other constitutions , they are ultimately of little assistance to us because our Constitution now stands in its own right and it is in the end the wording of our Constitution itself that is subject to be interpreted and applied , and this wording “ can never be overridden by the extraneous principles of other Constitutions” – see Adegbenro v Akintola & Anor . Each country frames its constitution according to its genius and for the good of its own society. We look at other Constitutions to learn from their experiences and from a desire to see how their progress and well being is ensured by their fundamental law.” ( see at page 90 of the Appellants ABOA )
39. Prof Mohammed Imam in his brilliant article entitled “ Freedom of Religion Under Federal Constitution of Malaysia – A Reappraisal ( 1994 ) 2 CLJ lxvi commented that
“ The Indian Supreme Court has also made the distinction between “essential part of religion” and superstitious beliefs and unessential accretion to religions’ but that was in the context of specific provisions of Article 25 ( 2 ) of that Constitution which permitted regulations or restrictions on economic , financial , political and other secular activities associated with religious practices , and for social welfare and reform. That question does not arise under Article 11 of the Federal Constitution, as no specific provisions are contained in it. Certain religious practices amongst Hindus and Chinese ( Taiosm, Confucious, Ancestor Worship ) e.g Sin Chew may have their basis in superstitious , yet they all will be protected by Article 11 ( 1 ) provided they are regarded as religious practices by that respective religion . Parliament’s power to derogate from the right to religious freedom by a general law on grounds of public order, public health and morality extends to every aspect of religion and religious practices, be they the essential part , unessential accretion or superstitious.”( please refer at page 17 of the Appellants’ ABOA )
40. Prof Imam also said in the same article that
“ Unlike what the Indian Courts have been doing, there is no scope under Article 11 for the state to regulate , control or restrict religious practices , regarded by that religion as part of the religion on grounds of their being practices secular, superstitious, extraneous and unessential accretion to religion because by the express term of Article 11 ( 5 ) , the freedom of religion could be subject only to ‘any general law relating public order, public health or morality. ( see at page 20 of the Appellants’ ABOA )
41. It is also germane to state here Yang Arif that our Federal Constitution is not similar to Indian Constitution. So the court should be very cautious and meticulous in relying upon Indian authorities. In India , the Preamble to the Constitution categorically declares India to be a secular state. There is no official state religion in India ( see at page 59 of The Appellant’s BOA ). On the contrary Article 3 of the FC provides that Islam is the religion of the Federation ..
42. The ambit of the positive obligations cast on the Federation by Article 3 , according to Prof Imam in his article , to defend , protect , and promote the religion of Islam and facilitate and enable Muslims its practices ( see Prof Imam”s article at page 11 of the Appellants’ ABOA ).
43. Prof Imam also said in his article that “ Art 3 is not a self executory provision. It only imposes a general obligation upon the Federation to protect, defend, safeguard the Islamic religion, assist , enable and facilitate Muslims to practice Islam , and give effect to or enforce Islamic injunction , spiritual and mundane alike , as far as it is capable of as a juristic person acting through its human agent using the coercive power at its command. This obligation is dischargeable by appropriate state action ,viz legislative, executive, administrative , judicial , quasi judicial etc and the Muslims have the legitimate constitutionally created interest , as distinct from judicially enforceable right, to secure such a compliance. Article 3 being subject to the other provisions of the Constitution ( Art. 3 ( 4 ) , any such state action should steer clear of other constitutional provisions , the most significant of such provisions is Article 11 freedom of religion of not only non Muslims but also of the Muslims.” ( see at page 13 of the Appellants’ ABOA )
44. So the right approach in dealing with freedom of religion under Art 11 ( 1 ) of the FC is to
A. first , identify as to whether what is practiced by a person is part of his religious doctrine .
B. and if such practice is part of that religion/ or enjoined by that religion, than it must be jealously guaranteed and protected by the court under art 11 ( 1 ) irrespective whether it is an integral or essential part or otherwise unless by practicing it offends Art 11 ( 5 ) of the FC
45. Sadly speaking in interpreting Art 11 ( 1 ) the Court of Appeal, with respect, failed at all to look into or consider Art 11 ( 5 ) of the FC and decided whether by exercising their rights under Art 11 ( 1 ) to practice their religion the Appellants were proven to have jeopardized public morality , public health or public order enshrined under Art 11 ( 5 ) of the FC .
