Guru dan Pengajian Pondok Guna Hadis Lemah/Palsu?

Saya terbaca satu status di dalam FB yang mengulas satu kajian ilmiah sebuah universiti tempatan yang mendapati guru-guru pondok dikatakan merujuk kepada kitab-kitab yang memuatkan hadis-hadis yang bertaraf daif atau lebih buruk lagi berstatus palsu. Taraf dan status hadis ini dinilai dengan merujuk kepada kitab-kitab takhrij hadis. Saya tidak pasti apakah hadis-hadis berkenaan dan apakah kitab-kitab yang dirujuk oleh guru-guru pondok kita. Namun kelihatannya kitab-kitab yang dikarang oleh ulama-ulama terkemudian yang merujuk atau bersandar kepada Ihya' Imam al-Ghazali. Sekali pandang memang tidak wajar perkara ini berlaku memandangkan pengkaji di atas seterusnya mendapati hadis-hadis itu digunakan secara berleluasa dan mudah oleh penceramah-penceramah agama di masjid-masjid kepada masyarakat umum Islam. Ini adalah kerana secara logiknya menyebarkan sesuatu yang tidak benar atau tidak pasti adalah satu perbuatan yang salah apatah lagi ianya hadis dan berkemungkinan besar satu perbuatan dosa. Untuk berlaku adil kepada penulis kajian ilmiah berkenaan saya tidak bermaksud untuk mengulas kesahihan kajian berkenaan kerana saya tidak membaca penulisan itu. Saya hanya membaca status FB yang mengulas dapatan kajian ilmiah terlibat. Oleh itu pandangan saya tertumpu kepada penulis status FB itu sahaja. Dalam menilai perkara ini, ianya tidak semudah sebagaimana kesimpulan penulis di atas, iaitu rujukan atau penggunaan hadis berkenaan adalah sesuatu yang bahaya kepada agama. Kita perlu menyiasat lebih lanjut apakah tujuan dan matlamat penggunaan hadis-hadis itu dan apakah latarbelakang suasana dan konteksnya. Begitu juga kita perlu memahami metodologi penggunaan hadis mengikut displin pelbagai ilmu terutama yang berkaitan dengan targhib wa tarhib. Saya tidak pasti samada penulis kajian ilmiah universiti berkenaan ada membuat temubual dengan guru-guru pondok berkaitan bagi mendapat penjelasan atau alasan mengapa mereka merujuk kepada hadis-hadis tersebut. Selalunya dalam mana-mana kajian ilmiah antara sumber makluman adalah informan atau responden yang menjadi objek kepada sesuatu kajian yang mana dalam konteks ini adalah guru-guru pondok yang dikaji. Mungkin penulis telah menemubual mereka. Amatlah penting untuk mendengar perspektif atau alasan mereka mengapa hadis-hadis sedemikian dirujuk dan dijadikan bahan dalam pengajaran atau ceramah. Ini adalah kerana sebagaimana yang disebut di atas kita perlu memahami atau mungkin empatik dalam perkara ini memandangkan tidensi penulis FB yang mengulas tulisan ilmuah itu hanya melihat dari sudut sanad semata-mata, tanpa memerhatikan konteks atau dimensi lain seperti metodologi penerimaan atau penggunaan hadis yang berbeza. Sebagai contoh ada ulama fiqh menolak penggunaan hadis ahad yang sahih sebagai hujah, namun pada saat yang sama ada ulama fiqh yang lain yang menolak penggunaan qiyas dengan mengutamakan hadis ahad. Begitu juga ada yang menerima qawl sahabi sebagai hujah manakala ada yang menolak dan begitu seterusnya. Oleh demikian dalam konteks amalan-amalan yang bersifat targhib dan tarhib atau nawafil atau fada'il a'mal hadis-hadis yang lemah diterima sebagai panduan. Untuk memandu penggunaan hadis-hadis ini, kaedah yang ditetapkan ialah sesuatu hadis yang bertaraf lemah tersebut tidaklah boleh bercanggah dengan kaedah umum agama seperti nas-nas al-Quran, hadis yang sahih, ijma ummah, bahkan yang bertentangan dengan akal yang boleh membawa kepada kemudaratan. Panduan-panduan ini sebenarnya ditunjukkan kepada kita oleh hadis itu sendiri secara tidak langsung. Sebagai contoh bacaan doa iftitah dan solat sunat wudu dilakukan oleh para sahabat tanpa menunggu suruhan daripada Baginda Rasulullah s.a.w. Sungguhpun mungkin ada yang akan berhujah bahawa perbuatan sahabat berkenaan diperkenankan oleh Baginda dan akhirnya menjadi satu bentuk sunnah taqririyyah, namun ia memberi satu pengajaran bagi membentuk panduan di atas. Oleh itu, penolakan penggunaan hadis-hadis berkenaan sebagaimana yang diulas dalam status FB berkenaan perlu juga dinilai dari panduan ini. Jika kita mengkaji kurikulum pengajian pondok, ilmu ulum hadis merupakan salah satu mata pelajaran utama yang diajar dengan mengunakan kitab-kitab mustalah hadis yang muktabar. Sudah pasti Tuan-tuan Guru Pondok ini mereka sedia maklum dan mempunyai maklumat lengkap tentang status hadis-hadis berkenaan yang dikatakan lemah atau palsu. Kita cuma perlu memahami apakah alasan mereka menggunakannya. Oleh itu, kita tidak perlu secara simplistik membuat kesimpulan yang boleh menguris kredibiliti mereka yang beramal dengan hadis-hadis berkenaan. Jika kita melihat sejarah dan latarbelakang mengapa Imam Ghazali menulis Ihya' yang dikatakan disaluti oleh hadis-hadis lemah, sudah tentu kita akan lebih bertoleransi bahkan berterima kasih di atas usaha beliau. Oleh yang demikian penerimaan dan penolakan sesuatu hadis perlu difahami dalam konteks penulisan, metodologi, displin ilmu yang berbeza serta juga mungkin ilmu kejiwaan atau saikologi pendidikan masyarakat Islam yang berdepan dengan kelemahan dan kerosakan. Jika kita melakukan yang sedemikian kita akan lebih menghormati dan mencintai guru-guru pondok ini yang bersusah payah dengan segala kedaifan dan kekurangan memartabatkan kesinambungan tradisi ilmu Islam sejak zaman berzaman.    

