April 8th, 2015

The position and reputation of Islamic criminal law

THE amendments to the Syariah Criminal Code II 1993 at the Kelantan Legis­lative Assembly last month attracted much debate.

The Bill has indeed be­­come a national issue ever since it was first introduced and passed by the Kelantan State Assembly in 1993.

Recently, the syariah-related laws again attracted the attention of all sectors, nationally as well as internationally, following the amendment Bill to the 1993 law which was tabled, debated and subsequently passed by the legislative assembly.

Following the passing of the Bill, the issues raised included the position and the application of syariah or Islamic law, especially Islamic criminal law, in our Malaysian legal philosophy and national legislation. Questions on the implementation of the law were also posed. This encapsulates questions in human recourse, physical infrastructure and facilities for the application, implementation and execution of the law.

Muslims believe that criminal law forms part and parcel of Islamic teaching, whereby adherence to Islamic law, including Islamic criminal law, is one of the distinguishing characteristics of the Muslim faith. Through the centuries Muslims have devoted much scholarly time and effort on its elaboration.

Until today, Islamic law has been a source of law in various countries, such as Saudi Arabia, Pakistan, Iran, Brunei, the United Arab Emirates and Qatar. Although various countries recognise Islamic law as their source of law, this does not mean that the practice of these countries should be the model in the application of the law in our country.

The application of Islamic law, including Islamic criminal law, shall be “customised” to the place and situation. This is compatible with the characteristic of Islamic law, which is universal, contemporary and realistic.

Islamic law undeniably has a place in our Malaysian legal system. The supreme law of the land acknowledges the position of Islamic law, although qualifying that its application is to Muslims only and on matters pertaining to the precepts of Islam. The interpretation to the word “precept” is wide enough to encapsulate all teachings of Islam. In other words, the Malaysian legal philosophy does not deny the position of Islamic law.

Islam, as a religion, is clearly entrenched in the Constitution as the religion of the country. Equally, from the sociological point of view, the religion is well recognised in the social life of Malaysians. Consequently, we may say that Islamic law has a certain position, and the religion has a role to play and has the right to be recognised in the Malaysian legal system.

Due to the fact that we have a written Constitution, we subscribe to the value of constitutional supremacy. The provisions of the Constitution create the national legal philosophy, recognising the Islamic legal system together with another system we call the civil legal system. The situation might differ if the Constitution did not recognise the religion of the country or if our society were a non-religious society.

The Constitution has then created a dual legal system. As a matter of respect to the Constitution as the supreme law, the dual legal system (that has been created by the Constitution) requires all Malaysians to respect the system. In respecting the dual system, it may be useful for all Malaysians to learn and understand the dual system simultaneously – in the spirit of togetherness.

Although Islamic law applies only to Muslims, it also requires understanding and respect of all Malaysians on the basis of moral responsibility, to respect the law as a constitutionally recognised law.

Respecting the dual system is a sign of respect for the supremacy of Constitution. When we talk about respecting the Constitution, all Malaysians are alike; everybody must respect the Constitution, with no exception.

For Muslims, Islamic law should be stu­died and understood holistically. The acknowledged Islamic law principles and the reality of the day must be fully appreciated.

Limited knowledge will cause confusion. The confusion may subsequently lead to misunderstandings which may implicate an ugly reputation of Islamic law and may breed defamation of the religion of Islam.

On the issue of implementation and execution of syariah-related laws, they have to be in conformity not only with Islamic law, but must be tailored to the nature and reality of the country’s legal and social situation.

They must be in accord with the current legal framework; otherwise Islamic law will be seen as trespassing or disrespecting the legal system. As a religion and also a legalistic way of life, the regular exercise of Islam must also be seen as orderly and respectful of the state system, particularly the Federal Constitution.

The division of powers between the federal and states must be respected, as the constitutional provisions on the subject are very clear and free from ambiguity in the interpretation.

In addition to the constitutional provisions as the basic legal framework, a related matter to be addressed in the enforcement of Islamic criminal law is the adjudication process. In all criminal matters, there is nothing more important than the mode of adjudication.