46. If the Court of Appeal really considered the evidences adduced in this case it would certainly make a finding that there was no iota of evidence whatsoever that the Appellants’ act of wearing of serban had caused public disorder or affected public health or morality thus caught by Article 11 ( 5 ) of the FC. In fact on the contrary the facts and evidences in this case had shown that the Appellants were a bright students and had no records of causing any disciplinary problems .
47. The Court of Appeal , with respect, was also wrong in interpreting the phrase “ ‘ right to practice” in Article 11 ( 1 ) rigidly whereas the Constitution unlike other legislations should be interpreted broadly and with less rigidity and an interpretation leaning towards protecting fundamental rights and liberties of a person should have been adopted by the CA.
48. Justice Edger Joseph Jr ( SCJ ) clearly stated in the case of Dewan Undang Negeri Kelantan & Anor v Nordin bin Salleh & Anor ( 1992 ) 1 MLJ 697 that
“ in construing constitutional documents it is axiomatic that the highest motives and the best of intentions are not enough to displace constitutional obstacles. Whenever legally permissible the presumption must be to incline the scales of justice on the side of the fundamental rights guaranteed by the Constitution , enjoying as they do, precedence and primacy” ( see at page 20 of the BOA )
49. In the same case , the then Lord President Justice Abdul Hamid Omar also held that
“ In testing the validity of the state action with regard fundamental rights, what the court must consider is whether it directly affects the fundamental rights or its inevitable effect or consequence on the fundamental rights is such that it makes their exercise ineffective and illusory.” ( see at page 17 ( held 1 ) of the Appellants’ BOA )
He further held that
“ A constitution should be construed with less rigidity and more generosity than other statues and as sui juris, calling for principles of its own , suitable to its character but not forgetting that respect must be paid to the language which has been used.”
50. Y.M Raja Azlan Shah J in the case of Loh Kooi Choon v The Government of Malaysia ( quoted by Justice Gunn Chit Tuan SCJ in Nordin’s case ) held that
“ As fundamental rights are not the same as ordinary rights, they can only be suspended or abridged in the special manner provided for in the Constitution .” ( see at page 36 of the Appellants’ BOA )
51. By rigidly interpreting the right to profess and practice one’s religion in Art 11 ( 1 ) of the FC the inevitable consequence of that is that it renders the right to profess and practice one’s religion enshrined in Art 11 ( 1 ) of the FC ineffective and illusory.”
52. In The Queen on the Application of SB v Headteacher And Governors of Denbigh High School ( 2005 ) EWCA Civ 199 whereby the case dealt with Article 9 ( 1 ) of European Conventions of Human Rights ( UCHR ) which provides that
“ Everyone has the right to freedom of thought , conscience and religion , this right includes freedom to change his religion or belief , and freedom …in public or private to manifest his religion or belief
53. The facts of the case were that the appellant, a female muslim student had applied for judicial review of a decision of the Headteacher and Governors of Denbigh High School, Luton who had refused to allow her to attend the School if she was not willing to comply with their school uniform requirements. So the case was concerned with the School’s uniform requirements for girl.
54. Lord Justice Scott Baker said in that case
“ As Brooke L.J has pointed out, there are two different views in the Muslim community about the appropriate dress for women one , held by very strict Muslims, being that it is mandatory for women to wear jilbab. The fact that this view is held by a minority, or even a small minority in my judgment nothing to the point in considering the issue whether Article 9 ( 1 ) is engaged. There is in my view force in the criticism that it is not for the school authorities to pick and choose between religious belief or shades of religious belief.