Indonesians’ Anecdotes on Halal Issues

Indonesia, a majority-Muslim country, boasts a rich historical, cultural, and religious heritage that predates the arrival of Islam. Like other Muslim societies with ancient civilizations, the practice of Islam here has long involved an accommodation of local traditions. For novice students of Sharia, the assimilation—or retention—of pre-Islamic customs within Islamic teachings might appear contradictory. However, this process is gradual: as knowledge of the Sharia principles grows, traditional practices may fade, integrate into Islamic universality, or coexist through social tolerance. The perceived tension between Islamic teachings and local customs often stems less from inherent conflict than from ignorance or the pluralistic ethos of Southeast Asian societies.

Against this backdrop, Indonesia’s Muslim population faces challenges reconciling inherited traditions with Sharia standards. Social media, for instance, circulates stories of Muslims openly consuming or trading non-halal food—acts that seemingly flout Islamic dietary laws. While economic pressures and ignorance may explain such lapses, these anecdotes often prioritize sensationalism over nuance. Yet the issue takes on greater gravity in public commerce, particularly regarding Indonesia’s 2016 halal labeling law. Unlike private choices, mandatory halal certification for food products is a matter of public order under this new law. Mainstream media has exposed cases of halal certification fraud, such as mixing halal and non-halal meats at ports or processing facilities. Audits have even revealed products with porcine DNA despite official certification, prompting authorities to revoke licenses.These breaches highlight the vulnerabilities in the issuance process of halal certification that should be reviewed or updated from time to time.

