DRIFT @ BATU PAHAT MALL
http://www.youtube.com/watch?v=JeJbnGBbd5M&feature=related
GCSE Examination in United Kingdom
1 day ago
Wednesday, December 9, 2009
Shop loses RM1m gems to 'tapping' robbers
Shop loses RM1m gems to 'tapping' robbers
Wednesday, 09 December 2009 20:12
KUALA TERENGGANU - Four men and a woman, believed to be Arabs, "tapped" their way to almost RM1mil worth of jewellery at a goldsmith shop near the Payang market here today.
They had come to the shop at about 2pm on the pretext of buying jewellery but each time they looked at some jewellery they would tap the shoulders of everyone present in the shop, making them confused and not knowing what was going on, said shopowner Zakaria Yusoff, 46.
He said in one of these instances, when he was helpless, two of the Arab men entered a room and removed three bags containing jewellery which he had just brought from Kuala Lumpur, and all of them fled in a Proton Perdana car.
Wednesday, 09 December 2009 20:12
KUALA TERENGGANU - Four men and a woman, believed to be Arabs, "tapped" their way to almost RM1mil worth of jewellery at a goldsmith shop near the Payang market here today.
They had come to the shop at about 2pm on the pretext of buying jewellery but each time they looked at some jewellery they would tap the shoulders of everyone present in the shop, making them confused and not knowing what was going on, said shopowner Zakaria Yusoff, 46.
He said in one of these instances, when he was helpless, two of the Arab men entered a room and removed three bags containing jewellery which he had just brought from Kuala Lumpur, and all of them fled in a Proton Perdana car.
Tuesday, December 8, 2009
Pengarah Filem Bosan Sikap Ibu Diana Danielle?
(Gossip) Pengarah Filem Bosan Sikap Ibu Diana Danielle?
Banyak kali sebenarnya kami dengar cerita sebegini.
Ramai sedia maklum yang karier Diana Danielle hari ini banyak di’uruskan oleh ibunya & boleh di’katakan ibu Diana Danielle bagai bayang-bayang untuk pelakon muda ini.
Seorang pengarah ada memberitahu yang beliau bosan dengan perangai ibu Diana Danielle yang mula tidak mempedulikan para pengarah yang membawa anak beliau ke tahap hari ini.
Pengarah muda tersebut mendakwa mereka sudah berkawan lama & atas dasar itu, beliau ingin tawarkan peranan penting untuk Diana Danielle dalam filem terbarunya.
Namun si ibu semacam endah tidak endah dengan tawaran yang di’berikan. Entah kerana duit, entah kerana status pengarah itu sendiri.
Sikap ibu Diana Danielle yang sering menjadi bualan para penggiat seni di’lihat lambat laun akan memakan kerjaya anak’nya sendiri.
SEPULUH ORANG YANG MAYATNYA TIDAK BUSUK DAN TIDAK REPUT DI HARI QIAMAT KELAK!!!
SEPULUH ORANG YANG MAYATNYA TIDAK BUSUK DAN TIDAK REPUT DI HARI QIAMAT KELAK!!!
Disebutkan di dalam satu riwayat, bahawasanya apabila para makhluk dibangkitkan dari kubur, mereka semuanya berdiri tegak di kubur masing-masing selama 44 tahun UMUR AKHIRAT dalam keadaan TIDAK MAKAN dan TIDAK MINUM , TIDAK DUDUK dan TIDAKBERCAKAP .
Bertanya orang kepada Rasulullah saw : 'Bagaimana kita dapat mengenali ORANG-ORANG MUKMIN kelak di hari qiamat?'
Maka jawabnya Rasulullah saw 'Umatku dikenali kerana WAJAH mereka putih disebabkan oleh WUDHU'.' Bila qiamat datang maka malaikat datang ke kubur orang mukmin sambil membersihkan debu di badan mereka KECUALI pada tempat sujud. Bekas SUJUD tidak dihilangkan.
Maka memanggillah dari zat yang memanggil. Bukanlah debu 'itu dari debu kubur mereka, akan tetapi debu itu ialah debu KEIMANAN' mereka. Oleh itu tinggallah debu itu sehingga mereka melalui titian' Siratul Mustaqim dan memasuki Alam SYURGA, sehingga setiap orang melihat para mukmin itu mengetahui bahawa mereka adalah pelayan Ku dan hamba-hamba Ku.
Disebutkan oleh hadith Rasulullah saw bahawa sepuluh orang yang mayatnya TIDAK BUSUK dan TIDAK REPUT dan akan bangkit dalam tubuh asal diwaktu mati :-
1. Para Nabi
2 Para Ahli Jihad
3. Para Alim Ulama
4. Para Syuhada
5. Para Penghafal Al Quran
6. Imam atau Pemimpin yang Adil
7. Tukang Azan
8. Wanita yang mati kelahiran/beranak
9. Orang mati dibunuh atau dianiaya
10. Orang yang mati di siang hari atau di malam Jumaat jika mereka
itu dari kalangan orang yang beriman.
Didalam satu riwayat yang lain dari Jabir bin Abdullah ra sabda Rasulullah saw: Apabila datang hari QIAMAT dan orang-orang yang berada di dalam kubur dibangkitkan maka Allah swt memberi wahyu kepada Malaikat Ridhwan:
' Wahai Ridhwan, sesungguhnya Aku telah mengeluarkan hamba-hamba Ku berpuasa ( Ahli Puasa ) dari kubur mereka di dalam keadaan letih dan dahaga. Maka ambillah dan berikan mereka segala makanan yang digoreng dan buah-buahan SYURGA. '
Maka Malaikat Ridhwan menyeru, wahai sekelian kawan-kawan dan semua anak-anak yang belum baligh, lalu mereka semua datang dengan membawa dulang dari nur dan berhimpun dekat Malaikat Ridhwan bersama dulang yang penuh dengan buahan dan minuman yang lazat dari syurga dengan sangat banyak melebihi daun-daun kayu di bumi.
Jika Malaikat Ridhwan berjumpa mukmin maka dia memberi makanan itu kepada mereka sambil mengucap sebagaimana yang difirman oleh Allah swt di dalam Surah Al-Haqqah bermaksud :
'Makan dan minumlah dengan sedap disebabkan AMAL yang telah kamu kerjakan pada HARI yang telah LALU itu.'
* Tolong sebarkan kisah ini kepada saudara Islam yang lain.
Ilmu yang bermanfaat ialah salah satu amal yang berkekalan bagi orang yang mengajarnya meskipun dia sudah mati. ' Dan ( ingatlah ) Allah sentiasa mengetahui dengan mendalam akan apa jua yang kamu lakukan.' Surah Al-Baqarah : 237
Untuk renungan dan amalan bersama ..
