BRIEF NOTES:

Written for the IRO (Inter-Religious Organization) in Singapore - by Ustaz Zhulkeflee, the presentation delivered by Bro. Jaafar Mah Li to educate non-Muslims invited by IRO sharing session pertaining to the Islamic perspective and the practices of the Muslims)

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"A MUSLIM PERSPECTIVE ON LIFE, DEATH AND BEREAVEMENT”

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Salaa-mun- ‘alaa - manit-taba-‘al-Huda

(Peace be unto those who follow the guidance)

Before we can understand what death is, one must understand what this life is all about. Where did we come from? Where are we going to? Muslims are taught that all of us come from a spiritual world, the world of Souls (‘alam al-arwah), and then we were transferred in the world of the womb (‘alam raHeem) before coming into this present world (‘alam al-dunya). AND this does not stop here.

After death we will all be placed in the intermediary world of the grave (‘alam al-qobri or barzakh) to await the Day of Resurrection where we will be gathered in the Hereafter (‘alam al-aaakhirah). There is the final destination where we will definitely face God’s Judgment either being placed in Paradise with Allah’s Mercy or suffer punishment of Hell for our own evil rejection of His guidance and Mercy cause us to deserve to face God’s Justice.

We may not have been perfect in this life, yet Islam extends the greatest hope, that of the forgiveness and mercy of God through His religion Al-Islam (The religion of Submission to His Will). Amongst the most important message, the good news as well as the warning, brought by the Last Messenger of God, Prophet Muhammad [pbuh].He is the Conveyor of glad tidings and the Warner (al-Mubash-shira wa al-Nadziira) – who has been sent as a Mercy from God unto all the worlds (Rahmatan lil-‘aalameen) - is this:

‘Say: [Thus speaks God] ‘O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy: behold, God forgives all sins’ – for verily, He alone is much-forgiving, a dispenser of Grace!
Hence, turn towards your Sustainer [alone] and surrender to Him before the suffering [of death and resurrection] comes upon you, for then you will not be saved.”
(Qur’an: az-Zumar: 39: 53)

Muslim perspective of life and death ……..


Whenever a Muslim faces any trial or tribulations in life, any mishaps or misfortune, news of death or calamity, etc. he or she will spontaneously utter a Qur’anic verse:

IN-NAA LIL-LAA-HI WA IN-NAA ILAY-HI RAA-JI- ‘UUN
“Verily, unto God (Allah) do we belong and verily, unto Him we shall return.”
(Qur’an : al-Baqarah : 2 : 156)

Muslims are taught that this life in this world is meant to be a place of trial or testing; a place for every one of us to actualize our potential towards being good or one may choose to be otherwise. Each human is given a limited freewill for the purpose of this test and thus will have to be responsible for our every action. Guided be the Shari’ah (God’s revealed code of law as guidance), Muslim utterly believe in God’s promise for those who do good with goodly reward in Paradise and warning of punishment for evil actions in the Hereafter. This teaching underlines one of the main messages of Islam – the revealed religion of submission to God’s Will, brought by every Prophets of Allah, from Adam until it culminated with the Seal or Last of the Prophethood, Muhammad [salutations of peace and blessing be unto all of them]. God clarifies the purpose of this life here thus:

“He (God) who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.”
(Qur’an : al-Mulk : 67 : 2)

Muslims are taught never to fear death but expect it as something inevitable in this life. It is how well you live in this life that matters rather then how long, because the life of this world is temporary. Those who become overly obsessive of the life of this world, forgetting the life eternal in the Hereafter, is only deluding themselves because this worldly life will have to end with death and we will most certainly be brought to face God’s judgment:

“Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] – whereupon he that shall be drawn away from the fire (of hell) and brought into paradise will indeed have gained a triumph: for the life in this world is nothing but an enjoyment of self-delusion.”
(Qur’an: al-Imran : 3 : 185)

Muslims yearn for a good death. This is to die as a Muslim which Allah s.w.t. has commanded:

“O You who have attained to faith! Be conscious of God with a true consciousness (of Him), and do not allow death to overtake you unless in a state of submission to God i.e. Islam.”
(Qur’an: al-Imran : 3 : 102)

