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What we stand for

G25 is committed to pursue a just, democratic, peaceful, tolerant, harmonious, moderate and progressive multi-racial, multi cultural, multi religious Malaysia through Islamic principles of Wassatiyah (moderation) and Maqasid Syariah (well-being of the people) that affirms justice, compassion, mercy, equity.

Malaysia is to be led by rule of law, good governance, respect for human rights and upholding the institution of the country.

We aim to ensure, raise awareness, promote that Syariah laws and civil laws should work in harmony and that the Syariah laws are used within its legal jurisdiction and limits as provided for by the federal and state division of powers.

There should be rational dialogues to inform people on how Islam is used for public law and policy that effects the multi ethnic and multi religious Malaysia and within the confines of the Federal Constitution, the supreme law of the nation.

We work in a consultative committee of experts to advise the government and facilitate amendments to the state Syariah laws, to align to the Federal Constitution and the spirit of Rukun Negara.

It is imperative to achieve a politically stable, economically progressive Malaysia and to be able to enjoy the harmony, tolerance, understanding and cooperation in this multi diverse country.

G25 Press Statement on the medical profession and Hudud

Much has been said and debated since the Kelantan State Government’s tabling of the Syariah Criminal Code 11 1993 (Amendment 2015) or the Hudud Bill on 19th of March 2015. Two prime arguments against this bill as proposed by PAS and why it cannot be implemented include the concerns that the preconditions for the implementation of Hudud laws in this country including the establishment of a pious and just society where there is no inequality or poverty have yet to be met. Secondly the Hudud bill as proposed, contravenes our Constitution which since Independence has guided us as a multi –racial and multi religious nation living in harmony.

Putting these two major objections aside, the medical practicality of implementing these corporal punishments (caning, amputation, stoning) and the death penalty has yet to be defined by PAS and the Kelantan State Government. It has recently been reported that a member of the Kelantan’s hudud implementation committee has claimed that a group of Muslim medical experts had offered their services in order to ensure that punishment will be administered professionally by resigning from being a medical doctor temporarily. We members of G25 therefore laud the decisive reminder by the Director General of Health on every doctor’s duty to “first do no harm” and the Minister of Health’s directive that doctors from the Ministry of Health will not be allowed to perform amputation on criminals.

The ethical principles that guide every doctor’s practice are not only enshrined in the Hippocratic Oath but also in the four common basic moral commitments – respect for autonomy, beneficence, non-maleficence, and justice. In health care, respecting people’s autonomy has many implications. It requires medical practitioners to consult their patients and obtain their agreement before things are done unto them, a process that is unlikely to occur in hudud. The term beneficence connotes acts of mercy, kindness, and charity. Broadly it includes all forms of action intended to benefit or promote the good of other persons.

It is a doctor’s moral obligation to act for the others’ benefit, helping them to further their important and legitimate interests, often by preventing or removing possible harms. This principle goes hand in hand with non-maleficence which is derived from the maxim Primum non nocere a Latin phrase that means “first, do no harm” , one of the fundamental Page 1 of 2Page 2 of 2principles of medical ethics throughout the world. As stated plainly by the Director General, the oath that doctors take is to heal and not to do otherwise. Finally the fourth moral and ethical principle in medicine is justice. At the heart of the current debate around the hudud bill is also justice, in itself a fundamental principle of the Syariah legal system. Where is the equality and justice when the Hudud laws as currently proposed do not provide adequate protection for the poor and women?

As can be seen by these arguments, the ethical principles that guide every doctor’s action are in tandem with the very same principles upheld by Islam. It should therefore leave no doubt for Muslim doctors that partaking in amputation, stoning and the death penalty not only contravene their professional ethical principles but also that of Islam.

This article appeared on:

The Malay Mail 7 April 2015

The Sun 7 April 2015

The Star

The Star

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