Indonesia’s national unity—rooted in a shared language, legal system, and citizenship—coexists with striking regional diversity. In areas like Hindu-majority Bali, Christian-majority North Sumatra (the Bataks), Sulawesi (the Menados), Papua, and Kalimantan (the Dayaks), non-halal foods like pork, dog meat, or crocodile are sold openly, sometimes even by Muslims. Markets may sell halal and non-halal meats side by side—a practice unthinkable in more conservative Muslim nations like Malaysia. Remarkably, some Muslim vendors may sell non halal meats and would warn inattentive Muslim customers that those meats are not halal!

Such scenarios, however, are exceptions. Most Indonesian Muslims adhere to Sharia dietary laws. Public outcry over violations is rare, though exceptions exist—e.g., a boycott campaign led by the Indonesian Ulema Council against non-halal seasoning. Generally, society treats lapses as private matters, reflecting a broader tolerance seen in other daily activities: For example Bali’s Hindu statues are crafted by Muslim artisans in East Java, and would pause working for prayers in the nearby local masjid. Similarly, some Muslim religious seminaries in Java may feature Ganesha statues at entrance gate of their establishment as cultural—not religious—symbols.

The Indonesian 2016 halal labeling law aims to protect Muslim consumers, but implementation remains phased and inconsistent. Airport eateries, especially in the terminals for example, often lack halal labels , suggesting exemptions or lax enforcement. For observant Muslims, they would want to avoid these eateries for the moment just to be sure. On a social theory analysis, the introduction of this law would suggest the increase adaptation of or compliance with the Sharia in Indonesia’s pluralism -  a continuing process of Islamization in any given Muslim societies. 

Islamic Law in the Age of AI: Ethics and Innovation

 

Islamic Law in the Age of AI: Ethics and Innovation[1]

Professor Dato’ Dr. Ahmad Hidayat bin Buang
Honorary Professor
Department of Shariah and Law
Academy of Islamic Studies
University of Malaya

1.    In this paper, I will try to answer the following questions on innovation and ethics in the use of AI from an Islamic perspective, especially the questions: (1) What is Artificial Intelligence or AI? and (2) What do Ethics and Innovation have to do with Shariah and AI? Before doing that, I will discuss the position of knowledge in Islam and Shariah generally to provide some background and context to our discussions. As a caveat, I must confess that I am not an expert in computer technology or information technology and other related matters.

2.      Seeking knowledge or ‘ilm is an obligation in Islam (Sunan Ibn Majah hadith no.224). In fact, understanding and learning the fundamentals of religion or fard al-‘ayn is obligatory for all Muslims. Learning vital knowledge for livelihood, known as fard al-kifayah, is obligatory for the Muslim community. Knowledge in Islam is a light, a torch, a beacon, an enlightenment (nur), and guidance (huda). In contrast, ignorance or jahl is darkness, rejection of truth, arrogance, oppression, and immorality.

3.      Knowledge is wisdom or hikmah. Thus, a knowledgeable Muslim is a wise Muslim, and together with it comes great benefit and good to oneself and mankind. The Quran says in verse 2 (Baqarah): 269, "He grants wisdom to whom He wills, and whoever is granted wisdom has been given much good." Moreover, the status of a person is elevated in Islam not by any other means except through knowledge that leads a person to piety (taqwa). "Innama yakhsha Allah min ibadihil ulama’." In another verse, Allah will increase the position of a person with knowledge by several levels (darajat).

4.      As partly shown above, knowledge has two main classifications. These classifications of knowledge were systematized by Ghazali in his al-Ihya’. Firstly, as partly shown above in terms of the obligation of seeking it (fard al-‘ayn and al-kifayah), and secondly in terms of its sources. The latter is divided into two: ‘ilm al-wahy and ‘ilm al-‘aql. Divine knowledge, achieved through revelation, is obtained through direct verses of the Quran known as matl or through hadith known as ghayr matl. Rational knowledge is sometimes called acquired knowledge, achievable through thinking processes, experiments, experiences, and customs. Some scholars of esoteric persuasion argue that knowledge is achievable through other spiritual ways such as intuition and premonition, although this is not acceptable as conclusive.