… every shade of religious belief , if genuinely held, is entitled to due consideration under Article 9 . .. ( see at page 54 of the Appellants’ ABOA )
E. IS THE DECISION OF HJH HALIMATUSSAADIAH V PUBLIC SERVICES COMMISSION , MALAYSIA ( 1994 ) 3 MLJ 61 STILL A GOOD PRECEDENT/LAW IN RESPECT OF ARTICLE 11 ( 1 ) OF THE FC
55. The Court of Appeal had also relied on the case of Halimatusaadiah ( supra ) in holding that the Appellants’ constitutional right was not jeopardized despite being prohibited from exercising their religious practices.
56. With the greatest respect , it is our humble submission that the decision of Halimatusaadiah no longer represents a good law as far as the interpretation of Article 11 ( 1 ) is concerned.
57. It is our respectful submission that the Supreme Court in that case , in affirming or upholding the decision of Justice Eusoff Chin ( as he then was ) of the High Court , was applying a wrong test in interpreting Article 11 ( 1 ) particularly in respect right to practice one ‘s religion as rightly pointed out by Encik Zainur Zakarian in his article “Religious Freedom – Right To Wear The Purdah ( 1993 ) 3 MLJ xxv that
“ Instead of looking to see whether the act of the Plaintiff by wearing the purdah militated against or violated art 11 ( 5 ) of the Constitution , the learned Judge instead looked the other way around to see if the conditions imposed by the circular militated against or violated art 11 ( 5 ).
58. Prof Dr Aziz Bari, another constitutional expert, had also criticized the decision of Halimatusaadiah in his book “ Islam Dalam Perlembagaan Malaysia” at page 124 & 125 of the said book when he said
“ Dalam Hajah Halimatusaadiah , seorang kakitangan awam yang mengenakan tutup muka ( purdah ) telah dibuang kerja kerana dianggap mengengkari pekeliling yang melarangnya berbuat demikian. Kakitangan tersebut menyaman kerajaan di Mahkamah dan menghujah bahawa larangan tersebut menafikan haknya untuk mengamalkan ajaran agamanya . Mahkamah tidak menerima hujah ini kerana Mahkamah berpendapat bahawa purdah tidak diwajibkan oleh ajaran Islam. Ini agak meragukan : apa kaitan antara kebebasan beragama dengan wajib atau tidaknya sesuatu amalan yang bersumberkan kepada agama ? Adalah dicadangkan bahawa keputusan ini menimbulkan persoalan kerana soal wajib atau tidaknya purdah itu adalah soal yang lain. Yang jelas purdah tidak menyalahi ajaran Islam. Sesetengah pendapat malah menyatakan bahawa pemakaian purdah , dalam keadaan tertentu , boleh menjadi wajib. Dengan kata lain , memakai purdah adalah sebahagian daripada ajaran Islam. Denga itu adalah dicadangkan bahawa menafikan seseorang memakai purdah mempunyai kesan menafikan seseorang mengamalkan sesuatu daripada ajaran agamanya dan dengan demikian bertentangan dengan hak yang diberikan Perlembagaan Persekutuan.
59. Prof, Dr Shad Saleem Faruqi , a leading constitutional expert in this country indirectly commented the correctness of Halimatussadiah in his article “ Secularism or Theocracy – A Study of the Malaysian Constitution” when he said that
“ Does freedom of religion extend only to those practices and rituals that are essential and mandatory, or does it also cover practices that are non essential and optional ? Halimatussaadiah v PSC ( 1992 ) 1 MLJ 513 implies that a non mandatory ( like wearing purdah ) is not protected by Article 11. The case also distinguished between beliefs and practices. The latter may regulated if they lead to public disorder. Affect public health or public morality. However , Meor Atiqulrahman Ishak v Fatimah binti Sihi ( 2000 ) 5 MLJ 375 correctly holds that the constitutional freedom extends to practices ( like waering a serban ), which , though not mandatory, are part of the religious tradition.
