Hisbah

Objective – In relation to this, this paper is aimed at portraying the elements of hisbah with regard to the contemporaneous atmosphere; namely ombudsman within the ambit of the modern world.
Methodology/Technique – In the process of playing its important role of enjoining good and forbidding evil, this system has been evolved in accordance with the surrounding atmosphere wonderfully. It should be emphasized that the fundamental doctrines and principles has been rooted since the period of the Prophet’s lifetime. Consequently, this administration system of justice later has been developed luxuriously to be institutionalized, together with own identity and entity during the period of Al-Mawardi (died 450 H). Simultaneously, the fuqaha has played such significant roles by virtue of this remarkably scenario, that is, for the purpose of governing the principles of justice in the society properly.
Findings – The institution of hisbah has been acknowledged as one of the main components of Islamic judicial institutions which has a link with various institutions, inter alia, qada’, mazalim and also shurtah.
Novelty – In addition, it is hoped that; throughout this paper, a better understanding could be gained pertaining to the future prospects of hisbah holistically.

Artikel ini mempunyai dua objektif. Pertama, mengenal pasti kepentingan hisbah dalam
aktiviti pengurusan secara Islam. Kedua, menganalisis bentuk-bentuk pengamalan hisbah di
Malaysia khususnya oleh institusi-institusi pembangunan Islam. Kajian ini penting dilakukan
memandangkan hisbah merupakan salah satu mekanisme utama yang memperlengkap
sesebuah aktiviti pengurusan secara Islam. Pelaksanaan hisbah secara efisyen dan
istiqamah dilihat mampu menjamin ketelusan dan kemampuan sesebuah pengurusan
dalam mencapai matlamatnya. Namun begitu, beberapa persoalan utama harus dijawab.
Mengapakah pentingnya pelaksanaan hisbah ini dalam aktiviti pengurusan secara Islam?
Bagaimanakah pula bentuk amalan dan praktis hisbah dalam konteks negara Malaysia
masa kini? Artikel ini secara umumnya berhasrat mencari jawapan kepada persoalanpersoalan
ini. Maklumat dalam artikel ini dianalisis menggunakan kaedah analisis
kandungan. Dapatan daripada analisis ini membawa kepada rumusan bahawa terdapat
beberapa bentuk pengamalan hisbah oleh institusi-institusi di Malaysia. Meskipun
matlamatnya adalah untuk melaksanakan seruan al-amr bi al-ma‘ruf wa al-nahy ‘an almunkar
(menyeru ke arah kebaikan dan mencegah kemungkaran), namun pengamalan
hisbah oleh institusi-institusi ini mempunyai pendekatan yang tersendiri dan lebih bersifat
moden. Akhirnya, artikel ini mencadangkan bahawa perlunya kepada pemahaman,
penghayatan dan pengamalan hisbah secara holistik oleh institusi-institusi yang ada pada
hari ini agar matlamat hakiki pengurusan secara Islam dapat dicapai. Di samping itu,
pengamalan hisbah secara holistik juga diyakini menjadi wasilah untuk meminimumkan
permasalahan yang wujud khususnya di institusi-institusi pembangunan.

This book describes the institution hisbah as the official state agency that is authorised to resolve problems or minor offences which by their nature do not require the judicial process in the settlement. The institute is undergoing a transformation in institutional formerly known market supervisory officer with sahib al-suq (market inspector) in the 8th-century metamorphosis with the development of cities in several medieval Islamic region in the Middle East. Hisbah into the market supervisory agencies as well as a religious institution that represents a social and economic role in anticipating changes in lifestyle market players along with the growth and development of Islamic cities that have an impact on the moral decline of society. In the works of hisbah, a muhtasib role as a supervisory agency market (market supervision) primarily to control the price and market participants.

Una tesi di Laurea triennale incentrata sulla storia dell'etica islamica, che ha come fine quello di ripercorrere il ruolo della "hisba", la quale si fonda sulla massima "ordinare il bene e proibire il male", attraverso i secoli, per poi concludere con la scoperta del funzionamento di istituti similari a quello originale nelle realtà saudita (con l'esempio della Mutawwi'a), iraniana (i Pasdaran) e dello Stato Islamico (una nuova hisba).