5.      Divine knowledge, also known as revealed knowledge, has been academically modernized with the term Islamic studies and is collectively known as al-Shariah. The term originates from the Quran, which technically means the straight path. Many modern writers use the literal meaning of the word to indicate philosophically and spiritually that Shariah is a waterway without which life cannot be sustained.

6.      The Shariah is again divided into three main branches of knowledge in Islamic studies that we recognize today as Usuluddin or Tawhid, Shariah or fiqh, and Tasawuf or Akhlaq. Usuluddin or Tawhid, despite being the foundational knowledge of Islam, has not developed as enormously as Shariah or fiqh in terms of prestige and literature. To the fact that orientalists in the past, and presently, consider Shariah as the epitome and kernel of Islam. A scholar is not a scholar without mastery of Shariah. Many of the eminent positions in the palace or courts were taken by jurists who excelled in Shariah or fiqh as Mufti or Qadi or Professor in educational institutions like the madrasah or jamiah.

7.      In terms of literary works, all schools of law in all denominations—Sunnis, Shi’is, and Ibadis, including the Ismailis—have their own manuals and codes of references. Islamic fiqh literature, on the other hand, is not limited to a single genre but includes a multitude of genres such as law proper (textual (matn), summary (mulakkhas), commentary (sharh), super commentary (hashiah), and notes (ta’liqat)), textual legal exegesis (tafsir and sharh hadith ahkam), typology (tabaqat), jurisprudence and legal methodology (usul al-fiqh), legal maxim (qawa’id fiqhiyyah together with furuq), legal philosophy and objectives (maqasid, maslahah), fatwa (religious edicts), judiciary (qada’), legal stratagem (hiyal or syurut), international law (siyar), etc.

8.      The term Islamic law or qanun in Arabic is a modern invention translated from Shariah or fiqh by orientalists and colonial officers with the misnomer of Muhammadan Law or Droit Mussulman. It denotes the law enacted by the power of the state, enforceable positively by the law courts, often administered by civil or state courts presided over by a colonial judge or a judge who is not trained in Shariah. Nonetheless, in modern usage, it is used interchangeably with Shariah and fiqh. To avoid this, some writers translate Shariah as Islamic jurisprudence, given its intrinsic nature of containing many speculative answers to a single question and largely in the form of unwritten law. Thus, the term Kadi Justice is a derogatory remark to describe the unpredictability and inconsistency of Shariah law.

9.      The effort to systematically cataloguing Shariah law reading materials started during the Abbasid period by Ibn Saad (d. 845 CE) in his Tabaqat al-Kubra, followed by Ibn Nadim (d. 998 AD) in his Fihrist. The latter is a compendium of books and literature written up to 10,000 books and 2,000 authors of the tenth century. The former is a typology that lists the names of scholars, bibliographies, and their works in all fields of Islamic studies. Later scholars wrote similar Tabaqat, which were arranged according to schools of law. For example, Tabaqat Hanabilah and Tabaqat al-Shafi’iyyah.

10. In modern times, when there was an interest in studying the civilization of Muslims by western colonial powers, a group of orientalists compiled an encyclopedia on technical terms of Islamic studies, including prominent Muslim scholars, rulers, names of important historical places, etc. This compilation, known as the Encyclopaedia of Islam, published between 1913-1936, is arranged in alphabetical order for easy reference. It soon became the most indispensable source of reference in the study of Islam in the western world. The encyclopedia was preceded or probably contemporaneously by the index of Hadith compiled by A.J. Wensick entitled The Concordance and Indexes of Muslim Hadith, first published in 1936 by Brill and continuously edited until its completion in 1988. A similar index for the Quran was also introduced in 1925, prepared by al-Husaini and published in Beirut, entitled Fath al-Rahman li Talib Ayat al-Quran. This was the first attempt by Muslims in modern times and is based on two previous works.