DOA IKAN NUN
Disebutkan di dalam satu riwayat, bahawasanya apabila para makhluk dibangkitkan dari kubur, mereka semuanya berdiri tegak di kubur masing-masing selama 44 tahun UMUR AKHIRAT dalam keadaan TIDAK MAKAN dan TIDAK MINUM , TIDAK DUDUK dan TIDAKBERCAKAP .
Bertanya orang kepada Rasulullah saw : 'Bagaimana kita dapat mengenali ORANG-ORANG MUKMIN kelak di hari qiamat?'
Maka jawabnya Rasulullah saw 'Umatku dikenali kerana WAJAH mereka putih disebabkan oleh WUDHU'.' Bila qiamat datang maka malaikat datang ke kubur orang mukmin sambil membersihkan debu di badan mereka KECUALI pada tempat sujud. Bekas SUJUD tidak dihilangkan.
Maka memanggillah dari zat yang memanggil. Bukanlah debu 'itu dari debu kubur mereka, akan tetapi debu itu ialah debu KEIMANAN' mereka. Oleh itu tinggallah debu itu sehingga mereka melalui titian' Siratul Mustaqim dan memasuki Alam SYURGA, sehingga setiap orang melihat para mukmin itu mengetahui bahawa mereka adalah pelayan Ku dan hamba-hamba Ku.
Disebutkan oleh hadith Rasulullah saw bahawa sepuluh orang yang mayatnya TIDAK BUSUK dan TIDAK REPUT dan akan bangkit dalam tubuh asal diwaktu mati :-
1. Para Nabi
2 Para Ahli Jihad
3. Para Alim Ulama
4. Para Syuhada
5. Para Penghafal Al Quran
6. Imam atau Pemimpin yang Adil
7. Tukang Azan
8. Wanita yang mati kelahiran/beranak
9. Orang mati dibunuh atau dianiaya
10. Orang yang mati di siang hari atau di malam Jumaat jika mereka
itu dari kalangan orang yang beriman.
Didalam satu riwayat yang lain dari Jabir bin Abdullah ra sabda Rasulullah saw: Apabila datang hari QIAMAT dan orang-orang yang berada di dalam kubur dibangkitkan maka Allah swt memberi wahyu kepada Malaikat Ridhwan:
' Wahai Ridhwan, sesungguhnya Aku telah mengeluarkan hamba-hamba Ku berpuasa ( Ahli Puasa ) dari kubur mereka di dalam keadaan letih dan dahaga. Maka ambillah dan berikan mereka segala makanan yang digoreng dan buah-buahan SYURGA. '
Maka Malaikat Ridhwan menyeru, wahai sekelian kawan-kawan dan semua anak-anak yang belum baligh, lalu mereka semua datang dengan membawa dulang dari nur dan berhimpun dekat Malaikat Ridhwan bersama dulang yang penuh dengan buahan dan minuman yang lazat dari syurga dengan sangat banyak melebihi daun-daun kayu di bumi.
Jika Malaikat Ridhwan berjumpa mukmin maka dia memberi makanan itu kepada mereka sambil mengucap sebagaimana yang difirman oleh Allah swt di dalam Surah Al-Haqqah bermaksud :
'Makan dan minumlah dengan sedap disebabkan AMAL yang telah kamu kerjakan pada HARI yang telah LALU itu.'
* Tolong sebarkan kisah ini kepada saudara Islam yang lain.
Ilmu yang bermanfaat ialah salah satu amal yang berkekalan bagi orang yang mengajarnya meskipun dia sudah mati. ' Dan ( ingatlah ) Allah sentiasa mengetahui dengan mendalam akan apa jua yang kamu lakukan.' Surah Al-Baqarah : 237
Untuk renungan dan amalan bersama ..
DOA IKAN NUN
FAQ - Road Tax and Insurance
Frequently Asked Questions –Road Tax and Insurance
http://www.myeg.com.my/
MyEG Services Berhad
1. Who is MyEG Services Berhad?
MyEG was appointed by the Government of Malaysia to promote online Government services.
Key services available today are:
a. JPJ – CDL renewal / Road Tax Renewal (and Insurance).
b. PDRM – Inquiry and Payment of Summons.
c. Jabatan Insolvensi Malaysia – Bankruptcy & Liquidation Search.
d. DBKL – Assessment and Compound Inquiry and Payment.
2. How do I renew my insurance and road tax with MyEG?
Easy! Just call 03-7801 8888 and we will assist you. You only need to tell us:
a. Vehicle Registration No and IC
b. What Car
c. CC – Engine Capacity
d. Year of Manufacture
e. Sum insured
f. Windscreen (Optional)
We will then send you an email with the amount for Insurance and Road Tax. If satisfied, just
click the ‘Proceed to Pay’ button and we will deliver your Road Tax within the next working
day.
The service is also available on MyEG’s main page portal. Currently, this service does not
require you to register or sign in at the website. You also have the option to visit our selected
Approve Sites nationwide for road tax renewal. For more information on our Approve Sites,
please visit www.myeg.com.my
3. How do you know my details of vehicle and insurance?
We will verify all information with JPJ, if the details are incomplete, we will call you back to
get the missing details and complete the transaction.
4. What about my Registration Card?
With MyEG, you no longer require the RC to be printed. If needed (maybe because of claims),
you can go to any of our eServices centres nationwide and get it printed. Otherwise, you may
just continue to renew online again the following year.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad
5. I heard MyEG is giving discounts for Insurance and Road Tax of 30%!!!
Yes, you are right. MyEG has the most attractive package. If you purchase your insurance and
road tax with MyEG, you will get:
a. UP to 30% discounts of your Road Tax.
b. We also deliver the road tax to your house, FOC.
c. If being selected as MyEG VIP Customer, you can always call our concierge
service who will give you personalized assistance in your vehicle ‘problems’.
This would include assistance in making any insurance claims, providing
assistance to request for discounts in any JPJ or PDRM summons. You will also
enjoy VIP member privileges and promotions from time to time.
6. Who can use this service?
Anyone who has a Malaysian registered vehicle with JPJ is eligible to use this service.
7. What are the benefits of renewing my road tax at MyEG?
a. The advantage of having online road tax renewal is as long as you have access
to the internet; you may log on to MyEG's website and complete your renewal
comfortably at home or at the office. This service is hassle free, time saving,
cost effective and accessible at any time. You can also choose the road tax to
be delivered to you.
b. Also, you don’t need your registration card anymore.
8. Is it safe to renew my road tax online?
Yes, it is safe and secure. The online Road Tax Renewal through MyEG Services Berhad's
website has been audited, verified and approved by Jabatan Pengangkutan Jalan and
Government. The Government has given the mandate for MyEG Services to provide the online
renewal services.