60. Last but not least it is our humble submission that the court’s duty is to interpret the Constitution and this case the provision of Article 11 of the FC and not to interpret the religion. In this regard it is germane to cite here what the European Court’s of Human Rights ( at page 46 of the Appellants ABOA )
“ The court recalls that , for every exceptional cases, the right to freedom of religion as guaranteed under the Convention excludes any discretion on the part of the state to determine whether religious beliefs or the means used to express such beliefs are legitimate.”
61. In one case decided by Zimbabwean Supreme Court i.e the case of Re Chikweche ( 1995 ) 2 LRC 93 it was held that
“ Freedom of conscience and religion had to be broadly construed to extend to conscientiously held beliefs whether grounded in religion or secular morality. The wearing of dreadlocks was a symbolic expression of the beliefs of Rastafarianism , which had the status of a religion in the wider and non technical sense , or in any event was a system of belief founded on personal morality. The court was not concerned with the validity or attraction of Rastafarian beliefs , but only with the sincerity with which they were held …
The applicant’s manifestations of his religion by the wearing of dreadlocks fell within the protection of freedom of conscience afforded by s 19 ( 1 ) of the Constitution….
He was forced to choose between adherence to the precepts of his religion , which meant foregoing the right to practice the profession he had chosen , or sacrificing an important edict of his religion in order to be able to practice and it followed that the Judge’s ruling violated his constitutional right to freedom of religion under s 19 ( 1 ) … ( see at page 78-79 of the Appellants’ ABOA )
62. Prof Dr Aziz Bari in his article entitled “ Islam in the Federal Constitution : A Commentary on the decision of Meor Atiqulrahman (2000 ) 2 MLJ cxxix had this to say
“ The right to freedom of religion was particularly evident when one looked at the facts in Meor Atiqulrahman namely the humiliation , embarrassment and pressure suffered by the plaintiffs at the hands of the first defendant which they were simply at her mercy..”
The learned Judge was right in stating that while putting on a turban is not incumbent on every muslim male, it was nonetheless the tradition of the Holy Prophet which meant that it was very much part and parcel of the religious teachings . To deny it tantamount to denying right to profess one’s belief .” ( see at page 114 of the Appellants ABOA )
63. Based on the aforesaid submissions we humbly ask this appeal to be allowed with cost.
Tuesday, February 28, 2006
Article I21 (1A): Non Muslim’s fear is unfounded
Article I21 (1A): Non Muslim’s fear is unfounded
By : Mohamed Hanipa Maidin
In so doing the civil courts’ judges, in spite of not being well versed in Islamic law, had usurped the power of shariah court as if the muslim’s rights of practicing his own religion had no constitutional value.
If at all the Mohamad Abdullah Moorthy’s case was perceived as a threat to the non Muslim’s rights as the Shariah court could make an ex parte decision even though the matter indirectly involved his wife’s rights as a non muslim such perception should not be taken as a valid ground for the amendment of Article 121 ( 1A ).
In fact what the cabinet must discuss is that why the non muslims Ministers who took part in handing over the memorandum to the PM should not be penalised for raising something in an unconventional way . Like it or not it is their shallow understanding of the history and the Federal Cosntitution coupled with their irresponsible act that turned the issues from bad to worse. How serious Abdullah tackles and resolves this issue is to be judged inter alia by his fearless and stern action against these 9 ‘ trouble makers”.
By : Mohamed Hanipa Maidin
Prior to the amendment of Article 121 (1A ) in 1988 the finality of shariah court’s decisions remained uncertain. There were plethora of decided cases showing how the civil courts had successfully set aside various judgments of the shariah courts despite the fact the cases dealt with Islamic law and the parties or litigants were muslim.
In so doing the civil courts’ judges, in spite of not being well versed in Islamic law, had usurped the power of shariah court as if the muslim’s rights of practicing his own religion had no constitutional value.
Needless to say Article 11 ( 1 ) of the Federal Constitution ( FC ) guarantees anyone including muslims their fundamental rights to practice their own religion and by virtue of Article 3 ( 1 ) of the FC which places Islam as the religion of Federation such basic rights ought to be protected at all cost. Practising religion includes determination of muslims’ religious rights and duties , in the event dispute arises, by a competent forum i.e shariah court in accordance with Islamic law.
