Democracy vs Shuracracy

ISLAMIC STUDIES (MPW 2143)
RESEARCH ASSIGNMENT / BOOK REPORT / CASE STUDY

TITLE:
DEMOCRATIZATION & THE CONTEMPORARY ISLAMIC
RESURGENCE: DEMOCRACY VS SHURACRACY

LECTURER: USTAZ ABD UR-RAHMAN MOHAMED AMIN

GROUP MEMBERS:

No. | Name | Student ID | Section | Program | 1 | MUHAMMAD AIMAN BIN MUA’AD | 17133 | | PE | 2 | MOHAMAD FAISAL BIN ZAINUDDIN | 17398 | | PE | 3 | MUHAMMAD SYIMIR BIN AFANDI | 17275 | | PE | 4 | MUHAMMAD FAIZ BIN BAKRUARAZI | 17392 | | PE | 5 | MUHAMMAD SYAZWI BIN ZUBIR | 17191 | | PE |

DATE RECEIVED: __________________________

TABLE OF CONTENT

1.0 INTRODUCTION

Zeenath Kausar was born in 1957 in Hyderabad, the capital city of Andhra Pradesh, India. Zeenath had her early education at home. During her student life itself she joined the freedom movement of India and became a very close disciple of Maulana Abul Kalam Azad. She gave many sacrifices for the independence of India and was jailed several times in different parts of Indian sub-continent for being an active freedom fighter. Her B. A. from Osmania University, M.A. from Sri Venkateshwara University and Ph.D. from Aligarh Muslim University in 1990. All her degrees are in the area of Political Science focusing on a comparative study of Western and Islamic political thought. Her areas of specialization includes Islamic and Western political thought, modern western political ideologies, globalization etc. She is staying in Malaysia since 1987 with her husband Dr. Mohammad Mumtaz Ali, a scholar of Islamic Thought, with specialization in Western and Islamic epistemology and methodology of knowledge, contemporary issues, modernity and its Islamic critique. Zeenath also taught in the same University as her husband, IIUM from 1990 to 2006 in the Department of Political Science. Then she taught in Qatar University in the Department of International Affairs from 2007-2009.She received two research awards, Quality Research Award and Excellent Researcher Award from International Islamic University, Malaysia, IIUM and also received a Certificate as an Outstanding Author in 2006.She has authored several books and published several articles in referred journals. She is included in the World Directory, Marquis Who is Who in the World as Islamic Political Scientist and Women’s Rights Activist since 2005.
The book that we had chosen was ‘Democratization & The Contemporary Islamic Resurgence: Democracy vs Shuracracy. This book explained about the political view from many perspectives which also included opinion from the West scholars. Therefore there are many reasons why we choose this book. First and foremost this book had explained about the democracy and shuracracy since in Malaysia also have a problem regarding to political issue. Secondly, this book had explained deeply about the Islamic resurgence which was perceived as a threat by the West. They said that Islam is a terrorist and militant. Furthermore, we found that this book give very important information that politics has a good relationship with economy and social structure of any nation or country.
The most important reason why we choose this book is that we can learn more detail about the politic based on the Islamic view. We also can know that before we want to build country, there are certain criteria that we need to fulfil so that the country can recognized as an Islamic country .
As a conclusion, we hope that with this effort we can continue to study more in political system especially in Malaysia and this systems should be based on the Holy Qur’an and Sunnah because the contents is from Allah.
MAIN IDEA 1: ISLAMIC RESURGENCE AND DEMOCRATIZATION

This main idea will look through how the revival of Muslim in political system in line with the democratization. Many scholar from West had given their opinion about the political system between Western and Islam. Mostly, the Western scholars label the Islamic resurgence in negative way like 'Islamic threat ', 'Militant Islam ' , 'Green Menace ' and 'Fundamentalist Islam '. This is because they thought that Islam will reject and interfere the West agenda of Global Democratization. Actually there are three reasons why the West want to run this agenda: firstly, to maintain its military superiority through policies of non-proliferation and counter-proliferation of weapons; second, to promote Western political values and institutions by pressing other societies to adopt human rights and democracy on Western lines and finally to protect the cultural social and ethnic integrity of Western societies. However, the hidden agenda behind the global democratization is Westernization or particularly Americanization as this idea came from American leader. In order to achieve their goal, the Islamic resurgence symbolized as a wall for them because political in Islam is based on Shura-based and Shura-oriented which clearly anti-authoritarian and anti-militaristic. Furthermore, Islam emphasizes integrity of life and rejects the compartmentalization of life into the so-called secular and spiritual realms.