9. What kind of vehicles can I renew for the online Road Tax service?
We offer renewal services for all vehicles registered under PRIVATE usage only. (except
motorcycles which will be launched at a later date)
Frequently Asked Questions –Road Tax and Insurance
10. How sure can I be that my transaction will go through?
Every successful transaction will be issued with e-Services receipt. If there are any matters or
doubts about this service, you may contact our telemarketers for assistance at 03-7801 8888.
11. What are the types of payment options available?
Currently, there are 3 types of payment options available for this service
• Credit card – Visa or Master
• FPX - Deduction from your bank account through FPX
• Online Banking - Direct deduction from your Bank account (M2U and HLB)
12. Can I renew my road tax if I have outstanding traffic summonses?
During the renewal process, Jabatan Pengangkutan Jalan online service will check any
outstanding summons and blacklist records at both JPJ and PDRM database systems. In order
to proceed with this renewal, it is necessary for you to settle all traffic offences recorded.
13. Can I settle my traffic summonses online?
Yes. Upon receiving information your renewal is being rejected in the event of outstanding
summons, you may log on to MyEG PDRM services to make payments for the traffic offences.
If there are summonses that have been issued with a Warrant Date Expired, you need to
proceed to the nearest Traffic Police counter to clear the summons. Once all outstanding
summonses are resolved, you may continue with the renewal process.
14. How will I receive my road tax after I’ve paid?
There are two methods to collect your road tax disc:
a. By collection at the nearest MyEG or MySPEED E-Service Centres available to you
without any additional charges. Collection of renewed road tax disc at e-services
centre can only be done by the owner of the registered vehicle. Biometric and MyKad
verification to confirm the above is mandatory.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad Page 4 of 6
b. By delivery to your doorstep with delivery charges levied as follows:
Klang Valley : RM6.00 (next working day)
Peninsular Malaysia : RM8.00 (with 2-3 working days)
Sabah & Sarawak : RM10.00 (within 5 working days)
c. Biometrics thumbprint will be conducted upon ALL DELIVERIES by MyEG Services
Logistics Officers to verify and record the details of the person receiving the road tax
disc.
15. Can I renew more than one road tax at a time?
Yes, you can renew more than one road tax on behalf of others provided one renewal is done
at a time.
16. Where can I view my payment transactions?
Currently your payment transaction is printed on the receipt after your renewal is completed.
17. Are there any charges for online road tax renewal?
The charges involved will be for application (Road Tax fee) charges and convenience fees.
Should you choose the slip to be delivered to you, additional delivery charges are imposed to
the total amount?
a. Delivery : Road Tax + Convenience Fee (RM2.75) + Delivery Charges.
b. Self Collect : Road Tax + Convenience Fee (RM2.75).
18. What happens if my payment is rejected?
There are a few possibilities if your payment is rejected. Depending on the exact situations,
the problem may occur as a result of the following:
a. Credit card - Due to your credit card status which you need to refer to your credit card
bank centre to ensure it is acceptable.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad Page 5 of 6
b. System error - Intermittent
Sometimes the system is at fault due to disruption of network or the entire system. If
this occurs, please try the renewal process again.
NOTE: Users are advised to use broadband connection for this service to avoid downtime.
19. Will I get a receipt upon payment?
Yes. Every successful transaction will be issued an e-Services receipt for reference. Please
keep this receipt for future references.
20. Who can I contact for assistance?
You may call the following numbers from Mon-Fri between 9.00am to 6.00pm.
a. Telemarketing - 03-7801 8888 (Road Tax and Insurance Renewals)
b. Helpdesk – 03-7801 8900 (All other matters)
21. Is this service available all the time?
Yes, this internet based service is available 24 hours daily.
22. Why do I get Error ‘Tiada Rekod Ins yang sah’?
Typically, there is no valid insurance coverage for the period chosen for Road Tax renewal.
Example:
Transaction Date : 25/08/08 R/T Exp : 06-09-2008 Ins : 07-09-2008 till 06-09-2009
The above transaction failed because there is no insurance coverage at present. You could
have bought over this car and the previous owner may have cancelled the insurance. Even
though R/T expires in the future, there is no insurance coverage. Solution, either by
reinstating the insurance coverage till the present road tax expiry or cancel the new
insurance and start from current date in order to be able to renew road tax as well as car is
insured.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad
23. How do I go about making a claim on damages?
a. Maybank Etiqa – Call Claim Assist at 1-300-88-1007 for assistance.
b. RHB Insurance Helpline - call 1-300-88-0881 for assistance
24. If car stolen, do I get my full sum insured?
Claims will be based on the present market value of the vehicle. Therefore we recommend
that your car is insured based on the current fair market value.
25. Do you provide any replacement car while car in workshop?
Loss of Use claim only applied for 3rd Party Claim. Most Insurance companies do not practice
replacement cars but on their discretion may give cash on this particular claim.
Knock for Knock means that claims against the insured vehicle owner’s negligence, will have
no replacement car.
26. What is Excess?
Excess is the amount that the insured needs to pay, normally calculated at 1% of sum insured.
For example, Sum insured is RM50,000. Excess is RM500. If there is a claim of RM10,000; the
insurance Company will pay RM9,500 and the insured pays the difference of RM500.
27. Who can apply for the fuel subsidy rebate?
All customers who renew their road tax online with MyEG can also apply for the fuel rebate.
i. CASH - they can go to any Post Office (advise customer it may take a few days
for JPJ to update POS, perhaps go after 3 working days)
ii. BANK-IN TO ACCOUNT – Customer needs to provide the full bank account
details of the Vehicle Owner, i.e. Bank Name, Account Number, email address
and Telephone No.
iii. DELIVER MONEY ORDER – Customer needs to provide Vehicle Owner’s full
address, email address and Telephone No.
Processing of rebate claim will take 7 working days.
-=-=- END
http://www.myeg.com.my/
MyEG Services Berhad
1. Who is MyEG Services Berhad?
MyEG was appointed by the Government of Malaysia to promote online Government services.
Key services available today are:
a. JPJ – CDL renewal / Road Tax Renewal (and Insurance).
b. PDRM – Inquiry and Payment of Summons.
c. Jabatan Insolvensi Malaysia – Bankruptcy & Liquidation Search.
d. DBKL – Assessment and Compound Inquiry and Payment.