By the insertion of Article 121 (1A ) in the Federal Constitution the jurisdiction of civil courts and syariah courts has been clearly demarcated thus avoiding the clash of jurisdictions.
In Soon Singh al Bikar Singh v PERKIM Kedah & Anor (1999) 1 MLJ 489 the Apex court of this country followed the decision of Dalip Kaur v Pegawai Polis Daerah, Balai Polis Daerah, Bukit Mertajam & Anor (1992) 1 MLJ 1 ( another Federal Court’ s decision) and held inter alia that the appellant’s application for a declaration that he was no longer a Muslim came within the jurisdiction of the Syariah Court and not that of the High Court.
It is interesting to note that notwithstanding the absence of any express provision dealing with conversion out of Islam ( apostacy ) in the State Enactment the Federal Court in Soon Singh ( supra ) still held that Syariah court has the jurisdiction to deal with matters concerning conversion out Islam.
The Federal Court in Soon Singh also followed the decision of the then Supreme Court in Mohamed Habibullah bin Mahmood v Faridah bte Dato Talib ( 1992 ) 2 MLJ 793 which held that the intention of Parliament by art 121 (1A) of the Constitution was to take away the jurisdiction of the High Courts in respect of any matter within the jurisdictions of the Syariah Court.
All those above cited cases might have been decided differently if Article 121 ( 1 A ) was not in existence. It goes without saying that Article 121 (1A ) really gives life to shariah courts.
It is a common knowledge that the Muslims in Malaysia are still legally and practically barred from practising the whole teachings of their own religion as enjoined by Al-Quran and Al-Sunnah. The jurisdiction of Shariah court is still narrow and limited to matters enlisted in the Ninth Schedule of the FC which basically deal with family law ( al-akhwal shaksiyyah ). Why is that so is a matter of history and the muslims have to ask UMNO leaders the reasons why are they hitherto denied their religious rights to practice Islam as al-deen ( a way of life ).
Despite such limited jurisdiction we still hear irresponsible voices asking such limited jurisdiction to be further eroded or abolished at all by amending Art 121 (1A). It is further aggravated by the thoughtless demands of 9 non Muslim Ministers contained in their memorandum to the Prime Minister.
Their concerns as reported in the newspaper were that if Article 121 ( 1A ) is not amended the rights of non muslim would be jeopardized and how such baseless conclusion is arrived at is not very clear. For a start Article 121 (1A ) deals with Islam and muslims only thus any anxiety of the non muslims that such privision would prejudice their rights is a non starter or non issue at all. The non muslims’ fears are therefore not only unreal but also unfounded. In fact , on the contrary the muslims are those would be severely prejudiced if Article 121 ( 1A ) is amended as it pertains to their rights of practicing their own religion enshrined in Article 11 ( 1 ) of the Federal Constitution.
If at all the Mohamad Abdullah Moorthy’s case was perceived as a threat to the non Muslim’s rights as the Shariah court could make an ex parte decision even though the matter indirectly involved his wife’s rights as a non muslim such perception should not be taken as a valid ground for the amendment of Article 121 ( 1A ).
After all not all cases, either in civil or shariah courts , were free from flaws and inaccuracies . The weakness of shariah court ‘s decision in Moorthy’s case , if any, could still be remedied in future without any legislative interference or constitutional amendment of Article 121 ( 1A ).
In fact if the shariah court’s judges , with the help of sharie lawyers, are aware of their inherent powers and duties to establish justice to all based on the principles of shariah, they may in future, even in this type of case, decide it differently or in a more fair and just manner so that justice is not only done but seen to be done.
In fact if the shariah court’s judges , with the help of sharie lawyers, are aware of their inherent powers and duties to establish justice to all based on the principles of shariah, they may in future, even in this type of case, decide it differently or in a more fair and just manner so that justice is not only done but seen to be done.