However, some of the Western 's scholar disagree with this opinion like Esposito and Voll. They said that the Islamic resurgence is not an anti-Western but a movement for establishment of an Islamic order. Some of the ideas in democracy are also acceptable in Islamic political as the multi-party system and election but not the secular philosophy. These ideas have a link with the principle of shura like freedom of expression and participation of people in decision-making bodies. This is why the reason for the participation of Islam movement in elections in Muslim country like Malaysia and Algeria where there is democracy. In fact, this is the political strategy and political dimension of Islamic Movement, but this does not mean they agreed with promotion of democratization of western and not actually the Islamic resurgence. It is only the West dream to promote the democratization in Muslim world. Militant Islam or terrorist Islam were never exist. It’s only the West perception on Islamic resurgence that totally wrong because revolution against the tyrannical ruler is not an offense. Islamic resurgence is a way to get back a comprehensive socio-political order to reconstruct the society which is differ from West society created by West on Muslim world.

DISCUSSION ON ISLAMIC RESURGENCE AND DEMOCRATIZATION

Based on the first main idea, we agree with the author that Islamic resurgence is not a threat for the democracy system because it is not political Islam. Political Islam is based on Al-Quran and As-Sunnah which is shuracracy system.

Islamic resurgence refers to a revival of the Islamic religion throughout the Islamic world, that began roughly sometime in 1970s and is manifested in greater religious piety and in a growing adoption of Islamic culture, dress, terminology, separation of the sexes, speech and media censorship, and values by Muslims. The Islamic resurgence covers all political dimensions in its wide branch from participating in elections and peaceful negotiation to populist revolution, depending on the circumstances and general political condition. This means that Islamic resurgence is more towards a positive aspiration of the Islamic Ummah to rebuild back its position, which lost due to Western domination.

In more detail, according to Ahmad (1987:226), Islamic resurgence is a “future-oriented movement” concerned with the problems of modernity and the challenges of technology and offering solutions based on the original sources of Islam, the Qur 'an and Sunnah. It is a movement that on the bases of these sources tries flexibly and capably to innovate what have been neglected by conservatives who stick to a particular school of fiqh (law).

Thus, the Western perspective whereas Islam as threat until they labeled Islam like terrorist or militant is not logic at all. They only pretend like that because they want to cover their agenda of westernization to be success. They should look deeply the true meanings behind the Islamic resurgence as we mention in above paragraph. The Islamic resurgence basically is a reversal of the Westernization approach common in many Arab and Asian governments earlier in the 20th century. It is often associated with the political Islamic movement, Islamism, and other forms of re-Islamisation.

From the political view point, the democratization that has been brought by the West mostly opposite with the Islamic political system. Politic in Islam is based on the Divine Principle whereas Western is from a secular materialist culture. These two things are totally has a huge difference. Islamic political as mention is from Divine Principle must be no weakness as it covers all aspect in political system and suitable to implement in all Islamic country. Compared to Western political system which the origin is from human decision. As we know all humans are not perfect, so there must be some mistake in making the decision. For democracy, there are no such things like ‘it is not fair enough to imprison criminal who commit crime such as fornication. They deserve better punishment for their crime’. In democracy as long as this law is acceptable by the majority, there are no mistake. Actually this is the big mistake in the Western political system. Therefore, Islam not approves democracy to be applied in their political system.

Furthermore, in the future of both peace and civilization are depend on the understanding and cooperation among the three factors which is political, spiritual, and intellectual leaders of the world’s major civilization. This three factors has a connection between each other like more brilliant and a religious person will be better when he become a leader in a Muslim country because he can make a good decision which will based on Holy Quran and Sunnah. Imam Syafie ever said that I have never debated with a knowledgeable person, except that I won the debate, and I have never debated with an ignorant person, except that I lost." When someone is selected to become a leader, he needs to emphasize about the understanding of various cultures and traditions across the world, so as to build bridges for peaceful co-existence.

As a conclusion, political system in Islam means a system which is based on Holy Quran and Sunnah and political in Islam does not use force to come to power and impose its system on the willing population. We want to stress that Islamic resurgence is not a political Islam but it actually consists of all aspect in Islam. It just a way to make Islam arise again after the fall of Ottoman Empire era.