2. How do I renew my insurance and road tax with MyEG?
Easy! Just call 03-7801 8888 and we will assist you. You only need to tell us:
a. Vehicle Registration No and IC
b. What Car
c. CC – Engine Capacity
d. Year of Manufacture
e. Sum insured
f. Windscreen (Optional)
We will then send you an email with the amount for Insurance and Road Tax. If satisfied, just
click the ‘Proceed to Pay’ button and we will deliver your Road Tax within the next working
day.
The service is also available on MyEG’s main page portal. Currently, this service does not
require you to register or sign in at the website. You also have the option to visit our selected
Approve Sites nationwide for road tax renewal. For more information on our Approve Sites,
please visit www.myeg.com.my
3. How do you know my details of vehicle and insurance?
We will verify all information with JPJ, if the details are incomplete, we will call you back to
get the missing details and complete the transaction.
4. What about my Registration Card?
With MyEG, you no longer require the RC to be printed. If needed (maybe because of claims),
you can go to any of our eServices centres nationwide and get it printed. Otherwise, you may
just continue to renew online again the following year.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad
5. I heard MyEG is giving discounts for Insurance and Road Tax of 30%!!!
Yes, you are right. MyEG has the most attractive package. If you purchase your insurance and
road tax with MyEG, you will get:
a. UP to 30% discounts of your Road Tax.
b. We also deliver the road tax to your house, FOC.
c. If being selected as MyEG VIP Customer, you can always call our concierge
service who will give you personalized assistance in your vehicle ‘problems’.
This would include assistance in making any insurance claims, providing
assistance to request for discounts in any JPJ or PDRM summons. You will also
enjoy VIP member privileges and promotions from time to time.
6. Who can use this service?
Anyone who has a Malaysian registered vehicle with JPJ is eligible to use this service.
7. What are the benefits of renewing my road tax at MyEG?
a. The advantage of having online road tax renewal is as long as you have access
to the internet; you may log on to MyEG's website and complete your renewal
comfortably at home or at the office. This service is hassle free, time saving,
cost effective and accessible at any time. You can also choose the road tax to
be delivered to you.
b. Also, you don’t need your registration card anymore.
8. Is it safe to renew my road tax online?
Yes, it is safe and secure. The online Road Tax Renewal through MyEG Services Berhad's
website has been audited, verified and approved by Jabatan Pengangkutan Jalan and
Government. The Government has given the mandate for MyEG Services to provide the online
renewal services.
9. What kind of vehicles can I renew for the online Road Tax service?
We offer renewal services for all vehicles registered under PRIVATE usage only. (except
motorcycles which will be launched at a later date)
Frequently Asked Questions –Road Tax and Insurance
10. How sure can I be that my transaction will go through?
Every successful transaction will be issued with e-Services receipt. If there are any matters or
doubts about this service, you may contact our telemarketers for assistance at 03-7801 8888.
11. What are the types of payment options available?
Currently, there are 3 types of payment options available for this service
• Credit card – Visa or Master
• FPX - Deduction from your bank account through FPX
• Online Banking - Direct deduction from your Bank account (M2U and HLB)
12. Can I renew my road tax if I have outstanding traffic summonses?
During the renewal process, Jabatan Pengangkutan Jalan online service will check any
outstanding summons and blacklist records at both JPJ and PDRM database systems. In order
to proceed with this renewal, it is necessary for you to settle all traffic offences recorded.
13. Can I settle my traffic summonses online?
Yes. Upon receiving information your renewal is being rejected in the event of outstanding
summons, you may log on to MyEG PDRM services to make payments for the traffic offences.
If there are summonses that have been issued with a Warrant Date Expired, you need to
proceed to the nearest Traffic Police counter to clear the summons. Once all outstanding
summonses are resolved, you may continue with the renewal process.
14. How will I receive my road tax after I’ve paid?
There are two methods to collect your road tax disc:
a. By collection at the nearest MyEG or MySPEED E-Service Centres available to you
without any additional charges. Collection of renewed road tax disc at e-services
centre can only be done by the owner of the registered vehicle. Biometric and MyKad
verification to confirm the above is mandatory.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad Page 4 of 6
b. By delivery to your doorstep with delivery charges levied as follows:
Klang Valley : RM6.00 (next working day)
Peninsular Malaysia : RM8.00 (with 2-3 working days)
Sabah & Sarawak : RM10.00 (within 5 working days)
c. Biometrics thumbprint will be conducted upon ALL DELIVERIES by MyEG Services
Logistics Officers to verify and record the details of the person receiving the road tax
disc.
15. Can I renew more than one road tax at a time?
Yes, you can renew more than one road tax on behalf of others provided one renewal is done
at a time.
16. Where can I view my payment transactions?
Currently your payment transaction is printed on the receipt after your renewal is completed.
17. Are there any charges for online road tax renewal?
The charges involved will be for application (Road Tax fee) charges and convenience fees.
Should you choose the slip to be delivered to you, additional delivery charges are imposed to
the total amount?
a. Delivery : Road Tax + Convenience Fee (RM2.75) + Delivery Charges.
b. Self Collect : Road Tax + Convenience Fee (RM2.75).
18. What happens if my payment is rejected?
There are a few possibilities if your payment is rejected. Depending on the exact situations,
the problem may occur as a result of the following:
a. Credit card - Due to your credit card status which you need to refer to your credit card
bank centre to ensure it is acceptable.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad Page 5 of 6
b. System error - Intermittent
Sometimes the system is at fault due to disruption of network or the entire system. If
this occurs, please try the renewal process again.
NOTE: Users are advised to use broadband connection for this service to avoid downtime.
19. Will I get a receipt upon payment?
Yes. Every successful transaction will be issued an e-Services receipt for reference. Please
keep this receipt for future references.
20. Who can I contact for assistance?
You may call the following numbers from Mon-Fri between 9.00am to 6.00pm.
a. Telemarketing - 03-7801 8888 (Road Tax and Insurance Renewals)
b. Helpdesk – 03-7801 8900 (All other matters)
21. Is this service available all the time?
Yes, this internet based service is available 24 hours daily.
22. Why do I get Error ‘Tiada Rekod Ins yang sah’?
Typically, there is no valid insurance coverage for the period chosen for Road Tax renewal.
Example:
Transaction Date : 25/08/08 R/T Exp : 06-09-2008 Ins : 07-09-2008 till 06-09-2009
The above transaction failed because there is no insurance coverage at present. You could
have bought over this car and the previous owner may have cancelled the insurance. Even
though R/T expires in the future, there is no insurance coverage. Solution, either by
reinstating the insurance coverage till the present road tax expiry or cancel the new
insurance and start from current date in order to be able to renew road tax as well as car is
insured.