Muslims yearn for peace and contentment by following every percepts of Islam. True peace and tranquility can on be possible through submission and surrender to the Will of the One God (Allah), our Creator and Sustainer unto Whom we shall all have to return – willingly or unwillingly. There is no other god but God. The meaning of being Muslim indicates our willingness in submitting to His Will by following His Messenger, the Last Prophet Muhammad [pbuh] and this ultimately leads us to meet God’s approval, as recorded in the Qur’an:

“O You (human) that has attained to inner peace! Return you unto your Sustainer, well-pleased and pleasing (Him): enter, then, together with My other true servants – yea, enter you into My Paradise.”
(Qur’an : al-Fajr : 89 : 27-30)

“Verily, those who [despite all evidence] are bent on denying the truth – [be they] from among the followers of earlier revelation or from among those who ascribe divinity to others besides God – will find themselves in the fire of hell, therein to abide: they are the worst of all creatures.
[And] verily, those who have attained to faith and do righteous deeds – it is they, they who are the best of all creatures. Their reward [awaits them] with God: gardens of perpetual bliss, through which running water flow, therein to abide beyond the count of time; well-pleased is God with them, and well-pleased are they with Him: all this awaits him who, of his Sustainer, stands in awe!”
(Qur’an : al-Bayyinah : 98: 6-8)

Muslim bereavement ……..

Below are important to be noted by non-Muslims when encountering and socially interacting with Muslims, who may be facing grave illness, calamity or death and of their bereavement:

• Usually a Muslim is reminded to always be positive, with patient perseverance to God’s Decree, in facing the trials and tribulation. Prophet Muhammad [pbuh] said: “Whatsoever a Muslim is experiencing [in his life whether it be [any kinds of] difficulty, pain, sadness, suffering, even that of being pricked by a small thorn, [all these are not in vain] except that such experience is all meant for God to cover or erase his past sins because of it.”
  (Hadith reported by Bukhary and Muslim)
  
  Remind him:
  


• Muslims worldview is always positive, holding good opinion of God and His Decree (Qadha’ wal Qadr);
• Muslims are those who believe in God Who is Most Compassionate, Oft-Forgiving Most Merciful; God Who loves all those who patiently persevere (As-Swaa-bireen) in facing the trial and tribulation of this life and will never forsake those who believes in Him;
• To a sick or dying Muslim, preference must be given to reminding him to utter the “KALIMAH” – Muslim will instinctively know that it refers to professing the credo of [Tawhiid] Absolute Oneness of God - in the Arabic phrase “LAA-ILAA-HA-IL-LALLAAH” meaning “the is no god [i.e. none deserves to be worshiped as Divine] but God”.
  
  Much Qur’anic recitations are also done because these will bring much blessings and through it God instils in him tranquillity, healing and covers us in His all-encompassing Mercy – even to those who merely listens to them.
  
  Therefore:


• Get other Muslims who know how to do these for him;


• Hold to silence and do not cause any distraction when these are being done.


• A Muslim funeral is usually carried out within 24 hours of death;
  
  Therefore:


• If you wish to pay your last respect, you must find out when the body will leave the house; and you may accompany it to the mosque for prayer or even to the graveyard for the burial.
• Visits and condolences can be offered to the bereaved family in the subsequent days after burial.
• The body is bathe, shrouded and prayer is performed over the body;
  
  For information:
  
  - These are now carried out by benevolent Muslim association and casket companies;
  - These are solemn ceremonies which, in some cases, others may be allowed to observe;
• The men usually are actively involved until the burial;
  
  For information
• A Muslim grave is about 6 feet in length, 2 feet wide and 6 feet in depth;
• Body is lowered into it, laying as in sleeping position but slightly tilted on the right shoulder with face exposed to the earth facing the Qiblah (facing Makkah);
• Planks are then placed over so that it formed like a small chamber, before the earth are filled back above it until the top formed into a mound, about one foot above ground and then 2 headstones with name of the deceased are placed as markers;
• Those wishing to convey condolences to family member must observe rule of (male/female) segregation in Muslim gatherings;
• Contributions are customarily accepted but for those sending wreath, do deliver it on the burial day to the cemetery and not to the home;

For information:

• Muslims usually do not give wreath but donate cash for the family to defray whatever funeral expenses incurred, and for supply of meals for the bereaved family during the days of bereavement;

• For the deceased, it is enjoined that surviving Muslims should make special du’a (prayer) for him; forgive any wrongdoings ever done by the deceased towards them; settle whatever debts owed by him (if any); do charity and good works or make endowment and donation in the deceased name; always to keep good memory of him through assisting and to offer whatever support towards his bereaved family,
  
  
  Wa Allaahu a’-lam

Wabil-laahil - Hidaa-ya wat-tau-feeq
Was-salaa-mun- ‘alaa - manit-taba-‘al-Huda

Responding to the Question ........