MAIN IDEA 2: PRINCIPLES AND REFERENCE SOURCES

As we know the democracy and shuracracy work based on its respective philosophy and reference sources. The issue is the two core concepts of Mawdudi 's political philosophy, he said that the two core concepts hold by shuracracy which were the 'sovereignty of Allah (SWT) ' and 'popular vicegerency ' are the antithesis of the main concept of democracy.

Democracy

Western experts on sovereignty have failed to locate sovereignty in its right place. They have endeavored to locate this superhuman mantle of sovereignty in one person, or a few people or many people. Moreover, a modern secular nation-states are originated and fashioned on the ideology of nationalism. Western secular democracy unlike the Islamic states, is not twofold, success here and in the hereafter, but only material success in this world. Their concepts of justice and definitions of vices and virtues are all influenced by the philosophies of materialism and pragmatism.

In democracy, there are no specific reference sources. A person as a sovereign in a democracy can make laws himself and can implement them without necessarily having any resources to the Laws of God. So, it can be concluded that the democracy is based on popular sovereignty. Here, God is excluded from the political life and people are sovereign. Furthermore, people capable make their own laws based on their interest and thinking. Most frequently happen is the government has to satisfy the will of the majority of the people, no matter whether the will is ‘good’ or ‘bad’. Shuracracy

The belief in the unity and the sovereignty of Allah is the foundation of the social and moral system propounded by the Prophets. It is very starting point of the Islamic political philosophy. The concepts that Islam brings along are human beings should individually and collectively submit themselves to none but Allah. This also means that the law-making power is also vested in Allah SWT and man has no right to obey any other laws made by human beings with no reference to the main sources of Divine laws; the Quran and the Prophetic traditions.

The shuracracy is based on three principles of the Islamic political system which were Tawhid, the prophet hood and man’s vicegerency of Allah. The Quranic concept of sovereignty is simple as just we must know His commands should be established and obeyed in man’s society. The obligated men are required to refer to the main sources of the Shariah, the Quran and the prophetic traditions while making the laws.

In short, shuracracy is based on popular vicegerency. Allah SWT is central on political life and He possesses sovereignty. People are the vicegerents of Allah. Then, people must follow the Shariah, the sources of which are the Quran and the Sunnah. Even in cases where a man is allowed to do ijtihad and make the laws, he has to follow the Quranic spirit. Lastly, the government that receives sovereignty from citizens is obliged to fulfil the will of Allah SWT which is good for all the people and applicable any times.

DISCUSSION ON PRINCIPLES AND REFERENCE SOURCES

Regarding this second main idea, the author explained about two main political philosophy which are democracy and shuracracy. For democracy, the easiest way to define it as a political system in which the supreme power lies in a body of citizens who can elect people to represent them. Western secular democracy, which is based on popular sovereignty have arisen several problems to man and society . Since all people do not participate in the law making and law executing processes , an electoral system evolves on the basis of which the legislative power and executive power are entrusted to those who are elected or appointed by the people.

Democracy system has to satisfy the will of the majority people either the will is good or bad. For an example, the prohibition law on drinking inhibit the people to drink because drinking is injurious health and crime will increase in greater number. People will vote for their true interest. Thus this action will reject the prohibition law if the majority wins over the minority. According to the Rousseau, the true democracies are possible only if people are like gods, otherwise not. We believed that democracy often degenerated into dictatorship even though we did not realize it happen around us. When the majority is easily fooled by money, the government can easily hold their reins for a long time.

Modern democracy also originated from the ideology of nationalism. This is very contradict to the concept that Islam bring along because nationalism calls for unity based on family and tribalistic ties, whereas Islam binds people together on the `Aqeedah towards Allah. Islam calls for the followers to unite under the same ideology of doctrine. Therefore, loyalty and respect for one’s country does not contradict the teachings of Islam in General.

Secularism is the principle of separation of government institutions, and the persons mandated to represent the State, from religious institutions and religious dignitaries .In secular democracy, where people are sovereign and they make laws without Divine checks ,they are bound to lead people to destruction .For those who did not abide to Allah’s laws are considered as unjust. Allah SWT had mentioned in Surah Al-Maidah verse 45 :

“And those who do not make their decisions in accordance with that revealed by Allah, are (in fact) the unjust.”