Dissertation written for a Bachelor's degree which focuses on the history of Islamic ethics and which aims at retracing the role of "hisba", that is based on the maxim "enjoining good and forbidding evil", throughout the centuries, then to end by unveiling the modes of institutions similar to the original model in realities such as the Saudi one (the example of the Mutawwi'a), the Iranian one (the Pasdaran) and the one of the Islamic State (a new hisba).

This book describes hisbah as the official state agencies that play a role in solving problems or minor offenses which by their nature does not require a legal process through the courts. The institute is the result of the transformation of the market the supervisory agency, formerly known as the sahib al-suq (market inspector), which emerged with the development of cities at areas of Islam in the Middle East. In the works of hisbah, a muhtasib will act as a regulator of the market, especially to control the price and market conditions.

Keywords: Market, Hisbah, Market Mechanism, Islamic Economic
JEL Classification: A11, B4, B5, D6, E5, G2, H8, N2, P5, Z1

This article looks at Ottoman market regulation
policies and practices, by highlighting some
turning points in their evolution in the early
modern period. The task of the Ottoman market inspector evolved to focus largely on the
mundane or economic affairs of the market,
diverging from previous practices in Islamicate
societies. The study interprets particularities
of Ottoman market regulation policies by accounting for nuanced interpretations of the
implementation of rules regarding non-Muslim
subjects, overlapping jurisdictions between policing and market inspection, and the increasing intricacies of tax farming.

This article has two objectives: the first is to identify the position of Hisbah in Islamic management, while the
second being to adduce the philosophy and ethics behind the implementation of Hisbah according to the Islamic
management perspective. This is an important study since Hisbah is one of the main components in the
implementation of Islamic management. History has shown that Hisbah had been the main institution in Islamic
rule and administration is the near past. The implementation of Hisbah in an efficient and istiqamah manner
guarantees transparency and the ability of the management to achieve its objectives. Hence, the main question
needs to be answered. What is the philosophy behind Hisbah that makes an Islamic management successful?
What ethical practices should be adhered to and exemplified in order to ensure Hisbah is implemented
successfully? Generally, this article intends to answer these questions. The ingredient and data for this article
were obtained through the library study approach, which was then analysed using the content analysis method.
Findings from the analysis led to the conclusion that the philosophy behind Hisbah in Islamic management
emphasises the fact that Allah SWT is the Creator and humankind was created by HIM. The ethics enshrined in
Hisbah’s is commended to be underpinned by the concept of muhasabah al-nafs and this concept should be
supported by five key principles. Finally, this article found that the Hisbah philosophy and ethics are suggested to
be understood and implemented in a holistic manner in order to achieve the true aims of Islamic management.

In its broad definition, the ḥisba is the obligation incumbent on every Muslim to "command right and forbid wrong" (al-amr bi-l-maʿrūf wa-l-nahy ʿan al-munkar) whenever he or she encounters them. Over time, the ḥisba duty and its executor, the muḥtasib, also came to be associated with a functionary appointed by the state to supervise public morals. 1 The muḥtasib, in this restricted meaning, became one of the most important institutions in the social fabric of cities in the medieval Islamic world. Offenses under the jurisdiction of the ḥisba duty, whether practiced by appointed muḥtasibs or by private individuals, do not include all violations of the law. Instead, the ḥisba is limited to offenses committed "in the open"-ones witnessed by the muḥtasib personally but "without spying," that is, without an active search for transgressions committed beyond public view. Thus, by definition, the muḥtasib's sole jurisdiction is the public space, and his right to interfere and punish is limited to offenses committed in public.

This article looks at Ottoman market regulation policies and practices, by highlighting some turning points in their evolution in the early
modern period. The task of the Ottoman market inspector evolved to focus largely on the mundane or economic affairs of the market,
diverging from previous practices in Islamicate societies. The study interprets particularities of Ottoman market regulation policies by accounting for nuanced interpretations of the implementation of rules regarding non-Muslim subjects, overlapping jurisdictions between policing and market inspection, and the increasing intricacies of tax farming.