Frequently Asked Questions –Road Tax and Insurance
MyEG Services Berhad
23. How do I go about making a claim on damages?
a. Maybank Etiqa – Call Claim Assist at 1-300-88-1007 for assistance.
b. RHB Insurance Helpline - call 1-300-88-0881 for assistance
24. If car stolen, do I get my full sum insured?
Claims will be based on the present market value of the vehicle. Therefore we recommend
that your car is insured based on the current fair market value.
25. Do you provide any replacement car while car in workshop?
Loss of Use claim only applied for 3rd Party Claim. Most Insurance companies do not practice
replacement cars but on their discretion may give cash on this particular claim.
Knock for Knock means that claims against the insured vehicle owner’s negligence, will have
no replacement car.
26. What is Excess?
Excess is the amount that the insured needs to pay, normally calculated at 1% of sum insured.
For example, Sum insured is RM50,000. Excess is RM500. If there is a claim of RM10,000; the
insurance Company will pay RM9,500 and the insured pays the difference of RM500.
27. Who can apply for the fuel subsidy rebate?
All customers who renew their road tax online with MyEG can also apply for the fuel rebate.
i. CASH - they can go to any Post Office (advise customer it may take a few days
for JPJ to update POS, perhaps go after 3 working days)
ii. BANK-IN TO ACCOUNT – Customer needs to provide the full bank account
details of the Vehicle Owner, i.e. Bank Name, Account Number, email address
and Telephone No.
iii. DELIVER MONEY ORDER – Customer needs to provide Vehicle Owner’s full
address, email address and Telephone No.
Processing of rebate claim will take 7 working days.
-=-=- END
Thursday, November 19, 2009
Have Non-Muslims Abandoned PAS? Or Has PAS abandoned the non-Muslims?
Have Non-Muslims Abandoned PAS? Or Has PAS abandoned the non-Muslims?
By Farish A. Noor ~ October 23rd, 2009
It has been observed by some that during the recent Eidul Fitri open house held by PAS, the number of non-Malays and non-Muslims who attended the gathering could be counted ‘on one hand’. That this deplorable turn-out has been lamented by some supporters of PAS is understandable, considering the fact that PAS has made many attempts to reach out to the non-Malay and non-Muslim voters of the country as part of its campaign to re-design itself as an Islamic party that is open to all.
Yet as it is with the case of the cosmetic shake-ups we have seen recently in UMNO, the same can be said of PAS and its commitment to multiculturalism in Malaysia. Malaysians of all walks of life and ethno-religious backgrounds are now asking the same question: Which is the real PAS? The PAS that is represented by the moderate progressives made up of the likes of Husam Musa, Khalid Samad, Hatta Ramli, Dzulkefly Ahmad? Or the PAS that is led by conservatives like Mustafa Ali, Hassan Ali, Nashruddin Mat Isa and the like?
Judging by the PAS general assembly elections earlier this year, it would seem that the moderates in PAS have been effectively marginalised within their own party. Coming after five years of ineffective rule under the ineffectual leadership of former Prime Minister Badawi, Malaysia has reached a point where inter-religious and inter-communal dialogue, respect and accomodation is needed more than ever. Half a decade of Badawi’s leadership has dished us a sordid serving of ethno-nationalist discourse accompanied by the waving of kerises in public, an overheated public domain wracked with communal distrust, an agitated public where minority concerns are being articulated as never before and an overall lack of faith in the political leadership in the country.
In the midst of all this, we need to remember that the election results of 8 March 2008 were a resounding rejection of the misguided politics of the Badawi era, and a call for change and consistency. PAS hopped on the same Pakatan Rakyat bandwagon with the promise of reform and democratisation, and it was on that basis that it received the support of the non-Muslims of the country. For the umpteenth time, we repeat this claim: The vote swing in 2008 was NOT an endorsement of an Islamic state to be slipped in through the back door.
Yet over the past one and a half years, what have we seen? Hasan Ali’s unilateralism in Selangor has cost PAS the goodwill and trust it took the party years to cultivate, and his deafening silence over issues such as the death of Beng Hock and SELCAT lent the impression that the leaders of the Islamic party are more concerned about the sale of beer, courting couples and the bottom of Ms Beyonce Knowles than the political future of the country. Furthermore some - though not all - of PAS’s leaders have also remained mum over recent controversies such as the ‘cow head’ protest in Selangor; and the treatment of minority groups such as the Ahmadis in Selangor as well. So in the midst of all this, it is hardly surprising if the Malaysian public is now asking: ‘will the real PAS please stand up?’
PAS should remember that in the current climate of Malaysian politics where the UMNO-led Federal government is attempting a serious overhaul of its political praxis and discourse, it too needs to change and reform with the times we live in. Gone are the days where empty Islamic rhetoric and promises of paradise will win PAS votes. Moreover, PAS today has to live and work in a Malaysian society where the Malaysian electorate are more connected, clued-up and informed than ever before thanks to better communications and information technology.
One is reminded of the rumblings and grumblings in PAS in the early 2000s, when some of the more hot-headed members of the party were seen complaining about the non-Muslims and non-Malays of the country following the elections of 1999. In his book UMNO Tidak Relevan (2000), the PAS writer Hussein Yaakub then wrote:
“Keadaan ini jelas menunjukkan bahawa orang Cina tidak mempunyai pendirian tetap dalam politik dan mereka boleh ditarik ke sana ke mari oleh pemimpin-pemimpin dalam masyarakat Cina yang ada kepentingan peribadi di negara ini. Benarlah apa yang dikatakan oleh ahli perniagaan Cina bahawa masyarakat Tionghua lebih mementingkan keamanan dan perniagaan daripada segala-galanya. Ini bererti, orang-orang Cina memikirkan soal wang, cari makan dan kekayaan sahaja tampa memikirkan soal moral, maruah dan keadilan.” (pg. 120)
In the same book, Hussein Yaakub also registered the derogatory comments made by other PAS leaders immediately before and after the 1999 election. One leader, Haji Malik Yusof (PAS state assemblyman for Tahan, Pahang), stated: ‘Saya melihat orang Cina tidaklah begitu terikat dengan kepartian sangat. Mereka hanya hendak aman dan boleh berniaga.’ (pg. 121) Few of these PAS leaders appeared to have considered the negative effects of their own comments, and the consequences on Malay–Chinese and Muslim–non-Muslim relations in the country.
PAS today has to realise that it cannot have its cake and eat it. PAS may want to entertain its aspirations to be a national party, but to be a national party means living with the realities of multiculturalism in a multi-ethnic and multi-religious society. No, a substantial section of the Malaysian public does not want to see public executions, floggings and amputations in public: We are more concerned about good governance and transparency and the rule of law instead. If and when PAS forgets this, and starts going on its holier-than-thou moral bandwagon, it will invariably lose the support of many of us. And before PAS starts sulking in the corner, PAS’s leaders need to remember: It was not the Malaysian electorate that abandoned PAS, but PAS that abandoned us.