This condition is getting worse when the legislation is made without considering ethical values and the laws of religion. As in Malaysia , we are agreeing to approve that our main religion is Islam but it is only with our eyes . For an example , the punishment in Malaysia is not established according to the religion but according to the Western Law such as if the person involves in fornication , the punishment is just locked him up in a jail which is totally not enough because if the person is rich enough, he just needs to pay for him to be released from that punishment. It is totally unfair for the poor people.

In Shuracracy , Allah SWT alone who possesses all the attributes that are required to possess sovereignty because Allah SWT is Omnipotent. Allah is our creator and know the best for us. At least two versus can be cited here:

“The authority rests with none but Allah. He commands you not to surrender to anyone save Him. This is the right way of life.” (12:40)

“They ask: have we also got some authority? Say; all authority belongs to God alone.” (3:154)

In Shariah, all those matters there are no clear and explicit injunction in the Quran and the Sunnah, some qualified Muslims are entrusted to make the laws based on the spirit of the Quran and Sunnah .The limitation in Islam is necessary to safeguard the freedom of man .The purpose Allah SWT to restrict the legislative power of the people is to save them from going astray and inviting their own ruin.

The limits (Hudud) that are put on the legislative power of man protects people from becoming victims of the ill-conceived and selfish laws made by the elected representatives. Elected representatives in Islamic countries unlike the elected representative of secular democracy which are corresponding to the mood and temper of their opinion, do not enjoy absolute power of legislation because they are required to refer to the main sources of Shariah, the Quran and the Prophetic tradition while making the law. Where there is an explicit junction in the sources, they derive the laws and sub-laws, statutes and regulation.

On the other hand, whenever they are no explicit injunction in the sources and the earlier precedent, they legislate using their (ijtihad) intellectual effort while considering the spirit of the Quran and the Sunnah .All these injunctions and the direction from the Quran, Sunnah , and earlier precedents act as a check and balance on the concerned authorities.

As for the conclusion, we are strongly believe and agree that the Shuracracy is better than democracy because Shuracracy systems is more strict, justice and reliable. It does not depend on the statues of the persons when it come to justice.
MAIN IDEA 3: LEGISLATIVE OF SHURACRACY In this last main idea, the author throws light on the difference between shuracracy and democracy in terms of qualifications of leader, voice of majority and also the way to choose the leader based on Islam.

Qualifications Generally, shuracracy connotes rule by an Islamic concept which particularly used in context with socio-political institutions such as family, state and so on. It implies that for those who participate in consultation or shura, the Quran and the Sunnah must be their main inspiration and guidance and also they must well-versed in the Quran and the Sunnah, Islamic Jurisprudence, and Shariah Sciences. Besides such comprehensive knowledge, they should possess some qualifications such as sincere, lovers of justice, honest, and trust-worthy democracy connotes rule by the people because there are no specific qualifications are implied here. The Quran says:

“ Obey God and obey the Messenger and those among you who have been entrusted with authority.” [An-Nisa ', 4:59)

This qualified people or known as ahl al-Shura must follow the Quran and the Sunnah when they are making laws whenever there is explicit guidance in the Quran and the Sunnah. When there is no explicit guidance in the Quran and the Sunnah, they should make all intellectual efforts using their right of 'Ijtihad ' to make such laws based on the Quran and the Sunnah with their sincerity and then leave their decision to Allah S.W.T.

In this book, the author mentioned that election cannot be held as a criterion for the legitimacy of the government. Shuracracy will derive its legitimacy from the Shariah. Rulers including the members of Majlis Shura would be considered as legitimate people in authority as long as they implement and protect Shariah. This is possible only if the right people come to power through consultation with the right people. The right people will take care of the rights of all the people following the spirit of the Quran and the Sunnah.

Voice of majority

Other than that, the the principle of majority in Shuracracy is entirely different from democracy. The members of the Majlis are not selected by the people simply on majority basis. Basically, members of Majlis Shura are selected by the people because of their outstanding qualities as mentioned ealier. Hence, people who select the members of Majlis Shura are not general people but also qualified people. In other words, people who are selectors of the members of Majlis Shura and other authorities should posses the criteria as mentioned above.