11. With the emergence of the internet in the new millennium, the digitization of the indexing of Islamic works has since been undertaken by many educational institutions in the west. Some examples are Shariasource by Harvard Law School, which digitized over 200,000 Islamic manuscripts with searchable metadata and cross-references, and Cambridge Digital Library and Manuscripts of the Muslim World, integrating OCR tools for Arabic-script texts. Digital depositories of open-access Islamic books in Arabic are also available on Maktabah Waqfiyyah and Maktabah Shamilah.

12. There is also a Malay classical legal texts database blending Jawi script analysis founded by Ian Proudfoot (1946-2011), a scholar in Malay literature and philology at Australian National University while researching in Malaysia in the early 1990s. This is now known as the Malay Concordance Project (MCP), maintained by ANU and collaborators. By 2012, the database comprised 140,000 verses and texts dating back to the 14th century, which includes Malay Legal Texts.

13. Up until the introduction of AI, Islamic law databases had limited capability to analyze data. Nonetheless, they improved researchers' ability to find reading materials and organize them systematically. In the past, a novice researcher needed to spend many hours in the library to find suitable reading materials, especially contemporary ones. Databases like SCOPUS, JSTOR, etc., and the internet provide quick lists of reading materials and some summaries through identifying the title, keywords, abstracts, and references of the articles and books listed in the respective databases.

14. The emergence of AI has revolutionized the way research is done in the sense that it can provide deep analysis, near-comprehensive summaries, and pinpoint important issues and trends, along with providing alternatives and solutions to problems. It can provide answers through verbal requests based on the algorithms collected and analyzed. In this respect, AI can be regarded not merely as an enhancement but possibly as an innovation since it has the ability to learn and improve itself over time. Currently there many AI tools and applications available and open source to all, but for the more advanced, subscription or at least registration is required. Islamic law AI is also started to emerge initially, in form of Islamic investment platform. A recent Islamic AI platform like Usul.AI and AIfiqh are some examples of this emergence.

15. The central question of using a tool or a machine, for that matter, is its inability to   feel and lack of other emotional values such as context, duty, care, responsibility, and empathy. It may be intelligent, but this inability leads to an ethical question that the use or overuse of it might produce undesirable results or perhaps some unscrupulous person may misuse it for unethical and immoral purposes or objectives. Human nature is always on the wrong side of the matter in space and time. This question has led to ethical concerns about using AI, especially when it results undesirably.

16. From the technical aspect of using AI, another important question is its accuracy. This is especially so when dealing with religious-based questions or problems like Islamic law or Shariah. The problem arises because the sources and materials available in Shariah law and Arabic, despite their rapid growth, are limited in the digital world, which would enable AI to analyze the data comprehensively and adequately. Another critique by some writers is that being a machine, AI cannot replicate a scholar’s ability to handle high-order and subjective principles like maslahah, darurah, darar, manfaah, and maqasid. Similarly, it cannot adapt or make adjustments to problem questions or dilemmas in offering appropriate solutions.

17. The use of AI in other daily affairs environments like finance, investment, education, science, administration, politics, security, etc., faces similar ethical questions, especially when the solution given is biased, discriminatory, non-liable, results in loss of privacy, and serves the interests of certain stakeholders, etc. This is in addition to the impression that AI, when analyzing the data, will encroach on personal information that may transgress the law. For this justification, some countries ban the Chinese-based AI Deepseek for fear that it may access information that would be detrimental to the security of that country.

18. According to the literature, handling these ethical questions on the use of AI is largely based on western ethical guidelines grounded in the philosophy of utilitarianism and the happiness of society. There is almost an ignorance of other ethical values, such as Islam, in developing guidelines for the use of AI. The problem with ethics is that it is a gentleman's word and enforced through social norms. Although it is not denied that a number of these ethical guidelines have been elevated to law, it is still largely left to individual awareness and dignity to observe them. It is therefore hard to imagine that these ethical guidelines will be followed in a country ridden with corruption, malpractices, abuse of human rights, less empathy for the environment, poverty, etc.