POLYGAMY : WHY DOES ISLAM PERMITS IT? IS IT STILL RELEVANT?

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(Ustaz Zhulkeflee responds to e-mail query from a non-Muslim regarding

polygamy and Islam - usually a common subject to question from those who may

have misunderstood the teachings of Islam and practices of Muslims)

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The following question was received:

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"I got your mail id from a friend of mine, Muneerah. I am trying to understand Islam. Would like to clarify some of my doubts with you. Thanks for your time. In Quran, there are lot of instances where the statements sound like something made up by some people with vested interest. For example, allowing men to have more than one wife etc. Looks like they were made up for the convenience of the people who were in command at that time. Even if this could be justified by the fact that lot of men dies in the war, how come it is still relevant?

I have a few more questions that I would like to ask later.

Once again, thanks for your time.

May God bless you.

Regards
Thiru Moorthy

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Bro, Thiru Moorthy,

I'll be glad to assist in anyway that I can.

Let me respond to your statement:

"In Quran, there are lot of instances where the statements sound like something made up by some peoplewith vested interest."

In the above statement, your conclusion seems to be based on ‘hunch’ or what is called “wahm”. The phrase “sounds-like” betrays the lack of insight into the history of al-Qur’an. Surely, relying on hunches is not being intelligent. Please remember that the Qur’an from the beginning when it was revealed and expounded, is claimed as a direct revelation from God. It’s perfect Arabic (previously unheard of) and inimitable beauty is the proof that was presented as challenge to the Arabs then. None was able to refute this claim. Even the enemies of Islam then had to concede that it is something, which they had never heard of, nor were they capable of producing the likes of it.

If by ‘people with vested interest’ you are referring to Muhammad s.a.w, and by this you would suggest that this religion was spread for the sake of ‘some people’ meaning Muhammad’s self-interest, then tell me what did he benefit out of this? He was already married to the richest widow in Makkah; already well-respected and highly regarded by all in Makkah (in fact they called him ‘Al-Amin’ (the Trustworthy) ); his family affiliation is one of the most respectable in Makkah; he was offered more wealth, power to rule or even women if wanted in return for not continuing with his mission to preach the Qur’an and Islam. Yet he rejected such opportunity, and he together with the Muslims were all persecuted until they had to migrate.

And if you think that perhaps those verses you are referring to since it may have come only in the later part of his life, i.e. in Madinah, then my question is “If so, wouldn’t this be obvious then to the majority living there for them to level such accusation? But there weren’t any such objections raised!

Your statement: For example, allowing men to have more than one wife etc. Looks like they were made up for the convenience of the people who were in command at that time.

Firstly your statement ‘Allowing men to have more than one wife’, let us start by putting things in their proper perspective. Even before those verses, not only the Arabs but in many other societies, men have been practising polygamous relationships. It was in fact ‘unlimited polygamy’. Also the women before Islam had no status except to be regarded as property that can be discarded by men. Islam came to correct this. To elevate women to their rightful place, women were accorded equal status as wives. The institution of Family was paternalistic i.e. man are to be held responsible in providing and maintaining guardianship over women, be they his wife, his daughters (as long as she is single unmarried), his sisters and nieces (if their father is deceased and she remains unmarried even divorced). Marriage was stressed and adulterous relationship strictly forbidden. But Islam is not rigid in advocating only monogamy but it recognises that under exceptional circumstances, polygamy can be accommodated. It must again be stressed that polygamy was not started by Islam. In this light, although such possibility for polygamy is acknowledge by Islam, yet none (no religion previously) before this has put a cap on how many wives can a man marry.

The verses that you are concerned with came to limit the number of wives, which a man could have, it did not start polygamy. To do justice, please refer directly to what it says:

“And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you – [even] two, three, or four; but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one – or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course.” (Surah an-Nisa: 4: 3)

My question to you is “Which religious scriptures clearly stipulate monogamy as the norm for marriage?” And polygamous relationship abounds in every culture and civilisation, again my question to you is “which religious scriptures clearly limit such marriage’? If you can show me, whether in Bible or other?