The current inability of industrial sectors within Islamic countries to produce high-quality products is at stake. Nevertheless, during the Islamic Golden Age, products of the Islamic world were highly demanded and recognized as the best products available. Based on historical records, products' quality during those times is well-maintained via the functional institution of Hisba. The historical compendiums had narrated on the systematic structure of manuals in quality conformance for various industries of those times. The artisans and merchants were reported to be supervised on the quality of output by enforcers of Hisba, known as Muhtasib, 'Arif and guilds. With particular emphasis on the institution of Hisba, this article examines the importance of quality from an Islamic perspective. This article also analyzes some aspects of quality assurance that has been practiced during the Islamic golden times. Employing a systematic literature review and content analysis, selected historical compendiums are explored for the abovementioned purposes.

This article is dedicated to a description and analysis of Ibn Taymiyyah’s main concepts that
influenced authors of radical political Islam of the 2nd half of 20th century. The main focus
is on the concepts of jihad, holy struggle in Islam, hisba, the concept of an ideal Muslim rule
and geopolitical ideas in Islam inspired by Ibn Taymiyyah and used in modern islamic ideologies
embraced by Abdasalam Faraj, Osama bin Laden etc. This article shows the main
connectiing lines between the medieval scholar and modern radical islamic fundamentalists
in a historical and a political context. Special attention is given to Taymiyyah’s influence
on Islamic radicals who spread their ideas throughout the Muslim world and took violent
actions during and after the Soviet occupation of Afghanistan.

Abstrak Dalam Islam terdapat suatu kewajipan yang diamanahkan kepada manusia. Kewajiban tersebut di kenali sebagai hisbah yang bermakna menyeru kepada kebaikan (amar ma'ruf wa nahu munkar) dan menegah kemungkaran serta memperbetulkan masyarakat (islah bayn al-nas) atau memperbaiki kepincangan masyarakat. Di dalam hisbah meliputi dua tanggungjawab iaitu tanggungjawab melaksanakan ma'ruf dan keduanya tanggungjawab untuk menghalang kemungkaran. Kedua-dua tanggungjawab tersebut dapat dibahagikan kepada tiga kategori iaitu tanggungjawab berhubung dengan hak Allah SWT, tanggungjawab berhubung dengan hak manusia dan tanggungjawab berhubung dengan hak Allah SWT dan manusia. Ini bertujuan mencegah perkara-perkara kemungkaran, unsur-unsur penipuan, pencerobohan, kelalaian, kekejaman dan sebagainya. Justeru itu, agama Islam telah meletakkan dasar-dasar yang mesti difahami oleh setiap individu dalam hal-hal yang berkaitan ibadah dan muamalah. Perkara-perkara tersebut mestilah dilihat secara terperinci berpandukan pada asas-asas yang telah diletakkan oleh ulama-ulama yang terdahulu dan ditransformasikan dengan sesuatu penemuan baharu yang berlandaskan lunas-lunas syarak.Terdapat pelbagai kaedah hisbah yang boleh diketengahkan dengan cara yang berhikmah dan yang di anjurkan dalam Islam antaranya nasihat, tazkirah, irshad, qudwah, qiyadah, tawsiyyah dan islah. Konsep hisbah sangat relevan diaplikasikan untuk kesejahteraan, menyatupadukan ummah, keadilan dan memperkukuhkan kefahaman tentang Islam di kalangan masyarakat pada masa kini. Maka kajian ini menyatakan bahawa konsep hisbah masih relevan di aplikasikan pada masa kini khususnya dalam memperkasakan peranan masjid sebagaimana yang telah dilaksanakan di zaman kegemilangan Islam. Penstrukturan organisasi masjid perlu dinilai semula bagi memastikan ianya mampu untuk menjalankan tanggungjawab sebagai salah satu institusi hisbah di Malaysia. Kata Kunci: hisbah; masjid; tanggungjawab; ibadah; muamalah 1.0 PENGENALAN Hisbah merupakan suatu amalan yang telah lahir semenjak zaman Rasulullah saw seiring dengan penubuhan Negara Islam pertama dalam sejarah dunia iaitu Madinah. Hisbah bermaksud suruhan amr makruf dan mencegah munkar. Arahan kepada kebaikan ini perlu dilaksanakan apabila perbuatan baik dikalangan masyarakat sudah mula diabaikan, manakala mencegah kepada kemungkaran perlu dijalankan apabila perbuatan-perbuatan jahat dilakukan secara terang-terangan. Antara dalil yang menerangkan konsep hisbah ini ialah firman Allah SWT yang bermaksud: " Dan hendaklah ada diantara kamu satu puak yang menyeru (berdakwah) kepada kebajikan (mengembangkan Islam), dan menyuruh berbuat segala perkara baik, serta