This is due to the fact that enforcement of criminal law is very close to human rights. Islam introduces a comprehensive concept of respect for human rights, as compared to other systems. Consequently, the enforcement of Islamic criminal law must portray the beauty of the concept. For instance, Islamic principles on presumption of innocence and standard of proof are far more stringent in cases punishable with severe punishment.

The standard of proof must reach the degree of “beyond any shadow of doubt” rather than “beyond any reasonable doubt” as applicable in the civil law system.

The enforcement of the law also requires reformation in the admi­nistration of Islamic institutions, especially the enforcement department and also the court. In the first instance, the enforcement department, and the judges’ reputation, must be well maintained.

The victory of law enforcement does not only depend on the substantive law; many other related matters, such as the personnel, from the investigating teams to the judges and the executors of the courts judgments. These personnel must all be well equipped in terms of their ability and credibility. Unavoidably, their reputation must also be improved.

Judicial officers and judges must be well equipped with knowledge of the current complexities. For judges, the most important aspect in their duty is judgment writing.

The most credible judges will be judged through their judgments and their written judgments. Therefore, a judge’s written judgment must be impressive in order for the beauty of substantive and procedural law be seen.

Prof Madya Dr Shamrahayu A. Aziz is Principal Fellow at Ikim’s Centre for the Study of Syariah, Law and Politics. The views expressed here are entirely the writer’s own. The STAR Home News Opinion IKIM Views 7 Aptil 2015

Respect Islam’s diversity

If the Malaysian authorities are serious about countering the threat of IS and other movements, they need the political will to bring radical change to how Islam is understood and taught in schools and universities.

IN the midst of the relentless savagery of Islamic State (IS) group and the descent into chaos in countries such as Yemen, Libya and Syria, Muslim leaders, yet again, have been talking about the need for radical reform of how Islam is understood, and taught in schools and universities.

The latest coming from no one more important to Sunni Islam than the Grand Sheikh of Al-Azhar himself, Ahmed al-Tayeb.

Speaking at an international conference on “Islam and the fight against terrorism” in Mecca in February, the Sheikh attributed the rise of Islamic extremism on “the historical accumulation of extremist tendencies... that grew out of corrupt interpretations of some texts in the Holy Quran and the practices of the Prophet”.

He called for the need to “tackle in our schools and universities this tendency to accuse Muslims of being unbelievers” and for a conference of Muslim scholars to focus on common values that unite Muslims.

At the same conference, the new Saudi King was reported to have said: “Terrorism is a scourge which is the product of extremist ideology. It is a threat to our Muslim nation and to the entire world.”

So if the answer is to bring radical change to how Islam is understood and taught in schools and universities, what is urgently needed now is not more meetings and conferences and summits of Muslim leaders to tackle terrorism, violence and intolerance besetting much of the Muslim world.

It is the political will to act.

For a start, these leaders hold power, authority and influence to put an immediate stop to the toxic sermons and pronouncements from so many of their own religious figures and radical extremists who spew hatred and venom towards fellow Muslims and fellow citizens who think, behave, dress, and live differently.

They can start by respecting difference of opinion and building a culture of public debate on matters of religion, and how religion should be used as a source of law and public policy and practice in their own societies.

And this job is actually easy to do, and can be done right now. For there is already much scholarship, new and old, that is out there for the schools and universities to adopt if these Muslim leaders in positions of authority to make the difference is serious about their pronouncements of the dire straits of the Muslim world today and the threat this poses to fellow Muslims and the rest of the world.

Scholars and women’s rights activists engaged in bringing about an understanding of Islam that upholds justice and equality, that eschews violence and terrorism, and that respects diversity and differences of opinion have been working for over 20 years in bringing about change, both in terms of scholarship and activism on the ground.

Unfortunately, much of their scholarship and activism are ignored, at best, or demonised or banned, or at worst, the proponents of change are persecuted and imprisoned because their work towards a compassionate and just Islam do not serve the interest of the power elite and their desperation to remain in power or to gain power.