In the above verses (especially: "then [only] one") is a very clear statement stressing monogamy as the rule. No other scriptures in any other religion (in my knowledge) has ever explicitly limit polygamous marriage, except the Qur’an. Yet, Islam also allows for, under exceptional circumstance, and after stating the strict condition of ensuring treatment towards them with equal fairness as wives, it still limited polygamy up to only four.

Your statement: Even if this could be justified by the fact that lot of men dies in the war, how come it is still relevant?

Al-Islam, as a way of life, has been perfected and there will be no other prophet after Muhammad s.a.w. In other words, all principles for the guidance of mankind has been established (in the Qur’an as well as the pattern of life of Prophet Muhammad s.a.w.). So apart from stipulating monogamy as the norm in marriage, there must be provision for exceptional circumstances where polygamy could and should be allowed (as you have agreed by mentioning e.g. war). Yet you questioned the relevance of it today? Aren’t there wars still going on in the world today? In Chechnya, in some parts of Africa etc.

And it is not only in instances of war. Do you know that there is a world wide surplus of women in many parts of the world? (E.g. America has 8million more women than men; Russia, about 9 million). In these countries, even if all the men were married, you’d still have women deprived of a husband. How to solve? And such women do have illicit relations with married men, without any privileges given to them as a legal wife. These married men (having such polygamous relationship), many of them can actually maintain these women as wives with equal rights, but they cannot do so because of the bigamy law. Claiming the moral rightness of monogamy in their institution of marriage, and yet in reality many of their men frequently indulges in polygamous relationship, is indeed a gross hypocrisy.

Or another example is when a wife suffers a debilitating disease, where she could not fulfill her conjugal role, and the husband would like to seek fulfilment of his needs. Can’t he still maintain her as a wife and be permitted to marry another? Or do you recommend divorce for such cases or would you encourage adultery? Do remember that Islam totally abhor adultrous practices and it even specify strict punishment to those committing them. So, to divorce the sick wife would be most unkind, and disallowing marriage to another would surely tempt the husband into committing adultery. Where is the justice? I hope you can see, not only justification but also the compassion in the Islamic law.

These above are some example of it’s perennial relevance.

In conclusion, let me quote you J.E. McFarlane in “The case for Polygamy":

“Whether the question is considered socially, ethically or religiously, it can be demonstrated that polygamy is not contrary to the highest standards of civilisation …… The suggestion offers a practical remedy for the problem of the destitute and unwanted female; concubinage and distressing spinsterhood”

Hope that your query has been adequately answered. Feel free to enquire or better still to come visit the association. Do not worry, we do not and cannot compel anyone in matters of faith. But we love knowledge and fair exchanges.Truth will be clear from misguidance, and every right thinking person can find out for themselves the truth - as long as there is sincerity in our hearts.

May God guides us all to the Truth.

WaAllaahu a'lam

Zhulkeflee

APPENDIX VI - "AURAT ISSUE"

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Q&A: Muslim headscarves

BBC NEWS - Wednesday, 17 December, 2003, 15:40 GMT


The French President Jacques Chirac has backed proposals banning the wearing of Islamic headscarves in schools. The BBC's religious affairs correspondent, Jane Little, examines the controversy that could affect millions of Muslims.

Q: Why has this row over the wearing of headscarves erupted
now?

The French have been debating this issue for two decades, but it has intensified in the past couple of years with dozens of girls expelled from school for refusing to remove their head covering.

Few things declare religious identity so emphatically. The visible Muslim presence has therefore added a pronounced religious dimension to rising French concerns about immigration and integration.

In addition, many French people regard the headscarf as a symbol of oppression of women, as well as the embodiment of a political worldview that rejects secularism and even, for some, embraces Islamic extremism.

And then there is a centre-right government under pressure from the far right National Front and facing elections next year. Polls on the issue suggest that between 60-70% of the population supports a ban on the headscarf in school, making it a potential vote winner.

Q: Why is there such sensitivity to overt religious symbols in a
Catholic country?

Secularism in France has a unique definition, more accurately expressed in the French term "laicite." The constitution aimed to end the domination of the Roman Catholic Church over the state. There ensued much conflict between the church and secular authorities and an atmosphere of anti-clericalism emerged.