Selection

In Shuracracy, there is no dramatic participation, no self-centered political parties and also no fake elections like democracy. In this context, members of Majlis Shura should not be elected by the people on the basis of political parties. It seems important to remember that Shuracracy focused mainly on two important points. Firstly, members of Majlis Shura should be people of knowledge, of sound character, and of justice and secondly, the main concern of these members should be to make laws in line with the Shariah, through consultation which means there should be a close relationship between knowledge and leadership. The main purpose behind this is to maintain the supremacy of the Shariah and to establish the sovereignty of Allah S.W.T through popular vicegerency following the consultative method which is Shura.

To form government regarding the Shuracracy, the members of all the governing bodies and the head, Caliphs should be appointed not by election but through selection by the Majlis Shura. If political parties and elections are allowed, there would be again a great possibility that the general masses would not be able to ascertain and elect the most suitable candidates from the Ummah. There is also possibility that the political parties may play dirty tactic of politics to come to power.

DISCUSSION ON LEGISLATIVE OF SHURACRACY

Based on the last main idea, we strongly agree that Shura is an Islamic ruling system. It represents a deep search to come up with a pleasing solution. Shura is a principle and a system to which the gracious Quran and the Prophetic Sunnah called. It is mentioned in the Quran in three contexts:

“ Forgive them (the companions) and pray for them, and take counsel with them in all matters of public concern, then when you have decided (upon a course of action), place your trust in Allah.” [Ali-Imran, 3:159].

In this verse, the Prophet (p.b.u.h) was ordered to observe Shura, which means asking for others’ opinion and not being arbitrary. It is clear that Shura is strongly emphasized in the Quran as an integral part of the Islamic socio-political system. Even the Prophet (p.b.u.h) was ordained in the Quran to consult his companions wherever there was no explicit guidance in the Quran.

The second context is in the description of the noble consolidating society that pleases Almighty Allah who said “Those who furthermore answer [the call of] their Lord and [duly] establish the Prayer and [conduct] their affairs by consultation among themselves and spend [charitably] out of what We have provided them.” [42:38]

The third context is about the family life as it deals with the responsibilities of the parents to raise up their infant, particularly if they want to determine the period of nursing. He exalted is He, said “But if both [parents] desire to wean [the child] by their mutual consent and consultation, then there is no blame on either of them.” [2:233]
Thus two of these contexts are concerned with the ruling system and politics and the third is concerned with family affairs. Hence, we perceive that shura is a comprehensive system that covers all fields of life.

For the voice of majority, it seems important to make it clear that in Islam, there is no such thing as the majority is always correct. It can be also wrong. Allah S.W.T has said in the Quran:

“ Now if you obey the majority of those who live on earth, they will lead you astray from the path of God. They follow but conjectures and they only guess.” [Al-An 'aam, 6:116]

The fact remains that even if there are Muslims in a majority who make a decision on the basis of conjecture or without a concrete understanding of the Quran and the Sunnah, they can be totally wrong. So, one cannot determine the rightfulness or correctness of the decision merely on the basis of majority. However, if no decision is reached on a certain issue, there is a need to devise some ways or means to come to a decision. Hence, in such a state of affairs, the principle of majority is devised and practised even by the rightly guided caliphs.

Next, if the supremacy were for the people, the opinion of the majority would be valid and this would lead to the halal becoming haram and vice versa. Therefore, the Shura in legislative matters is restricted to outweighing and favoring one opinion according to the strength of the evidence in the case of plurality of opinions and understandings. Despite the fact that the strength of evidence is what makes an opinion outweigh the others, the head of state is the sole body with the mandatory power to make the opinion binding and law on all Muslims. Evidence for this is extracted from what took place during the peace treaty of Hudaibiyyah when the Muslims objected to what Allah’s Messenger (p.b.u.h) signed with Quraysh, he (p.b.u.h) followed the revelation and ignored the Muslim’s opinion and objection.Therefore, if Shura had any value in this instance, Allah’s Messenger (p.b.u.h) would not have opposed all his companions. Outweighing an opinion over another on the evidence is down to the one seeking an opinion about text already revealed and not down to the whims and desires of people which would be the case in democracy.

In our opinion, elections could properly be considered Islamic if their outcome is fair. In some countries, the electoral system does not take into consideration, or formally excludes, certain political groups on the basis of their tribal or religious affiliation or simply because they constitute a minority. Such exclusions come into effect especially when the interests of those groups challenge the position of those in power. As we know, Islam condemns such political repression.