So can change really happen if those in authority tell the world there is a need for change, but on the ground they continue to persecute their citizens for actually taking action to bring about change?

Even if these leaders are yet not able to reconcile themselves to the rich and exciting scholarship that exists in the tradition and in contemporary thought and activism towards a more just and compassionate Islam, they could start by revisiting the Amman Message that they themselves signed in 2006, which denounced extremism, radicalism and fanaticism.

It contains many beautiful passages from the Quran about respecting diversity and differences, about calling others to the path of God with wisdom and beauty, about moderation, justice and not betraying the trust of the people, etc.

The Amman Message also included three basic points that specifically recognized the validity of all eight mazhabs (schools of law) of Sunni, Syiah and Ibadhi Islam; forbadetakfir (declaring fellow Muslims as apostates) and set forth the subjective and objective preconditions for the issuing of fatwas, to put a stop to illegitimate fatwas.

Some 552 political and religious leaders from 84 countries endorsed the Amman message and its three points, including Kings, Presidents and Prime Ministers, top scholars from Sunni and Syiah Islam, and the Grand Sheikh of al-Azhar.

From Malaysia, then Prime Minister Tun Abdullah Badawi, Opposition Leader Anwar Ibrahim, current Youth and Sports Minister Khairy Jamaluddin and former UIA Rector Tan Sri Prof Dr Mohd Kamal Hassan were among those who signed on.

And yet we see today so many of the signatory countries, including Malaysia, embarked on demonising Syiahs as infidels and declaring fellow Muslims they disagree with as deviants, persecuting, imprisoning and flogging those considered a threat to their authority.

At the same time, these very same states wring their hands and twists themselves into knots about growing threats of violence and extremism that today they realise pose a threat to their hold on power.

Counter terrorism research shows that while not all extremism leads to terrorism, all terrorist acts are inspired by extremist narratives.

That ideas and ideologies that sow discord, hate and bigotry contribute to justifying acts of terror, and therefore cannot be left unchallenged in society.

It is a waste of time and money for political leaders to gather in Cairo, Mecca, London, Washington, waging war against terrorism, extremism and violence when those very same leaders are waging war against their own citizens who think differently from them.

The mindset that cannot recognise the legitimacy of differences of opinion on how a country should be governed cannot possibly provide an enabling environment where Islamic scholarship can grow and thrive independent of the interest of the ruling elite.

If it is “haram”, “unIslamic”, “anti-God”, “anti-Syariah” to question the pronouncements of a Mufti or a Mentri Besar on any Islamic matter, why should we expect those extremists in Syria and Iraq to disobey the commands of their self-appointed caliph?

The mindset brainwashed to believe that they have no right to question or to debate the orders and ideas of their religious leaders in Malaysia is the same mindset that obeys the call to behead, burn alive, and kill fellow Muslims and non-Muslims who think and live differently.

It is this demand for absolute certainty and absolute loyalty that breeds fanaticism that can lead to violence and terrorism.

It is this belief that those who speak in the name of Islam are accountable to no one that leads to despotism.

It is this belief that there is only one understanding of Islam that represents “true” Islam, and anyone with a different opinion is declared deviant and demonised, that breeds a toxic public culture of intolerance, hatred and bigotry.

The billion dollar question is not whether Islam is a just and peaceful religion.

For the scholarship already exists to bring about an understanding of Islam that promotes justice and equality, that embraces diversity and differences, that believes in peace, freedom, dignity, that argues for the possibility and necessity for reform to fulfil Muslim demands for democracy, human rights and social justice.

The billion dollar question is whether there is truly the will among the political and religious leaders of the Muslim world to bring about the radical change that is needed in the ways Islam is taught, understood, codified into law and reflected in everyday practices.

Stop wasting money and time on more conferences of Presidents and Prime Ministers and religious leaders to deal with terrorism.