This report attempts to cover existing literature gaps on the Islamic State Hisba’s origins, structure, operations, and overall raison d'être. Using a wide array of primary source materials, the authors start by providing an overview of its evolution and integral role in ‘commanding right and forbidding wrong’. Then, we shift our focus to the organizational hierarchy undergirding the various divisions that make up the Islamic State’s hisba. Informed by the extensive discussion on hisba’s origin and bureaucracy, our effort uncovers four overlapping lines of enforcement, namely: Thought policing, body policing, spiritual policing, and market policing. Taken together, the hisba’s mandate reveals a systemic effort to exact and maintain a state of moral domination that ensures ideological, social, political, and economic uniformity, as well as the internal security of the Islamic State before its territorial collapse. Our report concludes by demonstrating a model of moral domination, discussing its implication for theory and practice.

The poetic and mystical aspects of Rumi’s Masnavi are very striking, but, as in other texts, the influence of the poet’s historical era is detectible so that it reflects the social realities of its period. Therefore, Masnavi could also be considered as historical evidence that may be used by contemporary historians as a source of information about the time of the poet. “Tabriz’s Muhtasib” is a poem in Masnavi that apparently reveals some of the poet’s viewpoints on his time. This research argues that the changes in the character Muhtasib and in the location of the story correspond with the abolition of the establishment of Hisbah and the election of Tabriz as the capital of the Ilkhanate Empire on the one hand and the importance of Omar, the second caliph of the Rashidun Caliphate, in Hisbah affairs and Rumi’s interest in him on the other. These events influenced Rumi’s recreation of this ancient story and caused it to contain historical connotations.

This article looks at Ottoman market regulation policies and practices, by highlighting some turning points in their evolution in the early modern period. The task of the Ottoman market inspector evolved to focus largely on the mundane or economic affairs of the market, diverging from previous practices in Islamicate societies. The study interprets particularities of Ottoman market regulation policies by accounting for nuanced interpretations of the implementation of rules regarding non-Muslim subjects, overlapping jurisdictions between policing and market inspection, and the increasing intricacies of tax farming.

This study consists of a Latin transliteration and analysis comprised of an introduction and three chapters of Ali Jawhari’s work. “Tarcuma Nisab al-İhtisab” itself being a translation from Arabic into Turkish of a previous work, Nisab al-İhtisab, in the same field. In the introduction, the study’s subject, purpose and importance are discussed with information provided regarding the method followed during research.
İn the first chapter titled Organization of Hisba, the field of Hisba pertaining to Ali Jawhari’s work is generally mentioned. In this chapter, not only are both the lexical and terminological meanings of Hisba furnished, but so are the importance, assigned position and status within the state organization mentioned coupled with a discussion on the historical development of this organization. In this chapter, the position of Organization of Hisba during the Ottoman period has been generally discussed and the development of Hisba as an organization within the Ottoman State is mentioned with information regarding the duties performed by this organization provided in order to gain a more comprehensive understanding of the time and the realities faced by the author during composition.
In the second chapter, the work in question pertaining to of our research is analyzed. Specificially, before analyzing the translated work that we transliterated, information about author Ali Jawhari’s life as well as his Works is given and then we discussed the method, importance, content and value in its respective field of the Tarcuma Nisab al-İhtisab, with the corpus of literature on Hisba. Finally in this chapter the differences between Tarcuma Nisâb al-İhtisab and its major work Nisab al-İhtisab is discussed.

This article is dedicated to a description and analysis of Ibn Taymiyyah’s main concepts that influenced authors of radical political Islam of the 2nd half of 20th century. The main focus is on the concepts of jihad, holy struggle in Islam, hisba, the concept of an ideal Muslim rule and geopolitical ideas in Islam inspired by Ibn Taymiyyah and used in modern islamic ideologies embraced by Abdasalam Faraj, Osama bin Laden etc. This article shows the main connectiing lines between the medieval scholar and modern radical islamic fundamentalists in a historical and a political context. Special attention is given to Taymiyyah’s influence on Islamic radicals who spread their ideas throughout the Muslim world and took violent actions during and after the Soviet occupation of Afghanistan.