There is nothing which prohibits shariah judges from resorting to the original sources of Islamic laws and applying them if there is a lacunae ( loophole ) in the present Enactments of the Administrations of Islamic Law particularly as regard to the absence of express provision of non muslims being given their rights to be heard in shariah court. But a caveat needs to be entered here i.e regardless of the litigants’ background appearing in shariah court the law that shall be applied here must be Islamic law alone.
The fact that the memorandum was withdrawn on the advice of the PM yet the matters can still be discussed in the Cabinet indicates that they are far from being closed. It was the memorandum which was withdrawn not the contents. The latter are still much alive. Even though the cabinet has the rights to discuss this issue it has also a corresponding duty not to discuss something which is so clear and considered trite and closed i.e Article 121 (1A) has nothing to do with the non muslims. Period.
In fact what the cabinet must discuss is that why the non muslims Ministers who took part in handing over the memorandum to the PM should not be penalised for raising something in an unconventional way . Like it or not it is their shallow understanding of the history and the Federal Cosntitution coupled with their irresponsible act that turned the issues from bad to worse. How serious Abdullah tackles and resolves this issue is to be judged inter alia by his fearless and stern action against these 9 ‘ trouble makers”.
Thursday, February 23, 2006
WEARING TUDUNG IS GUARANTEED BY CONSTITUTION
By : MOHAMED HANIPA BIN MAIDIN
Utusan Malaysia today reports that “ Seorang pengarah akaun sebuah hotel bertaraf lima bintang di ibu negara kecewa apabila terpaksa melepaskan jawatan yang dipegangnya sejak lebih 10 tahun lalu semata-mata kerana memakai tudung. Habsah Jaafar, 46, mendakwa beliau terpaksa berbuat demikian setelah diberi kata dua oleh pengurusan hotel terbabit sama ada mematuhi peraturan yang melarang pemakaian tudung ketika bekerja atau melepaskan jawatannya”.
Puan Habsah further said in her press statement that :-
``Mereka (pengurusan hotel) bimbang jika saya datang kerja dengan bertudung, ia akan mempengaruhi pekerja-pekerja lain untuk berbuat demikian,'' katanya pada sidang akhbar di Ibu pejabat Pergerakan Pemuda UMNO di sini, hari ini.
According to her the issue emerged for the first time when she had asked for a leave to go for a hajj on last December. As a result of that decision she was then called by her employer and given an ultimatum either to uncover her aurat or leave her job for good.
This is what she said as quoted by Utusan :-
“ Sebagai orang Islam, bila mereka suruh saya buka tudung, saya rasa seolah-olah mereka suruh saya berbogel,'' katanya yang sudah lebih 20 tahun berkecimpung dalam bidang perhotelan.”
Presumably the actual facts are as stated in the said report this is my legal advice to her and anyone facing such predicament.
What had been done to this lady was against Article 11 ( 1 ) of the Federal Constitution ( FC ) which provides a person a right to profess and practice his/her religion. In her case her religion is definitely Islam. Wearing tudung ( part of covering "aurat ) is part and parcel of professing and practising her religion and in Islam observing such aurat is mandatory. Be that as it may such fundamental right cannot be restricted let alone denied even during an emergency [ see the case of Jamaluddin bin Othman v Menteri Dalam Negeri ] .
What her employer did to this pity yet bravest woman was unconstitutional as it had made her fundamental rights of practising her religion enshrined under Article 11 ( 1 ) ineffective and illusory. If she has the right to practice her religion the employer on the other hand owes her a duty to honour and observe such right and the latter by refusing to honour such right had clearly breached that sacred duty . The employer is therefore liable in tort.
The court of appeal in the case of Fatimah Sihi & 2 Ors v Meor Atiqulrahman ( the case is now pending in Federal court ) held that practising one's religion means practising an integral or essential part of such religion. As wearing tudung is mandatory and becomes an integral or essential part of her religion she could not be given an ultimatum by her arrogant employer i.e either wearing tudung or leaving the job. Consequently her dismissal was invalid and unconstitutional. She is therefore entitled to be reinstated to her job and in turn be compensated with damages vis-a vis her right of wearing tudung remains intact.