By Farish A. Noor ~ October 23rd, 2009
It has been observed by some that during the recent Eidul Fitri open house held by PAS, the number of non-Malays and non-Muslims who attended the gathering could be counted ‘on one hand’. That this deplorable turn-out has been lamented by some supporters of PAS is understandable, considering the fact that PAS has made many attempts to reach out to the non-Malay and non-Muslim voters of the country as part of its campaign to re-design itself as an Islamic party that is open to all.
Yet as it is with the case of the cosmetic shake-ups we have seen recently in UMNO, the same can be said of PAS and its commitment to multiculturalism in Malaysia. Malaysians of all walks of life and ethno-religious backgrounds are now asking the same question: Which is the real PAS? The PAS that is represented by the moderate progressives made up of the likes of Husam Musa, Khalid Samad, Hatta Ramli, Dzulkefly Ahmad? Or the PAS that is led by conservatives like Mustafa Ali, Hassan Ali, Nashruddin Mat Isa and the like?
Judging by the PAS general assembly elections earlier this year, it would seem that the moderates in PAS have been effectively marginalised within their own party. Coming after five years of ineffective rule under the ineffectual leadership of former Prime Minister Badawi, Malaysia has reached a point where inter-religious and inter-communal dialogue, respect and accomodation is needed more than ever. Half a decade of Badawi’s leadership has dished us a sordid serving of ethno-nationalist discourse accompanied by the waving of kerises in public, an overheated public domain wracked with communal distrust, an agitated public where minority concerns are being articulated as never before and an overall lack of faith in the political leadership in the country.
In the midst of all this, we need to remember that the election results of 8 March 2008 were a resounding rejection of the misguided politics of the Badawi era, and a call for change and consistency. PAS hopped on the same Pakatan Rakyat bandwagon with the promise of reform and democratisation, and it was on that basis that it received the support of the non-Muslims of the country. For the umpteenth time, we repeat this claim: The vote swing in 2008 was NOT an endorsement of an Islamic state to be slipped in through the back door.
Yet over the past one and a half years, what have we seen? Hasan Ali’s unilateralism in Selangor has cost PAS the goodwill and trust it took the party years to cultivate, and his deafening silence over issues such as the death of Beng Hock and SELCAT lent the impression that the leaders of the Islamic party are more concerned about the sale of beer, courting couples and the bottom of Ms Beyonce Knowles than the political future of the country. Furthermore some - though not all - of PAS’s leaders have also remained mum over recent controversies such as the ‘cow head’ protest in Selangor; and the treatment of minority groups such as the Ahmadis in Selangor as well. So in the midst of all this, it is hardly surprising if the Malaysian public is now asking: ‘will the real PAS please stand up?’
PAS should remember that in the current climate of Malaysian politics where the UMNO-led Federal government is attempting a serious overhaul of its political praxis and discourse, it too needs to change and reform with the times we live in. Gone are the days where empty Islamic rhetoric and promises of paradise will win PAS votes. Moreover, PAS today has to live and work in a Malaysian society where the Malaysian electorate are more connected, clued-up and informed than ever before thanks to better communications and information technology.
One is reminded of the rumblings and grumblings in PAS in the early 2000s, when some of the more hot-headed members of the party were seen complaining about the non-Muslims and non-Malays of the country following the elections of 1999. In his book UMNO Tidak Relevan (2000), the PAS writer Hussein Yaakub then wrote:
“Keadaan ini jelas menunjukkan bahawa orang Cina tidak mempunyai pendirian tetap dalam politik dan mereka boleh ditarik ke sana ke mari oleh pemimpin-pemimpin dalam masyarakat Cina yang ada kepentingan peribadi di negara ini. Benarlah apa yang dikatakan oleh ahli perniagaan Cina bahawa masyarakat Tionghua lebih mementingkan keamanan dan perniagaan daripada segala-galanya. Ini bererti, orang-orang Cina memikirkan soal wang, cari makan dan kekayaan sahaja tampa memikirkan soal moral, maruah dan keadilan.” (pg. 120)
In the same book, Hussein Yaakub also registered the derogatory comments made by other PAS leaders immediately before and after the 1999 election. One leader, Haji Malik Yusof (PAS state assemblyman for Tahan, Pahang), stated: ‘Saya melihat orang Cina tidaklah begitu terikat dengan kepartian sangat. Mereka hanya hendak aman dan boleh berniaga.’ (pg. 121) Few of these PAS leaders appeared to have considered the negative effects of their own comments, and the consequences on Malay–Chinese and Muslim–non-Muslim relations in the country.
PAS today has to realise that it cannot have its cake and eat it. PAS may want to entertain its aspirations to be a national party, but to be a national party means living with the realities of multiculturalism in a multi-ethnic and multi-religious society. No, a substantial section of the Malaysian public does not want to see public executions, floggings and amputations in public: We are more concerned about good governance and transparency and the rule of law instead. If and when PAS forgets this, and starts going on its holier-than-thou moral bandwagon, it will invariably lose the support of many of us. And before PAS starts sulking in the corner, PAS’s leaders need to remember: It was not the Malaysian electorate that abandoned PAS, but PAS that abandoned us.
Those are Malaysian Temples We Are Destroying
Those are Malaysian Temples We Are Destroying
By Farish A. Noor ~ November 17th, 2006
A nation is as rich as its geography; and geography is enriched when it is overdetermined. In this respect, we in Malaysia are – or were – rich indeed. Rich because of the fact that being located as we are at the crossroads of Asia this patch of earth was the meeting point of so many cultures and civilisations that stretched from mainland China to South Asia, Central Asia, the Mediterranean and Europe.
Looking back at the maps (both oral and graphic) left since the days of Ptolemy and others, we see that this was indeed a land blessed in many ways. Across the archipelago we find some of the greatest kingdoms and empires that have ever graced the earth of humankind: Angkor, Majapahit, Srivijaya, Langkasuka, Khmer, Mataram, Vijaya, Champa, Indrapura… the list goes on endlessly. Nor were these settlements isolated: They traded with the empires of China and the numerous dynasties that ruled over mainland India and Lanka. During my trip to Sri Lanka earlier this year, I stood amidst the ruins of the great monasteries of Anuradhapura, and sat awhile in thought as I contemplated the journeys that were made by the monks of Lanka as they travelled all the way to Java, bringing with them the Theravada tradition as well as a sprinkling of Tantraism along the way. In turn the landscape of Southeast Asia bears silent witness to the great migrations of the past, with the great temple complexes of Pagan, Angkor and Borobudur reminding us of the days when the peoples of Southeast Asia were indeed global in outlook and their daily lives. No, we were never a parochial lot, us Southeast Asians.
