had another letter today from True Fitness. it replies to the Letter written by the National Consumer Complaints Centre refering to my complain regarding my termination from the centre.
i had written 2 letters so far and they had not replied back any of my questions.
my question was:
1. why is it that it written in the agreement that i am in a 24months contract; but the first payment of 1st & last month (when i signed he agreement) meant payment for 1 month + 26th month?? it is not included in the 24 montsh agreement.
2. there was no mention of extension of membership of the same amount of months for the months of suspension to medical reason. therefore why was my membership being extended?
the NCCC has been much help, enlightening me to the fact that as CONSUMER we have every right to terminat from any FUTURE SERVICE such as gym membership but within terms and condition as stated by CONSUMER PROTECTION ACT 1999 SECTION 17(2). Therefore it is ILLEGAL for any fitness centre to state that YOU CANNOT TERMINATE the membership
TRUE FITNESS SUCK!
(The Straits Times) KUALA LUMPUR, July 23 — A model who was ordered to be caned by a Pahang syariah court for consuming alcohol in public wants the court to expedite the sentence, which has stirred up a controversy. (its very contreversial in malaysia for Islamic Court to play its role)
If her sentence is meted out soon, it could be the first time that a man or a woman is caned under Islamic law. (cool. no more gender discrimination then eh?)
Women, Family and Community Development Minister Datuk Seri Shahrizat Abdul Jalil expressed shock at the ruling while another woman MP from the Islamist party PAS said she was surprised that whipping of women was sanctioned under syariah law. (well.. looking at you; ill bet anything sanctioned by Islam is a surprised doesn't it?)
Muslim lawyers, however, dismissed the criticism, saying they were a challenge and an insult to the Kuantan syariah court. (good for you lawyers!)
The woman at the centre of the controversy, Kartika Sari Dewi Shukarnor, 32, told reporters she wanted the ordeal to be over soon to move on with her life.
“I will accept this earthly punishment, let Allah decide my punishment in the hereafter... The court has yet to tell me when the sentence will be carried out, so I would like to ask them to hasten it. (i salute this brave woman, not only she admitted to her offence which was brave of her but also the guts to carry out the punishment!! )
“I truly respect the court's decision... I admit that it's my offence and not that of others, it's not the offence of my parents, not the offence of my other family members,” a teary Kartika told reporters in her home town in Perak yesterday. (May Allah forgive us all)
She was drinking beer with her husband in a hotel in Cherating, Pahang, two years ago when she was caught by Islamic enforcement officers. She pleaded guilty last year. (how come the hubby didnt get the canning? cos he was singaporean? non-muslim perhaps?)
She was fined RM5,000 and sentenced to six strokes of the rotan by the Pahang Syariah High Court on Monday.
The mother of two, who is married to a Singaporean and is a Singapore permanent resident, paid her fine on Tuesday and decided not to file any appeal.
Earlier this year, two others, a 22-year-old waitress and a 38-year-old man, were ordered to be flogged for drinking in public. But both have lodged appeals against their sentences, which means Kartika would be the first person to be caned if her sentence is meted out. (ahh.. malaysians, berani buat, tp tak berani nak bertanggungjawab).
Her husband, who is in Singapore, told The Straits Times that he was unhappy with the sentence.
“As a Muslim, I have the right to teach her and punish her myself because I'm her husband. That's what Islam taught us,” he said, adding that he wanted to remain anonymous. (OH! hes a muslim after all! duh, you were caught with your wife! i know whats her punishment "only soft drinks for you for a week! ok honey?")
“I don't understand why they decided to punish her. I don't think it's fair but let's leave it to God to judge the actions of those people who punished my wife.” (yes yes, Allah sent down the prophets and its guidance for nothing then).
In Malaysia's dual-track system, women convicted under its civil jurisdiction are not caned. But the caning for women under the syariah system is less harsh.
Kartika's father, Shukarnor Mutalib, 60, said the punishment by the court was according to the Islamic laws in Malaysia and that the incident had taught his daughter a useful lesson.