19. In the absence of religious or cultural-based values in the ethical guidelines for the use of AI, some writers propose the inclusion of Islamic input. Using the western approach of utility-based and duty-based notions, the Islamic input would be a pluralist approach or combination of both notions through the use of maqasid. This is to say, in the utility-based notion, the Maqasid principle of five basic necessities or darurah khamsah will be employed to protect religion, life, lineage, property, and mind. Whereas when it comes to needs (hajah) and embellishments (tahsiniyyah), the duty-based approach or notion will operate.

20. How this proposal might work in the real world is anybody's guess. But in Malaysia, steps are taken to provide practical guidelines on the use of Maqasid. For example, last year in 2024, the Malaysian Securities Commission published official guidelines on the use of Maqasid in Islamic securities and investment products. Similarly, the Malaysia Central Bank or BNM in 2024 issued a Policy Document related to Darurah and Hajah. The aim of these documents and rules is to provide clear and objective guidelines on the use of these principles in financial matters.

21. In conclusion, AI is a modern innovation, the product of technology, but grounded and originated from centuries of human effort and toil in collecting, indexing, and cataloging reading materials and summarizing ideas and information, first manually and later through digitalization with the introduction of personal computers and the internet. No doubt technology will continue to develop in the future with more great and magnificent progress. It will certainly improve many human daily activities and tasks, which is permissible in the notion of utilitarianism of western philosophy with a proposal to embed it with the Islamic principle of Maqasid. Nonetheless, based on duty-based approach values, AI may not replace human responsibility and duty as God’s servant based on the principle of taklif.

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[1] Keynote Address to “Jurnal Syariah International Conference 2025: Integration of Shariah and Artificial Intelligence in Addressing Contemporary Issues”, Academy of Islamic Studies, University Malaya, Kuala Lumpur, 6th May 2025.

Profesor M.B. Hooker dan Kurikulum Fakulti Pengajian Islam UKM

Petikan di bawah adalah semi autobiografi Profesor M.B.Hooker menjelaskan penglibatan beliau dengan kurikulum Pengajian Islam di UKM. Tidak pasti siapa dan bagaimana beliau boleh terlibat kerana tidak dijelaskan. Petikan ini di ambil dari artikel oleh Veronica Taylor (2017). M.B.Hooker and Southeast Asian Law: Path-breaking Passions. In Gary F. Bell (ed.). Pluralism, Transnationalism and Culture in Asian Law. Singapore: ISEAS. Artikel penuh boleh dilihat di link berikut:

https://acrobat.adobe.com/id/urn:aaid:sc:AP:8bcda56e-8029-44c2-ae8f-dfc1547ff18a

Intergenerational Housing Loan Proposal A Cause for Rising Housing Price?

House ownership is no longer affordable to many common folks simply because the price is beyond the reach. One of the recent proposal to make house ownership affordable is by prolonging the loan repayment tenure up to 50 or even 60 years, making the monthly payment reduced. Although this proposal might provide people with house ownership, but it has certain issues both economically and socially. Among the problems that will arise are burden of paying the loan will be passed to children who may not economically or mentally prepared for such a responsibility. Based the mathematic or calculation of the loan repayment it seems that the issue of owning of the house is to a large extent passed only to the owner or co-owners who has to pay the monthly instalments through family "generation". The government let alone the banks and the property developers have little participation in solving this issue. In fact the latter two tremendously benefitted from this proposal of generational housing loan. What ever the solution that is going to be tabled or proposed, it has to be fair and borne by all, and not only one sided. The government house ownership policies hitherto seem not able to bring the house price down, but in fact to the contrary. Simply because the focus is mainly to protect the interest of the developer and banks. It is true and not to deny that certain government housing projects have been initiated to help people from lower income group to own house. But these projects do not significantly impact the house price because of other counter policies that kept the house price high at the same time. Another aspect that is has a close relation to house ownership in Malaysia is the culture which needs to be changed. With the rise of gig and financial technology, the aims are now moving from ownership to accessibility. This has started to impact car ownership where now more people are using e-hailing service for mobility. Although house is not the same with car, the same concept or idea of accessibility for such a service can be remodeled and by this everyone or at least most of common folks will have the place to stay without any unnecessary burden of housing loan. But culture and habits are hard.           