The matter of public religious symbols has been ambiguous though. In 1989 a court ruled that the wearing of religious insignia in state schools was permissible as long as it was not done with the aim of "pressure, provocation, proselytism or propaganda." Much of the debate has focused on whether certain symbols fall into these categories.

Q: Will French Muslims be able to challenge the law in Court?

They will. There are clearly different interpretations of a French constitution that protects freedom of conscience, education and expression of religious belief. France is officially a pluralistic society and many Muslims argue that their rights to express their religious identity would be infringed by this law. Muslim women who wear the headscarf insist it is nothing to do with politics, but about dignity and obedience to God. Banning the wearing of it, they maintain, would require them to disobey their religion, or compromise their education.

If a challenge in the French courts failed, they could also take the case to the European Court of Human Rights. Article nine of the European Convention on Human Rights enshrines the freedom to manifest one's religion or beliefs, subject "only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others."

Q: Apart from the French Muslim community, are other religious groups
also angry about this law?

Yes, Christian and Jewish groups have also reacted angrily to proposals for a ban on "overt" religious symbols in schools. As well as having the biggest Muslim community in Europe, France also has the biggest Jewish one. While one Jewish group had no problem with the ban, the Grand Rabbi of France, Joseph Sitruk, opposes it and has appealed for tolerance.

Others of no particular affiliation have argued that unity comes not through uniformity but through diversity. Far from encouraging integration, they say, it will do the opposite, victimising Muslims in particular (most of whom are North African immigrants) and potentially pushing some towards political extremism.

It will also probably lead to more private, confessional schools. There are hundreds of private Catholic schools, but the first Muslim school, a junior high school in Aubervilliers, outside Paris, opened only two years ago.

Q: Can Muslim girls wear headscarves to schools in other parts of
Europe?

Yes, although the situation is very chequered. In Britain, Muslim girls are free to wear the headscarf. In Germany there is a heated debate over the issue and some states are considering banning headscarves in schools.

The most striking parallel with the current situation in France is Turkey. There the secular republic has banned headscarves in public institutions. That has led to many girls being excluded from the public system.

In France headscarves are already forbidden for people working in the public sector, but that rule - which is not a law - is occasionally broken. A Muslim employee of the city of Paris was recently suspended for refusing to take off her scarf or shake men's hands.

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BBC NEWS – UK edition
http://news.bbc.co.uk/1/hi/world/europe/3328277.stm
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Perspective!! -

APPENDIX V - "AURAT ISSUE"

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U.S. to defend Muslim girl wearing scarf in school.
Federal position will oppose Oklahoma school district policy

Terry Frieden
CNN Washington Bureau
Tuesday, March 30, 2004 Posted: 10:12 PM EST (0312 GMT)




WASHINGTON (CNN) -- The Justice Department announced Tuesday the government's civil rights lawyers have jumped into a legal case to support a Muslim girl's right to wear a head scarf in a public school.

Assistant Attorney General for Civil Rights Alex Acosta said government lawyers would support 11-year-old Nashala Hearn, a sixth-grade student who has sued the Muskogee, Oklahoma, Public School District for ordering her to remove her head scarf, or hijab, because it violated the dress code of the Benjamin Franklin Science Academy, which she attended.

The girl continued to wear her hijab to school and was subsequently suspended twice for doing so. The family appealed the suspensions, which were upheld by a district administrative hearing committee. Her parents filed suit against the Muskogee School District last October.

On Tuesday the federal government filed a motion in a federal court in Muskogee to intervene in support of Nashala's position.

"No student should be forced to choose between following her faith and enjoying the benefits of a public education," Acosta said in a statement accompanying the government's court filing.

The Council on American-Islamic Relations -- which has often been critical of the Bush administration's policies -- praised the government's support in the case.

"This moves comes in a time when the Muslim community feels like they are being singled out and their civil rights threatened," a statement from the group said.

"The news also sends out a message to the international community, especially some European countries where the wearing of the head scarf is being banned, that America will defend its citizens' religious freedoms."

With the move, the U.S. government takes a position directly opposite that taken by the government of France, which earlier this year banned Muslim head scarves in public schools.

The dress code in the Muskogee schools prohibits students from wearing hats, caps, bandannas or jacket hoods inside school buildings.

"We certainly respect local school systems' authority to set dress standards, and otherwise regulate their students, but such rules cannot come at the cost of constitutional liberties," Acosta said. "Religious discrimination has no place in American schools."