Humam Hamoudi, senior member of Iraq’s Supreme Council for Islamic Revolution, agreed that the turnover of power is not a simple issue in the Muslim world today. This is an important point for consideration, as is the need for developing political institutions in Muslim societies. He said that we should go beyond a jurisprudence that focuses on the interests of individuals. What is required in Muslim countries today is a jurisprudence of the state, which operates at the broader level of national and societal interests.

On the other hand, Islam offers many different models of governance as practiced by the Rightly Guided Caliphs. For example, the first caliph, Abu Bakr al-Siddiq was elected through a pledge of allegiance (bay‘a) by the people while other leaders were directly appointed, as was the case with the third caliph, Uthman ibn ‘Affan. It is important to note that the variety of methods through which the concept of Shura was practiced, clearly indicates that there is no single model of governance in Islam. Hence, from a jurisprudential point of view based primarily on the Quran, Muslims are free to implement any system of governance, provided that it is fair and consultative.
3.0 CONCLUSION

In conclusion, the secular parliament in a democracy is not the same as Majlis Shura in the Islamic political system and that the democracy and shuracracy have many differences in their fundamental principle and operational system between each other. Thus, it is very important to note here that it should not be expected from the Islamists that they should give all the practical details of the re-organization of the Islamic Ummah, it has been created of all the Islamic institution, its actualization of shuracracy and its regeneration of Islamic civilization at the global level and its maintenance of a healthy relationship with the Western civilization for the peaceful co-existence of all civilization.

In this book, the author shows us how important the Quran and Sunnah plays its important roles as a reference at the legislative level. There are no decisions made by the group of legislators will escape from the Islamic view. There must not misused their position to fulfill only their needs and desires. Leaders who are fair to the citizens will create a country with peace and harmonized atmosphere.

Apart from that, we know that the Khilafah must be established again in this world in order to prune down all laws that put asides Allah S.W.T as The Law Creator and The Law Giver. Therefore, the struggles to gain that power is a must and should be done with Muslims who have the realization that only Islam can be the highest among all religions. From this book, we have got some advantages and disadvantages based on the contents. First and foremost, the explanation of this book about democracy and shuracracyare very good. To support what presented in this book, the author give brilliant, brief and concise about particular issues. Author also takes the views from well-known scholar such as Sayyid Abul Ala Mawdudi. Next, the author uses many Quranic verses to support her point. She states clearly from which part of those evidences are taken from. It makes the ignorance like us easy to check the proofs in the Quran. By doing so, we can accept the point given by the author without any doubt. For the drawbacks, the language level used by the author in this book is difficult to understand as well. We used the dictionary often when trying to understand well this book. Furthermore, we need to read the sentences repeatedly to grab the point of view that the author tries to convey. Sometimes, the writer uses uncommon or rare words.

From our observation, this book only consists a stack of text layers intensively contributing only in the explanation. This situation makes the reader takes no time to feel sleepy. There are no illustrations in order to attract people to read this book. Moreover, this book is not available in color appearance. It is very good for the author to implement several changes pertaining to the book appearances to make it good as well as its informative writing.

4.0 BIBLIOGRAPHY

Title | Democratization & The Contemporary Islamic Resurgence: Democracy vs Shuracracy | Number of Pages | 128 | Information Resource Centre Call Number | BP 63. K21 2008 | ISBN Number | 978-967-69-0705-9 | Publisher | THINKER’S LIBRARY SDN.BHD | Price | RM18.00 | Year of Publication | 2008 | Place of Publication | THINKER’S LIBRARY SDN.BHD 123, Jalan Jasa 3, Taman Jasa, Sungai Tua, 68100 Batu Caves, Selangor Darul Ehsan, Malaysia. |

Bibliography: Title | Democratization & The Contemporary Islamic Resurgence: Democracy vs Shuracracy | Number of Pages | 128 | Information Resource Centre Call Number | BP 63. K21 2008 | ISBN Number | 978-967-69-0705-9 | Publisher | THINKER’S LIBRARY SDN.BHD | Price | RM18.00 | Year of Publication | 2008 | Place of Publication | THINKER’S LIBRARY SDN.BHD 123, Jalan Jasa 3, Taman Jasa, Sungai Tua, 68100 Batu Caves, Selangor Darul Ehsan, Malaysia. |