But Shahrizat, the Women, Family and Community Development Minister, did not feel it was a fair and just punishment when she expressed shock at the decision, adding that her ministry was following the case closely. (ahh.. when atlantuya died, did you bat an eye lid?)
Titiwangsa MP Lo'lo Mohd Ghazali, who is also head of the women's wing of the opposition PAS, said that punishment should educate and not cause hurt. (how to educate Dr.Lo Lo, its an open fact that drinking in malaysia is as common as bangladeshis spitting on the sidewalks).
Responding to the criticism, Syariah Lawyers Association deputy president Musa Awang said the judge had made the decision based on provisions of the law.
“Any unhappiness with the syariah court decision must be made via procedures provided by law,” he said.
“Although the two leaders' intention was to defend women, they should understand the whipping methods according to Islam,” he was quoted as saying in a statement yesterday.
He said the rotan used in caning women should not be more than 1.22m long and not more than 1.25cm thick. He also highlighted the “moderate force” used. (ill bet she used to something thicker than that :P)
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finally, those caught drinking will be whip! but i do hope it doesnt stop there with the models only. but how can any one curb drinking alcohol when you can get it at 7 11 shops with are partly / fully owned by one royal family?
plus how do expect muslims malay to understand that drinking is haram when in fact carlsberg board of directors consist of muslim malaysian malay??
confusing isnt it?
i know. :)
lets just stick to teh tarik shall we? its a whole lot safer and yummier.
plus it doesnt stink you up the morning after.
to yoga or not, would largely depends on what you're getting at. this is my point of view.
yoga by basic understand of my own limited brain power is to 'meditate' and what i mean by meditating is to find 'inner peace', to 'centre' yourself in this big busy world. recent statement by the fatwa council has caused a little uproar yet again from our highly 'allergic-to-fatwas' population of muslims and non muslim alike and of course Sisters in Islam has to butt in with their own little views (i just thot they like to feel important).
perhaps uttering the calming words of Subhanallah Walhamdulillah Walaillahailallah would make Yoga suitable for the human spirit instead of chanting 'im a tree, feel the earth with my hairy dry toes with warts'.
its all about finding a sense of calm and a sense of inner quite from the turbulance busy life of the city. its madness out there, there's a million kind of pollution; smoke, noise, rubbish etc. and malaysians do need the time to chill in a weird pose very similar to monkeys shitting on the tree tops.
im not belittling yoga nor am i disregarding the clerical views on yoga, but there comes a time when they need to be one about it. if iran is practising syariah law (fully) and yoga is the main mode of healthy lifestyle for the population, why can't we?
it'll be no different that sitting cross legged on the floor and getting blood circulation cut off from your toes than standing in a tree pose and chanting Allah is most great. but do make sure you wear appropriate attire, none of those clothes that makes your bulge hanging out by the sides. i don't care what you think, its UGG GEE LEE..
sekian terima kasih.
taken from the The Star; 13th July 2008.
By global standards of ministerial responsibility, Malaysia’s performance leaves much to be desired.
THE Westminster Parliamentary system, for better or for worse, is our former colonial masters’ gift to us, and to many Commonwealth countries. According to its conventions, Cabinet ministers are bound by both collective and individual responsibility.
Collective ministerial responsibility means that the Cabinet must speak with one voice. Whatever disagreements may take place behind closed doors, there must be a united front on policy matters in public.
A rare example of a Malaysian breach of the convention of collective responsibility occurred in 2005 when Deputy Natural Resources and Environment Minister Datuk Dr Sothinathan questioned the Government’s decision not to recognise Ukrainian medical degrees, and as a consequence was suspended for three months.
The Westminster principle of individual ministerial responsibility, however, is probably of greater concern to Malaysians. It is explained by Rodney Brazier in his 1997 book, Ministers of the Crown:
“Broadly, each Minister is responsible for
(1) his private conduct,
(2) the general conduct of his department, and
(3) acts done (or left undone) by officials in his department.”