Spend those resources on reforming the education system, reviewing the discriminatory and unjust laws, changing culture and practices that discriminate against women and violate fundamental liberties in the name of religion.

Enough talk and hand wringing. Show us the beef.

And if the Malaysian authorities are serious about countering the threat posed by extremist Malaysians who have joined IS and other movements, then they should take immediate steps to reform how Islam is taught in the schools and universities of the country and what messages are being preached over radio, television, during Friday sermons and in those ceramahs by populist preachers all over the country.

For a start, stop telling Muslims and non-Muslims that they have no right to speak about Islam or to question or criticise any Islamic law or debate the hudud law for to do so is to question God’s law.

It is a law drafted by mere mortal men, and passed by the Kelantan state assembly made up of men.

Stop pretending just because they speak in God’s name, that they are therefore infallible and beyond reproach.

The brazen cynicism with which the hudud football is played between PAS and UMNO in the face of harm this causes to Muslims and to the body politic of Malaysia shows the futility of expecting change to come from the top.

A member of the Kelantan hudud technical committee, proudly declared PAS did an SMS survey of about 77,000 respondents in 29 state constituencies and 91.7% said they supported the hudud.

Well, someone else could do a similar survey and pose this question: Do you think the state government should concentrate on implementing the hudud or on rebuilding the state and improving the lives of the people after the devastating floods, end poverty, eradicate corruption, create jobs, build affordable homes, improve healthcare?

I bet an overwhelming majority of Kelantanese will opt for the latter. What is un-Islamic about improving the standard of living of the people you govern?

In the end, the question is about niat (intent). If your intent is to do good, to be just, to be kind and compassionate, to respect those who are different from you, then there is plenty in the teachings of Islam to support this.

But if you choose to pull wool over the people’s eyes for your own failures to deliver on the aspirations of the people, to silence debate and criticism, to pretend that your Islam is the only Islam that all should obey, then as the Grand Sheikh of al-Azhar said there are many “corrupt interpretations” of the Quran and the Sunnah of the Prophet to use and abuse to serve your political end. Zainah Anwar The STAR Home News Opinion Sharing the Nation 5 April 2015

Doakan kebahagiaan anak sejak dalam kandungan

Islam menganjurkan ibu bapa supaya memberi didikan sempurna kepada anak mereka dan didikan itu sebenarnya perlu bermula sejak dari dalam rahim lagi. Ikuti kupasan lanjut Ustaz Muhammad Syaari Ab Rahman yang dikongsikan dalam program Ibrah minggu lalu.


Pendidikan agama penting dalam membentuk peribadi mulia anak. - Gambar hiasan

Melentur buluh biarlah daripada rebungnya. Itulah ungkapan dan pepatah Melayu yang biasa didengar. Al-Quran memperjelaskan, pendidikan anak perlu bermula sejak dalam rahim ibu dan ini boleh difahami melalui teladan sejarah seorang insan bernama Maryam.

Mengikuti rancangan Ibrah minggu lalu, Ustaz Muhammad Syaari Ab Rahman membincangkan kisah keluarga Imran iaitu cerita Maryam. Ulama menjelaskan, empat wanita yang mempunyai kelebihan dalam agama Islam ialah Aishah, Khadijah, Fatimah dan Maryam.

Sebelum ini, dibicarakan kisah Nabi Zakaria yang memohon kepada Allah SWT dikurniakan zuriat keturunan. Doa penuh harapan itu, Allah SWT gantikan dengan anak diberi nama Yahya.

Peristiwa itu juga menjadi asas kepada Hannah, isteri Imran untuk berdoa kepada Allah SWT supaya dikurniakan zuriat. Hannah meluahkan isi hatinya kepada Allah SWT dan hasil daripada doa yang tidak putus-putus, Allah SWT mengurniakan kepadanya seorang anak.