Khalwat is one of Syariah criminal offences that is prescribed under Syariah criminal offence enactments in Malaysia. The issue before hand is that there are distintive definitions given by the Islamic jurist as well as definitons laid down in Syariah legislations of Malaysia. This article aims to discuss the definition of khalwat according to Islamic perspective in which it is not in pari materia with the interpretations from the state enactments in Malaysia. Furthermore, the discussion will be based on the category of khalwat that profounded from the Al Quran and Al-Hadith. This discussion also will be focusing more on the various interpretation of khalwat according to state enactments of Malaysia. This article uses the library research method in analyzing the documents such as books, articles and legal provisions in the Syariah criminal offence enactments of Malaysia. The study found that there are differences in khalwat interpretation in the legal provision of the Syariah criminal enactments of Malaysia. Despite the differences in the interpretation, khalwat could still be regarded as a bona fide Shariah criminal offence in Malaysia.

""This paper examines the concept of (public) sin as well as efforts to counteract sin from the perspective of Islam. The understanding that hisba, the prohibition of vice and enjoining of virtues, are a responsibility of both the state and the community is common in historical and contemporary Muslim societies. Where the state cannot or does not provide means for countering (public) sin, the perception for some Muslims is that the responsibility on the community and individuals to do so increases. Based on ethnographic research in Britain, Nigeria, Indonesia, Malaysia, and Singapore, the paper highlights examples of how sin has been defined amongst Muslim communities as well as the methods and rationales given to justify the forbidding of sin as a collective and communal public obligation. As the world becomes more integrated, there is growing concern amongst Muslim communities that sin is becoming the norm, leading society to degeneracy, that people who would not have otherwise sinned are influenced to do so. Common features in forbidding sin across Muslim communities have appeared, often focusing on what are seen as moral issues such as dress codes, music, gambling, alcohol, smoking, and the mixing of men and women in public. The forbidding of sin has resulted in attempts to introduce “Shari’a Zones” in some predominantly Muslim areas of London, whilst in Indonesia, this has given rise to the Islamic Defenders Front and in some Northern Nigerian states to the reintroduction of the criminal codes of the Shari’a.

http://link.springer.com/article/10.1007%2Fs11562-013-0256-9""

Abstrak Dalam Islam terdapat suatu kewajipan yang diamanahkan kepada manusia. Kewajiban tersebut di kenali sebagai hisbah yang bermakna menyeru kepada kebaikan (amar ma'ruf wa nahu munkar) dan menegah kemungkaran serta memperbetulkan masyarakat (islah bayn al-nas) atau memperbaiki kepincangan masyarakat. Di dalam hisbah meliputi dua tanggungjawab iaitu tanggungjawab melaksanakan ma'ruf dan keduanya tanggungjawab untuk menghalang kemungkaran. Kedua-dua tanggungjawab tersebut dapat dibahagikan kepada tiga kategori iaitu tanggungjawab berhubung dengan hak Allah SWT, tanggungjawab berhubung dengan hak manusia dan tanggungjawab berhubung dengan hak Allah SWT dan manusia. Ini bertujuan mencegah perkara-perkara kemungkaran, unsur-unsur penipuan, pencerobohan, kelalaian, kekejaman dan sebagainya. Justeru itu, agama Islam telah meletakkan dasar-dasar yang mesti difahami oleh setiap individu dalam hal-hal yang berkaitan ibadah dan muamalah. Perkara-perkara tersebut mestilah dilihat secara terperinci berpandukan pada asas-asas yang telah diletakkan oleh ulama-ulama yang terdahulu dan ditransformasikan dengan sesuatu penemuan baharu yang berlandaskan lunas-lunas syarak.Terdapat pelbagai kaedah hisbah yang boleh diketengahkan dengan cara yang berhikmah dan yang di anjurkan dalam Islam antaranya nasihat, tazkirah, irshad, qudwah, qiyadah, tawsiyyah dan islah. Konsep hisbah sangat relevan diaplikasikan untuk kesejahteraan, menyatupadukan ummah, keadilan dan memperkukuhkan kefahaman tentang Islam di kalangan masyarakat pada masa kini. Maka kajian ini menyatakan bahawa konsep hisbah masih relevan di aplikasikan pada masa kini khususnya dalam memperkasakan peranan masjid sebagaimana yang telah dilaksanakan di zaman kegemilangan Islam. Penstrukturan organisasi masjid perlu dinilai semula bagi memastikan ianya mampu untuk menjalankan tanggungjawab sebagai salah satu institusi hisbah di Malaysia. Kata Kunci: hisbah; masjid; tanggungjawab; ibadah; muamalah 1.0 PENGENALAN Hisbah merupakan suatu amalan yang telah lahir semenjak zaman Rasulullah saw seiring dengan penubuhan Negara Islam pertama dalam sejarah dunia iaitu Madinah. Hisbah bermaksud suruhan amr makruf dan mencegah munkar. Arahan kepada kebaikan ini perlu dilaksanakan apabila perbuatan baik dikalangan masyarakat sudah mula diabaikan, manakala mencegah kepada kemungkaran perlu dijalankan apabila perbuatan-perbuatan jahat dilakukan secara terang-terangan. Antara dalil yang menerangkan konsep hisbah ini ialah firman Allah SWT yang bermaksud: " Dan hendaklah ada diantara kamu satu puak yang menyeru (berdakwah) kepada kebajikan (mengembangkan Islam), dan menyuruh berbuat segala perkara baik, serta