Let’s look at the first responsibility: private conduct. When confronted with evidence of personal impropriety, Malaysian ministers – with the recent exception of Chua Soi Lek – usually do not resign. In other democracies, resignation, though reluctant, is still the norm.
Looking at House of Commons research papers, for example, we find that of the 125 British ministerial resignations in the 20th century, no fewer than a dozen were for reasons of “private scandal” and two were for “private financial arrangements”.
In many democracies, even unproven allegations are sufficient to provoke resignation. In November 1997 the Portuguese Minister for Defence, Antonio Vitorino, resigned following accusations that he had not paid the full property tax on his country house.
“If there are doubts or suspicions over my behaviour, the situation must be fully clarified and therefore I must take responsibility as a citizen,” Vitorino said. “In view of the way I have always conducted myself in political life, I think it is impossible to hold public office at my level under any type of suspicion.”
Among legislators more sensitive to questions of honour and shame, the desire to minimise the stain on one’s reputation can lead to tragedy. Last year, Toshikatsu Matsuoka, the Japanese Agriculture Minister, went a step further then mere resignation when, embroiled in allegations that he filed false expense claims, he hanged himself in his Tokyo flat.
Perhaps the most stringent standard for private conduct was set by Mick Young, the Australian Immigration Minister who resigned in the 1980s. His crime? He failed to declare a stuffed toy in his suitcase to customs officers when he returned to the country.
The “Paddington Bear Affair” led to his resignation but established in the minds of many the international standard of conduct for ministers – a standard of probity to which I think even Barisan Nasional supporters would agree our Cabinet does not hold itself.
So much for private conduct. What of a minister’s responsibility for “the general conduct of his department, and for acts done (or left undone) by his department”?
As Noore Alam Siddiquee of South Australia’s Flinders University wrote in 2006 in the International Public Management Review, “the principle of ministerial responsibility as seen in mature democracies is either weak or missing in Malaysia. The principle means that the minister accepts responsibility for any lapses or irregularities within his ministry and resigns from the office.
“Despite reports of numerous irregularities in various agencies at different levels, misappropriation of funds by individuals and groups and increasing volume of complaints received from the public on the quality of services and responsiveness, rarely has a minister chosen to accept responsibility for such irregularities.”
Siddiquee points out that despite the 2004 public outcry over shoddy construction projects, the then Works Minister “not only rebuffed calls for him to step down, he practically took no responsibility for the defective projects and other anomalies, and has had no problem retaining his ministerial office.”
But Datuk Seri S. Samy Vellu was able to rebuff those calls for resignation – which came not just from civil society groups and Opposition lawmakers, but also from BN backbenchers – in large part due to the unwillingness of his Cabinet colleagues to apply the doctrine of individual ministerial responsibility to him, perhaps lest they themselves be judged by the same standards.
In Cabinet Governing in Malaysia (2006), Datuk Seri Dr Rais Yatim reveals how they protected Samy Vellu: “Finally, after what was a prolonged episode that almost cost him his job, the Cabinet found that he took it upon himself more than he should have shouldered. ?. The Cabinet session of 20th October 2004, chaired by Deputy Prime Minister Datuk Sri Mohd Najib Tun Abdul Razak, discussed at length the background of this public outcry. Datuk Seri Samy Vellu’s extensive reports to the session were noted by the Cabinet with the view that the Minister ought not to take it upon himself all the blame hurled by the public as there were various parties that were responsible like consultants, contractors, engineers, architects, etc.”
Following this logic, it would appear that a Minister only need resign if he were a one-man ministry, doing everything himself. In reality other parties, whether external or in the civil service, are always there to take the blame.
In Cabinet Governing Dr Rais repeatedly talks about the difficulties that ministers have with the civil service, shifting the responsibility onto them:
“It takes years to rid a public servant who misbehaves or who does not perform and by the sheer procedural rigmarole it involves, bosses are quite reluctant to effect the actual brunt of the General Orders.