Firman Allah SWT yang bermaksud: "(Ingatlah) ketika isteri Imran berkata: Tuhanku! Sesungguhnya aku nazarkan kepada-Mu anak yang ada dalam kandunganku sebagai seorang yang bebas (daripada segala urusan dunia untuk berkhidmat kepada-Mu semata-mata), maka terimalah nazarku; sesungguhnya Engkaulah Yang Maha Mendengar, lagi Maha Mengetahui." (Surah Ali-Imran, ayat 35)

Prinsip asas dalam permintaan doa (isteri Imran) adalah supaya anak itu nanti akan berkhidmat untuk Masjidil Aqsa. Permintaan Hannah itu bertujuan untuk 'memerdekakan' (anaknya) daripada sebarang kehidupan dunia.

Lahirkan anak untuk berkhidmat ke jalan Allah SWT

Perwatakan dan jiwa besar yang ditunjukkan oleh Hannah adalah satu prinsip penting untuk difahami semua ibu bahawa tujuan mendapatkan zuriat bukanlah semata-mata kerana inginkan anak tetapi lebih daripada itu, mengharapkan zuriat dilahirkan akan berkhidmat untuk Allah SWT.

Allah SWT berfirman yang bermaksud: "Maka apabila dia melahirkannya, berkatalah dia: Wahai Tuhanku! Sesungguhnya aku telah melahirkan seorang anak perempuan (sedang yang aku harap-harapkan ialah anak lelaki), dan Allah memang mengetahui akan apa yang dilahirkannya itu dan memanglah tidak sama anak lelaki dengan anak perempuan; dan bahawasanya aku telah menamakannya Maryam, dan aku melindungi dia dengan peliharaan-Mu, demikian juga zuriat keturunannya daripada godaan syaitan yang kena rejam (yang dikutuk dan disingkirkan)." (Surah Ali-Imran, ayat 36)

Hannah tidak menyangka anak yang dilahirkan adalah perempuan, namun beliau tetap reda terhadap kurniaan Allah SWT. Ulama mentafsirkan, anak perempuan yang dilahirkan itu bukanlah sebarang wanita yang wujud di atas muka bumi ini.

Prinsip kedua yang perlu difahami semua ibu ialah bersyukur dengan anak dikurniakan Allah SWT, manakala prinsip ketiga, memberikan nama yang baik kepada anak yang dilahirkan. Nama Maryam membawa maksud seorang yang rajin beribadah ('abidah).

Firman Allah SWT yang bermaksud: "Maka ia (Maryam yang dinazarkan oleh ibunya) diterima oleh Tuhannya dengan penerimaan yang baik, dan dibesarkannya dengan didikan yang baik, serta diserahkannya untuk dipelihara oleh Nabi Zakaria. Tiap-tiap kali Nabi Zakaria masuk untuk menemui Maryam di Mihrab, ia dapati rezeki (buah-buahan yang luar biasa) di sisinya. Nabi Zakaria bertanya: Wahai Maryam dari mana engkau dapati (buah-buahan) ini? Maryam menjawab: "Ia daripada Allah, sesungguhnya Allah memberikan rezeki kepada sesiapa yang dikehendaki-Nya dengan tidak dikira." (Surah Ali-Imran, ayat 37)

Prinsip keempat pula dijelaskan melalui permohonan Hannah supaya diberi perlindungan kepada Maryam dan anak yang dikandungnya. Ini menunjukkan bahawa Hannah telah mendoakan anaknya Maryam dan anak yang bakal dikandung Maryam (zuriat mendatang nanti).

Beri pendidikan terbaik kepada anak

Prinsip kelima yang ditekankan supaya anak diberikan pendidikan yang terbaik. Allah SWT telah mendidik Maryam dengan sebaik-baik pendidikan untuk membesar dalam peliharaan-Nya.

Maryam dibesarkan dalam jagaan penuh kasih dan sayang. Nabi Zakaria yang menjaganya juga terpaksa bersaing ketika menjaga Maryam kerana beliau sentiasa mengabdikan diri kepada Allah SWT.

Selain itu, Nabi Zakaria berasa pelik dan janggal bagaimana Maryam menerima makanan dalam mihrabnya itu kerana setiap kali Nabi Zakaria masuk ke dalam mihrab pada waktu pagi dan petang, didapatinya ada rezeki untuk Maryam.