 

Polemik Hukuman Sebat Syariah di Malaysia

Perlecehan terhadap pelaksanaan hukuman jenayah Syariah memang sudah menjadi kelaziman sejak dari dahulu lagi. Dari segi sejarah ianya  bersifat keagamaan dan rasism bagi mengambarkan kekejaman hukuman jenayah Islam yang dikatakan ketinggalan zaman. Ini terutamanya merujuk kepada hukuman korporal bersifat fisikal terhadap kesalahan yang dianggap sebagai persoalan moraliti seperti perzinaan dan minuman keras. Minda masyarakat barat terutamanya ditanam dengan prejudis ini dan ia akhirnya turut melebar kepada orang-orang Islam sendiri yang dikatakan berpendirian progresif dan liberal akibat daripada kemajuan teknologi, pengaruh pendidikan serta kemakmuran ekonomi dan pergaulan sosial. Namun pada masa kini prejudis ini terutama di kalangan masyarakat yang bercampur-campur seperti Malaysia dan lain-lain terutama di barat seperti Eropah dan Amerika lebih mempersoalkannya dari segi hak asasi manusia terutama yang menyentuh hak personal dalam perkara peribadi. Bagi sebahagian masyarakat Islam pula, pelaksanaan hukuman jenayah Syariah ini dilihat sebagai ketaatan ultimate kepada ajaran Islam, memandangkan kesukaran dan cabaran yang dihadapi. Oleh itu tiada kompromi boleh diberikan. Sebahagian yang lain pula berpandangan nilai-nilai tinggi ajaran Islam itu terletak kepada rahmah dan keadilan melalui dakwah dan lain-lain pendekatan yang bersifat mendidik dan menasihati. Pendirian ini sekali lagi merujuk kepada bentuk masyarakat yang kini bukan lagi bersifat hemogenous, namun satu pluraliti majmuk yang mementingkan toleransi dan kesejahteraan bersama. Oleh itu nilai-nilai yang dikatakan "ekstrem" yang disimbolkan melalui hukuman-hukuman korperal jenayah Islam ini, apatah lagi yang dilaksanakan secara publik tidak bersesuaian dengan nuansa ini. Sebagaimana biasa persoalan yang bersifat keagamaan ini tidak akan terlepas daripada dipolitikkan dengan niat hanya untuk meraihkan sokongan atau kemasyhuran serta populariti sebagai jambatan kepada kuasa, kedudukan dan wang. 

 

Kurang Kesedaran Pengguna Punca Peningkatan Sijil Halal Palsu?

Mengikut laporan akhbar pada 21/12/2024 kurangnya kesedaran pengguna antara punca peningkatan sijil halal palsu atau penyalahgunaan sijil berkenaan. Faktor lain ialah kekurangan tenaga manusia agensi berkenaan untuk memantau sijil berkenaan. Ini dapat dilihat kepada jumlah kompaun yang dikenakan pada tahun 2024 sebanyak RM140,500 dengan jumlah rampasan bernilai RM1.813 juta dari 800,000 pemeriksaan. Tidak dapat dinafikan jumlah pemeriksaan ini adalah banyak dan oleh itu secara nisbahnya jumlah rampasan dan kompaun ini adalah kecil. Ini juga boleh bermakna pemantauan yang berkesan sungguhpun laporan akhbar menyatakan sebaliknya. Selain itu, daripada pemerhatian penulis sendiri mendapati ada premis-premis jualan makanan yang menggunakan lambang-lambang agama Islam seperti tulisan ayat al-Quran, namun secara zahirnya kesemua pekerjanya adalah bukan Islam. Penggunaan lambang-lambang agama berkenaan boleh juga disalahgunakan oleh pihak-pihak tidak bertanggungjawab dan pemeriksaan ke atas premis-premis sebegini perlu dilakukan untuk menjaga kemaslahatan orang-orang Islam dari segi makanan dan minuman halal.