Sadly, geography has not evolved a means of defending itself against the writing of a political and politicised history, and landscapes have precious little means to defend themselves against the onslaught of ideological reconstructionism. Southeast Asia today remains a contested landscape though the contestation in question has less to do with the scramble for resources but more with the need to erase the past in order to plant ever more firmly the stamp of the present.
We should have seen it all coming when, in the 1970s and 1980s the region was swept by a new wave of conservative religiosity that was wedded to the interests of sectarian politics: The great temple of Borobudur was the first victim, when it was bombed by radical Islamists who claimed that the time had come to ‘cleanse’ Indonesia of its Hindu-Buddhist past, and that the destruction of the magnificent Buddhist monument would signal the coming of a new age. Some of the more radical Islamists were undoubtedly disappointed that millions of tourists were flocking to the country to see Borobudur in all her glory, and were not equally awe-struck by the Soviet-realist statues and monuments of Jakarta dedicated to the inflated egos of Indonesian politicians, or worse still, the painfully ugly utilitarian-modernist edifices built by Saudi money in the same capital…
In Malaysia we have come to hear similar voices being raised. Not too long ago a prominent religious scholar and politician known more for his arcane knowledge of Djinns and other assorted spirit-folk uttered the lament that a town up north was still named ‘Indera Kayangan’; and in his speech stated quite bluntly that the name of the town should be changed to something more Islamic to mirror the mood of the day. (One wonders what would serve as an appropriately Islamic name then, as if pronouns had a religious identity…)
Of late we have also witnessed the sad spectacle of the erasure of history in no uncertain terms: The destruction of Hindu temples all over the Peninsula has been cited as a case in point, though in practically every case of Hindu temple demolition we have been told that it was for the sake of ‘development’ and that the temples in question were illegally built anyway. One wonders if the foundations of Angkor Wat or Borobudur were laid on legally-sanctified ground as well, or whether those who built them had applied for planning permits.
One such case is the Sri Mariamman Muniswaran temple, located at Batu Lima, Jalan Tampin, near Seremban. Historical records of the estate that used to sit at the site indicate that the temple was built around 1870-1890, and so the temple may be anything between 110 to 130 years old. Furthermore the temple – a modest structure with a simple roof sheltering the image of the local deity – is backed by a spectacular specimen of the Banyan tree species, a sprawling mass of vegetation that would bolster the claim of its relative antiquity. Even more interesting is the fact that during my visit there a couple of weeks ago, I found a tiny Chinese shrine situated behind the temple and tree, with – of all things – what appeared to be a small statue of a Javanese King as the primary totem of devotion! Here was multiculturalism at its best and most unapologetically hybrid. The combination of Hindu, Chinese and Malay elements was evident for all to see, including those who seem bent of levelling the structure down for the sake of road expansion.
Those who speak the jargon of legalese may be able to understand the rationale for its scheduled demolition. In fact on 26 February 2005 the temple structure was smashed by men wielding sledge hammers, though it was immediately rebuilt by regular devotees who visit the temple. The fate of the tiny temple is now being decided in the courts, though opinion on the matter remains divided.
Partisans to the development argument will undoubtedly claim that the loss of one more temple would make no difference to the landscape. After all, many others have fallen under the hammer and the bulldozer, so why not this one? But here one is forced to interject by stating the obvious. It has often been said that such ‘Indian temples’ are an eyesore, that they have been built illegally, that they somehow do not ‘match’ with the overall flavour and patterns of the Malaysian landscape. Lest it be forgotten, let us remind ourselves of some basic facts:
Firstly, these are NOT ‘Indian’ temples that are being destroyed, but rather Malaysian temples that are just as much a part of the Malaysian cultural-religious landscape as any other mosque, church or pagoda in the country. To call them ‘Indian temples’ would suggest an Otherness and alterity they do not profess nor possess. They were built by Malaysian Hindus on Malaysian soil and are therefore a part of the Malaysian landscape.
Secondly the recognition of the Malaysian character of these temples would mean recognising that Hinduism has been and remains part of the cultural fabric of Malaysian society, and is not some alien faith and cultural system that was transplanted to the country yesterday while we were all sleeping. There is nothing new, odd, alien or unusual about Hinduism in Malaysia. In fact it counts as one of the foundations of Malaysian and Malay identity and has been part of the organic culture and history of the Malaysian peoples more than any other belief and cultural system. The Malay language itself is proof of this, and if you wish I can cite you a Malay sentence that is made up almost entirely of Sanskrit words: “Mahasiswa-mahasiswi berasmara di asrama bersama pandita yang curiga”.
Thirdly, the defence of these temples should be seen by all Malaysians as a Malaysian concern, and not that of the Hindus of Malaysia solely or exclusively. Living as we do in a country whose history is being diluted on an hourly basis, we all need to recognise the fact that this land of ours is rich in culture and history only as long as we collectively preserve and protect it. The systematic destruction of the spiritual landscape of Malaysia should therefore be seen as a Malaysian concern, for all Malaysians; and this should not be pathologised as simply a ‘Hindu’ problem, or worse still, an ‘Indian problem’. (To which one might add that there are no ‘Indians’ in Malaysia save for those who carry Indian passports and happen to be citizens of India. The rest are Malaysians who may or may not identify themselves as believing, practising, nominal or even atheistic Hindus.)
In short, what we are witnessing today is the destruction of Malaysian temples, and that is why we Malaysians should be concerned. It doesn’t matter what religion you may or may not choose to profess: this is an issue that needs to be addressed by us collectively. To recognise that these temples are Malaysian temples means locating them here, at home, as part of our collective identity and what defines us as what we are. I grew up in a neighbourhood of Kuala Lumpur where at dawn I could hear the sound of the azan from the mosque and the chimes of the Hindu temple nearby. Today the temple bells are being silenced; and my world – and yours – is poorer as a result.
(This article was first published in www.kakiseni.com)
By Farish A. Noor ~ November 17th, 2006
A nation is as rich as its geography; and geography is enriched when it is overdetermined. In this respect, we in Malaysia are – or were – rich indeed. Rich because of the fact that being located as we are at the crossroads of Asia this patch of earth was the meeting point of so many cultures and civilisations that stretched from mainland China to South Asia, Central Asia, the Mediterranean and Europe.