Rezeki anak, makan minum, kehidupan dan kesenangan itu ditentukan Allah SWT. Justeru, sebagai hamba kita memahami bahawa setiap ketentuan sama ada baik atau buruk mempunyai hikmah yang tidak terfikir oleh akal fikiran yang dangkal ini.

Perjalanan kisah Maryam akan diperincikan lagi selepas ini bagi memahami cerita mengenai wanita istimewa (Maryam) yang melahirkan zuriat tanpa bapa, iaitu Nabi Isa.

Cabaran didik anak era siber

CABARAN mendidik pelajar dan juga anak-anak di era globalisasi merupakan dugaan paling hebat kepada guru dan ibu bapa masa kini. Setiap guru dan ibu bapa menginginkan pelajar dan anak-anak menjadi insan yang sempurna di dunia dan di akhirat. Seterusnya diharap menjadi pewaris kepada ibu bapa apabila ketiadaan mereka kelak. Di samping itu, sebagai talian hayat di alam baqa menerusi doa anak yang soleh.

Al-Quran sebagai petunjuk kepada seluruh umat manusia menamakan manusia sebagai insan. Oleh itu, pendidikan mempunyai maksud yang luas iaitu tunjuk ajar dan latihan yang tersusun dan berterusan untuk membentuk akhlak, kemampuan akal, pembentukan disiplin, menjaga batas-batas pergaulan dan lain-lain lagi. (rujuk an-Nur: 30-31)

Pendidikan berkesan membentuk mukmin berjaya

Guru digalakkan memacu kecemerlangan anak-anak dalam segenap bidang. - Gambar hiasan

Kedua ibu bapa merupakan institusi pertama dan paling asas dalam pendidikan anak-anak. Oleh itu, ibu bapa mesti menanamkan aspek keimanan yang kukuh kepada Allah dan rasul dalam diri anak-anak. Selain menggalakkan mereka agar rajin, sentiasa berusaha memajukan diri dalam apa jua bidang. Seterusnya, guru pula akan menyambung tugasan tersebut di sekolah.

Imam Al-Ghazali menyatakan manusia tidak diciptakan sia-sia dan sembarangan, melainkan ia dijadikan mengajaibkan untuk masa yang lama. Meskipun ia tidak kekal, tetapi sesungguhnya hidup untuk selama-lamanya walaupun badannya hina dan kasar, namun rohnya mulia dan suci.

Beliau juga menerangkan tentang hakikat akal itu ialah pengetahuan yang timbul ke alam wujud dalam diri anak kecil yang dapat membezakan tentang kemungkinan barang yang mungkin dan muslihat barang yang mustahil.

Ini bermakna, seseorang anak itu mestilah dididik untuk hidup selama-lamanya, selain mementingkan hati, akal dan roh yang dapat membezakan antara kebaikan dan keburukan dalam kehidupan yang akan dilaluinya.

Seimbang dan harmoni

Guru dan ibu bapa mestilah juga istiqamah ke arah mengembangkan potensi individu anak-anak secara menyeluruh dan bersepadu untuk melahirkan insan yang seimbang dan harmoni daripada segi intelek, rohani, emosi dan jasmani berdasarkan kepercayaan kepada Tuhan.

Segalanya ini bertujuan supaya pelajar dan anak-anak ini menjadi warganegara yang berilmu pengetahuan, berketrampilan, berakhlak mulia, bertanggungjawab dan berkeupayaan mencapai kesejahteraan diri serta memberi sumbangan terhadap keharmonian dan kemakmuran keluarga, masyarakat dan negara.

Dasar ini adalah selari dengan dasar yang dilaksanakan dalam sistem pendidikan sekolah. Semuanya ini bertujuan memenuhi keperluan negara serta memupuk perpaduan negara melalui pembangunan budaya, sosial, ekonomi dan politik selaras dengan prinsip Rukun Negara.