Objective – In relation to this, this paper is aimed at portraying the elements of hisbah with regard to the contemporaneous atmosphere; namely ombudsman within the ambit of the modern world. Methodology/Technique – In the process of playing its important role of enjoining good and forbidding evil, this system has been evolved in accordance with the surrounding atmosphere wonderfully. It should be emphasized that the fundamental doctrines and principles has been rooted since the period of the Prophet’s lifetime. Consequently, this administration system of justice later has been developed luxuriously to be institutionalized, together with own identity and entity during the period of Al-Mawardi (died 450 H). Simultaneously, the fuqaha has played such significant roles by virtue of this remarkably scenario, that is, for the purpose of governing the principles of justice in the society properly. Findings – The institution of hisbah has been acknowledged as one of the main components of ...

Khalwat is one of Syariah criminal offences that is prescribed under Syariah criminal offence enactments in Malaysia.The issue before hand is that there are distintive definitions given by the Islamic jurist as well as definitons laid down in Syariah legislations of Malaysia.This article aims to discuss the definition of khalwat according to Islamic perspective in which it is not in pari materia with the interpretations from the state enactments in Malaysia.Furthermore, the discussion will be based on the category of khalwat that profounded from the Al Quran and Al-Hadith. This discussion also will be focusing more on the various interpretation of khalwat according to state enactments of Malaysia.This article uses the library research method in analyzing the documents such as books, articles and legal provisions in the Syariah criminal offence enactments of Malaysia. The study found that there are differences in khalwat interpretation in the legal provision of the Syariah criminal e...

O presente texto é o terceiro capítulo da dissertação de mestrado intitulada "Até queimar os exércitos cruzados": projetos políticos do Estado Islâmico na revista Dabiq (2014-2016) defendida em 08 de julho de 2019, na Universidade do Estado de Santa Catarina (UDESC). Buscamos, a partir da expressão Califado Virtual, investigar o que pode ser considerado as políticas públicas do Estado Islâmico tal qual anunciadas no periódico Dabiq. Para tanto, desenvolvemos nossa análise em três movimento: i) a cartografia; ii) serviços para os muçulmanos e; iii) hijrah. Num segundo esforço, buscamos refletir sobre as possibilidades da expressão Califado Virtual e suas aplicações à narrativa de Dabiq.

Khalwat is one of Syariah criminal offences that is prescribed under Syariah criminal offence enactments in Malaysia. The issue before hand is that there are distintive definitions given by the Islamic jurist as well as definitons laid down in Syariah legislations of Malaysia. This article aims to discuss the definition of khalwat according to Islamic perspective in which it is not in pari materia with the interpretations from the state enactments in Malaysia. Furthermore, the discussion will be based on the category of khalwat that profounded from the Al Quran and Al-Hadith. This discussion also will be focusing more on the various interpretation of khalwat according to state enactments of Malaysia. This article uses the library research method in analyzing the documents such as books, articles and legal provisions in the Syariah criminal offence enactments of Malaysia. The study found that there are differences in khalwat interpretation in the legal provision of the Syariah criminal enactments of Malaysia. Despite the differences in the interpretation, khalwat could still be regarded as a bona fide Shariah criminal offence in Malaysia.