Looking back at the maps (both oral and graphic) left since the days of Ptolemy and others, we see that this was indeed a land blessed in many ways. Across the archipelago we find some of the greatest kingdoms and empires that have ever graced the earth of humankind: Angkor, Majapahit, Srivijaya, Langkasuka, Khmer, Mataram, Vijaya, Champa, Indrapura… the list goes on endlessly. Nor were these settlements isolated: They traded with the empires of China and the numerous dynasties that ruled over mainland India and Lanka. During my trip to Sri Lanka earlier this year, I stood amidst the ruins of the great monasteries of Anuradhapura, and sat awhile in thought as I contemplated the journeys that were made by the monks of Lanka as they travelled all the way to Java, bringing with them the Theravada tradition as well as a sprinkling of Tantraism along the way. In turn the landscape of Southeast Asia bears silent witness to the great migrations of the past, with the great temple complexes of Pagan, Angkor and Borobudur reminding us of the days when the peoples of Southeast Asia were indeed global in outlook and their daily lives. No, we were never a parochial lot, us Southeast Asians.
Sadly, geography has not evolved a means of defending itself against the writing of a political and politicised history, and landscapes have precious little means to defend themselves against the onslaught of ideological reconstructionism. Southeast Asia today remains a contested landscape though the contestation in question has less to do with the scramble for resources but more with the need to erase the past in order to plant ever more firmly the stamp of the present.
We should have seen it all coming when, in the 1970s and 1980s the region was swept by a new wave of conservative religiosity that was wedded to the interests of sectarian politics: The great temple of Borobudur was the first victim, when it was bombed by radical Islamists who claimed that the time had come to ‘cleanse’ Indonesia of its Hindu-Buddhist past, and that the destruction of the magnificent Buddhist monument would signal the coming of a new age. Some of the more radical Islamists were undoubtedly disappointed that millions of tourists were flocking to the country to see Borobudur in all her glory, and were not equally awe-struck by the Soviet-realist statues and monuments of Jakarta dedicated to the inflated egos of Indonesian politicians, or worse still, the painfully ugly utilitarian-modernist edifices built by Saudi money in the same capital…
In Malaysia we have come to hear similar voices being raised. Not too long ago a prominent religious scholar and politician known more for his arcane knowledge of Djinns and other assorted spirit-folk uttered the lament that a town up north was still named ‘Indera Kayangan’; and in his speech stated quite bluntly that the name of the town should be changed to something more Islamic to mirror the mood of the day. (One wonders what would serve as an appropriately Islamic name then, as if pronouns had a religious identity…)
Of late we have also witnessed the sad spectacle of the erasure of history in no uncertain terms: The destruction of Hindu temples all over the Peninsula has been cited as a case in point, though in practically every case of Hindu temple demolition we have been told that it was for the sake of ‘development’ and that the temples in question were illegally built anyway. One wonders if the foundations of Angkor Wat or Borobudur were laid on legally-sanctified ground as well, or whether those who built them had applied for planning permits.
One such case is the Sri Mariamman Muniswaran temple, located at Batu Lima, Jalan Tampin, near Seremban. Historical records of the estate that used to sit at the site indicate that the temple was built around 1870-1890, and so the temple may be anything between 110 to 130 years old. Furthermore the temple – a modest structure with a simple roof sheltering the image of the local deity – is backed by a spectacular specimen of the Banyan tree species, a sprawling mass of vegetation that would bolster the claim of its relative antiquity. Even more interesting is the fact that during my visit there a couple of weeks ago, I found a tiny Chinese shrine situated behind the temple and tree, with – of all things – what appeared to be a small statue of a Javanese King as the primary totem of devotion! Here was multiculturalism at its best and most unapologetically hybrid. The combination of Hindu, Chinese and Malay elements was evident for all to see, including those who seem bent of levelling the structure down for the sake of road expansion.
Those who speak the jargon of legalese may be able to understand the rationale for its scheduled demolition. In fact on 26 February 2005 the temple structure was smashed by men wielding sledge hammers, though it was immediately rebuilt by regular devotees who visit the temple. The fate of the tiny temple is now being decided in the courts, though opinion on the matter remains divided.
Partisans to the development argument will undoubtedly claim that the loss of one more temple would make no difference to the landscape. After all, many others have fallen under the hammer and the bulldozer, so why not this one? But here one is forced to interject by stating the obvious. It has often been said that such ‘Indian temples’ are an eyesore, that they have been built illegally, that they somehow do not ‘match’ with the overall flavour and patterns of the Malaysian landscape. Lest it be forgotten, let us remind ourselves of some basic facts:
Firstly, these are NOT ‘Indian’ temples that are being destroyed, but rather Malaysian temples that are just as much a part of the Malaysian cultural-religious landscape as any other mosque, church or pagoda in the country. To call them ‘Indian temples’ would suggest an Otherness and alterity they do not profess nor possess. They were built by Malaysian Hindus on Malaysian soil and are therefore a part of the Malaysian landscape.
Secondly the recognition of the Malaysian character of these temples would mean recognising that Hinduism has been and remains part of the cultural fabric of Malaysian society, and is not some alien faith and cultural system that was transplanted to the country yesterday while we were all sleeping. There is nothing new, odd, alien or unusual about Hinduism in Malaysia. In fact it counts as one of the foundations of Malaysian and Malay identity and has been part of the organic culture and history of the Malaysian peoples more than any other belief and cultural system. The Malay language itself is proof of this, and if you wish I can cite you a Malay sentence that is made up almost entirely of Sanskrit words: “Mahasiswa-mahasiswi berasmara di asrama bersama pandita yang curiga”.
Thirdly, the defence of these temples should be seen by all Malaysians as a Malaysian concern, and not that of the Hindus of Malaysia solely or exclusively. Living as we do in a country whose history is being diluted on an hourly basis, we all need to recognise the fact that this land of ours is rich in culture and history only as long as we collectively preserve and protect it. The systematic destruction of the spiritual landscape of Malaysia should therefore be seen as a Malaysian concern, for all Malaysians; and this should not be pathologised as simply a ‘Hindu’ problem, or worse still, an ‘Indian problem’. (To which one might add that there are no ‘Indians’ in Malaysia save for those who carry Indian passports and happen to be citizens of India. The rest are Malaysians who may or may not identify themselves as believing, practising, nominal or even atheistic Hindus.)
In short, what we are witnessing today is the destruction of Malaysian temples, and that is why we Malaysians should be concerned. It doesn’t matter what religion you may or may not choose to profess: this is an issue that needs to be addressed by us collectively. To recognise that these temples are Malaysian temples means locating them here, at home, as part of our collective identity and what defines us as what we are. I grew up in a neighbourhood of Kuala Lumpur where at dawn I could hear the sound of the azan from the mosque and the chimes of the Hindu temple nearby. Today the temple bells are being silenced; and my world – and yours – is poorer as a result.
(This article was first published in www.kakiseni.com)
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