Guru dan ibu bapa juga harus memahami dalam era globalisasi, Malaysia akan menjadi negara maju daripada segala segi, iaitu ekonomi,politik, sosial, kerohanian, psikologi, dan kebudayaan. Kita juga akan mencapai sepenuhnya daripada segi perpaduan negara.

Justeru, anak-anak adalah amanah Allah SWT kepada ibu bapa. Ia diibaratkan sebagai kain putih yang mudah menerima apa yang dicorakkan kepadanya, sama ada ke arah kebaikan atau sebaliknya. Sabda Nabi SAW yang bermaksud: “Tiap-tiap anak yang dilahirkan adalah dalam keadaan suci bersih, maka kedua ibu bapanyalah yang menjadikan dia Yahudi atau Nasrani atau Majusi.” (riwayat At-Tabrani)

Ini menjelaskan bahawa ibu bapa mempunyai peranan yang penting dan bertanggungjawab sepenuhnya untuk mendidik anak-anak mengikut acuan Islam. Hanya melalui kaedah ini sahajalah anak-anak akan berjaya di dunia dan akhirat. Ini disebabkan setiap tindak-tanduk manusia di dunia ini akan dipertanggungjawabkan di akhirat. Kerjasama guru dan ibu bapa sangat penting dalam hal ini.

Guru dan ibu bapa juga digalakkan memacu kecemerlangan anak-anak dalam segala bidang berlandaskan sifat yakin diri, rajin, berani, progresif dan membina potensi diri. Selain itu, anak-anak mestilah dididik rohani dan peribadi mulia serta berpegang teguh kepada nilai-nilai murni keagamaan.

Didik ikut zaman

DALAM era globalisasi guru dan ibu bapa boleh menggalakkan pelajar dan anak-anak menimba dan mengaplikasikan ilmu pengetahuan, khususnya dalam bidang sains dan teknologi. Di samping itu, mereka juga mesti dipupuk dengan sifat penyayang dan bertimbang rasa, cintai keluarga dengan mementingkan nilai kemanusiaan dan kesejahteraan masyarakat.

Selain guru, tugas ibu bapa juga memastikan anak-anak tidak terikut dengan gegala sosial yang tidak sihat seperti merokok, melepak, ponteng sekolah, terlibat dalam penyalahgunaan dadah, pergaduhan, merempit, melepak di kafe siber dan membuang masa dengan sia-sia. Jika pergaulan anak-anak dapat dikawal, banyak manfaat diperoleh berbanding musibah.

Pastikan anak-anak berkawan dengan kawan-kawan yang berakhlak baik. Jangan benarkan anak-anak keluar waktu malam tanpa tujuan. Pupuk hubungan intim dan kemesraan kekeluargaan. Galakan anak-anak suka tinggal di rumah daripada berkeliaran di luar rumah tanpa arah dan tujuan. Menjaga maruah dan kehormatan penting bagi mengelakkan diri terjerumus ke lembah kehinaan.

Lantaran itu, pendidikan mestilah mengikut zaman. Guru dan ibu bapa juga boleh mendidik pelajar di sekolah dan anak-anak di rumah dengan kemahiran asas 6M, iaitu membaca, menulis, mengira, menghafal, melukis dan menggunakan komputer. Kemudian mereka patut diajarkan dengan kemahiran 6S iaitu seni budaya, seni saintifik, seni intelektual, seni maklumat, seni kreativiti kerja dan seni etika kemanusiaan. Semua kemahiran ini penting dalam era globalisasi bagi mengisi harapan negara untuk membina negara maju dan insan cemerlang.

Kesimpulannya, guru dan ibu bapa berperanan penting dalam menyelamatkan anak-anak daripada salah laku remaja dan penyakit sosial. Jika ini dapat dilakukan, ibu bapa akan berjaya mendidik anak-anak dalam era globalisasi ke arah pembangunan manusia dan masyarakat yang selamat di dunia dan akhirat. Pendidikan yang berkesan akan membentuk ke arah mukmin yang berjaya.