Apart from Article 11 ( 1 ) of the FC , her employer’s conduct also attracts Article 5 ( 1 ) of the FC which provides that “ no one shall be deprived his/her life and liberty save in accordace with law”. By asking her to leave her employment the employer in actual fact had deprived her liberty and life not in accordance with law. It is interesting to note the court in one case decided that the word “life” in Article 5 ( 1 ) includes one’s right of employment. Clearly her right to life was deprived not in accordance with law and the law in this case refers to Art 11 ( 1 ) of the FC.
Alas, in my view, she needs a lawyer rather than UMNO ! Doesn't she ?
By : MOHAMED HANIPA BIN MAIDIN
Utusan Malaysia today reports that “ Seorang pengarah akaun sebuah hotel bertaraf lima bintang di ibu negara kecewa apabila terpaksa melepaskan jawatan yang dipegangnya sejak lebih 10 tahun lalu semata-mata kerana memakai tudung. Habsah Jaafar, 46, mendakwa beliau terpaksa berbuat demikian setelah diberi kata dua oleh pengurusan hotel terbabit sama ada mematuhi peraturan yang melarang pemakaian tudung ketika bekerja atau melepaskan jawatannya”.
Puan Habsah further said in her press statement that :-
``Mereka (pengurusan hotel) bimbang jika saya datang kerja dengan bertudung, ia akan mempengaruhi pekerja-pekerja lain untuk berbuat demikian,'' katanya pada sidang akhbar di Ibu pejabat Pergerakan Pemuda UMNO di sini, hari ini.
According to her the issue emerged for the first time when she had asked for a leave to go for a hajj on last December. As a result of that decision she was then called by her employer and given an ultimatum either to uncover her aurat or leave her job for good.
This is what she said as quoted by Utusan :-
“ Sebagai orang Islam, bila mereka suruh saya buka tudung, saya rasa seolah-olah mereka suruh saya berbogel,'' katanya yang sudah lebih 20 tahun berkecimpung dalam bidang perhotelan.”
Presumably the actual facts are as stated in the said report this is my legal advice to her and anyone facing such predicament.
What had been done to this lady was against Article 11 ( 1 ) of the Federal Constitution ( FC ) which provides a person a right to profess and practice his/her religion. In her case her religion is definitely Islam. Wearing tudung ( part of covering "aurat ) is part and parcel of professing and practising her religion and in Islam observing such aurat is mandatory. Be that as it may such fundamental right cannot be restricted let alone denied even during an emergency [ see the case of Jamaluddin bin Othman v Menteri Dalam Negeri ] .
What her employer did to this pity yet bravest woman was unconstitutional as it had made her fundamental rights of practising her religion enshrined under Article 11 ( 1 ) ineffective and illusory. If she has the right to practice her religion the employer on the other hand owes her a duty to honour and observe such right and the latter by refusing to honour such right had clearly breached that sacred duty . The employer is therefore liable in tort.
The court of appeal in the case of Fatimah Sihi & 2 Ors v Meor Atiqulrahman ( the case is now pending in Federal court ) held that practising one's religion means practising an integral or essential part of such religion. As wearing tudung is mandatory and becomes an integral or essential part of her religion she could not be given an ultimatum by her arrogant employer i.e either wearing tudung or leaving the job. Consequently her dismissal was invalid and unconstitutional. She is therefore entitled to be reinstated to her job and in turn be compensated with damages vis-a vis her right of wearing tudung remains intact.
Apart from Article 11 ( 1 ) of the FC , her employer’s conduct also attracts Article 5 ( 1 ) of the FC which provides that “ no one shall be deprived his/her life and liberty save in accordace with law”. By asking her to leave her employment the employer in actual fact had deprived her liberty and life not in accordance with law. It is interesting to note the court in one case decided that the word “life” in Article 5 ( 1 ) includes one’s right of employment. Clearly her right to life was deprived not in accordance with law and the law in this case refers to Art 11 ( 1 ) of the FC.
Alas, in my view, she needs a lawyer rather than UMNO ! Doesn't she ?
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