It is instructive to know, lacking in acumen and productivity are not listed as grounds for dismissal. Neither is the inability to achieve results put in as a factor to dismiss or suspend.”
While this might perhaps be true, it is distinctly at odds with the principle of ministerial responsibility in the Westminster system, and it leads to a complete abdication of a minister’s duty of ultimate supervision.
Contrast this Malaysian blame-shifting with the 1954 resignation statement of Sir Thomas Dugdale, the British Minister for Agriculture:
“I, as Minister, must accept full responsibility to Parliament for any mistakes and inefficiency of officials in my Department, just as, when my officials bring off any successes on my behalf, I take full credit for them.
“Any departure from this long-established rule is bound to bring the Civil Service right into the political arena, and that we should all, on both sides of the House, deprecate most vigorously.”
Similarly, when in 1982 the junior British Foreign Office Minister, Richard Luce, resigned along with his two ministerial colleagues, accepting responsibility for the Argentine invasion of the Falklands, he said, “It is an insult to Ministers of all Governments, of whatever colour or complexion, to suggest that officials carry responsibility for policy decisions. Ministers do so, and that strikes at the very heart of our parliamentary system.”
In November 2002 South Korea’s Justice Minister and the prosecutor general both resigned to take responsibility for the death in policy custody of a murder suspect.
In the same year, Britain’s Education Secretary resigned because the nation failed to meet targets for child literacy and numeracy.
Last month, the South Korean Prime Minister and his entire Cabinet offered to resign in response to public unhappiness about the beef import deal South Korea has made with the United States.
Would our ministers do any of that?
Huzir Sulaiman writes for theatre, film, television, and newspapers.
Uncle Samy and the MRR2 affair:
Aunty Rafidah and her Ap Affair:
Kudos to PAPA Chuah (ex Boss) he's a man inside out he he ... :
i think the most common attitude malaysians have in themselves is talking without thinking especially during an interview.
The latest that arises in our nation is that it is ILLEGAL to named adoptive children after the adoptive father. This in fact is TRUE in ISLAM which was made a rule 400 years ago and only do our honourable minister Syed Hamid Albar decides to act upon.Yayasan Salam consultant and Rumah NurSalam adviser Dr Hartini Zainuddin said people who had planned to adopt a child from the home had “pulled out.”
“Adoptive parents and certainly the father would have a reasonable expectation that he would be named as the father of the child as he fully expects to act in the role of the child's father for the remainder of the child's life.
“It is only natural that such fathers would remain reluctant to enter into any adoption,'' she added.
It has several implications of which i think Dr.Hartini has fallen shortsigheted on if ever the adoptive child is made to 'bin / binti' after the adoptive father. In Islam (as I learnt from Dr.Asri's Munakahat Classes, do correct me if im wrong) the adoptive child can never inherit from the parents, plus the limitations of fatherly-daughter relationship is limited due to the fact that it is not his child by blood, albeit he fed and clothes all her life. It is the same goes with adoptive mother-son relation, they are still considered non-mahrams unless the adoptive mother suckle the child herself then it is considered 'anak susuan'. this is another lengthy chapter in itself.
all in all what i am trying to say is that one must talk in the aspect of Islamic law when you consider all things in life. in the case of the Dr.Hartini; in all her experience of dealing with adoptions and process i would have thought that she knew better than to make such statements. Islam protects the family and the bloodlines so that cases of incest does not happen. A child with the adoptive father's name might never know that she has a biological father and cases where she wants to marry, she still have to have her biological father present as wali.
Therefore I totally agree with the new ruling as it saves a whole lot of hassle when it comes to the child's life in later years. I do hope Islamic Scholars and relevant authorities shed some light on this misconception, let the those parents pull out from applying for adoption as ts shows they know little of islamic way of life. the secular rule does not apply here, it is matter of islamic jurispudence and so i hope irrelevant personality would quit commenting on such matter. as always talk in way of islamic fiqah then present your comment; we are muslims after all aren't we Dr.Hartini?