In its complaint, the government said the school district violated the equal protection clause of the 14th Amendment, which it said bars states from applying dress codes in a discriminatory manner. The government asked to have the dress code policy revised.

The government court filing said Nashala was allowed to return to school wearing her hijab at the conclusion of the second suspension while the school district considered whether to re-evaluate its policy.

The school maintains that Nashala remains in violation of the dress code and is subject to further suspension at any time. In its motion to intervene, the government sought to assure the court that its move would in no way delay the private case brought by the family.

The government said it might want to depose additional witnesses in the four months remaining for the parties to complete discovery.

There are more than six months before the trial is scheduled to begin in Muskogee, seat of the Eastern District of Oklahoma.

Last year, a Florida judge rejected a woman's request to have her face covered by a veil for her state driver's license photograph.

The woman, a Muslim, argued that a state order to remove her veil infringed on her religious beliefs.

The judge agreed with the state that allowing a face to be covered for an identification photo could be exploited by terrorists.

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Extract from CNN
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Go to : APPENDIX VI

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APPENDIX IV - "AURAT ISSUE"

---------------------------------------- Extract from IslamOnLine ---------------------------------


Hijab Religious Obligation, Not Symbol: Egypt's Mufti
By Sobhi Mujahid, IOL Staff


Egypt's Fatwa House asserted in a new fatwa, a copy of which was obtained by IslamOnline.net Sunday, December 21, that hijab is an obligation on Muslim women wherever they are and not a religious symbol.

The fatwa came in response to French President Jacques Chirac’s support for a legislation banning hijab in state-run schools under the pretext that it is a religious symbol like the Jewish skullcap and the cross.



Egypt's Mufti Ali Goma said hijab is an obligation on all Muslim consenting female adults, as firmly established in the Holy Qur'an and Prophet Muhammad’s hadiths as well as unanimously agreed upon by Muslim scholars. He cited the noble Qur'anic verse, which reads: "O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful."

In press statements on Friday, December 20, Goma said Islam orders consenting female adults to wear hijab as obligatory religious clothing, unlike the cross in Christianity and Kippa in Judaism.


Prominent Islamic scholar Sheikh Youssef Al-Qaradawi had also refuted the planned French ban asserting: "It is a common mistake to call hijab a religious sign, as it could not strike the mind of hijab-clad women to wear it for declaring their religious beliefs."

He asserted that unlike the cross and Kippa, the hijab has a religious function, namely "to cover the Muslim woman’s hair, neck, throat and the upper part of her chest."

More Condemnations

Meanwhile, the Union of Islamic Organizations in Europe denounced the French decision. In a statement, a copy of which was faxed to IslamOnline.net, it said asserted that Muslims throughout Europe do respect the laws of their respective countries but regard the French ban as a blatant infringement on their right to freedom of religion.

It made clear that the planned law would coerce Muslim women into disobeying the rules of their religion, which is by no means acceptable. The massage said Muslims in Europe do not want to be forced to choose between violating rules of Islam or integrating into the European community.

The union ruled out any contradiction whatsoever between Islam and integration, noting that the real problem lies with those who misinterpret secularism as a restriction on religious freedoms and obstacle to plurality.

The statement urged all religious communities, Islamic and human rights organizations in Europe to stand up firmly to the French anti-hijab drive, which violates a human right enshrined in relevant European laws and the Universal Declaration of Human Rights.

It warned that forcing Muslim women to remove their hijabs would make them feel discriminated against. The statement also called on Chirac and the French government to heed the serious consequences of the planned ban.

The Union's chairman, Ahmad al-Rawi, said Saturday the French move was evidence that France had misinterpreted secularism and tailored it for its own requirements in a sharp contrast to the situation in other secular European countries, notably Britain.

The planned legislation has drawn a barrage of Muslim criticism worldwide, with British Muslims saying such laws are only issued by "authoritarian governments and not liberal democracies".

IslamOnLine

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Go to : APPENDIX V

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APPENDIX III - "AURAT ISSUE"

--------------------------- Extract from Aljazeera.net ---------------------------

Tantawi: France has right to ban hijab

Wednesday 31 December 2003, 11:32 Makka Time, 8:32 GMT

One of the leading voices in Sunni Islam has defended France's right to ban Islamic headscarves in state schools.

Before talks with French Interior Minister Nicolas Sarkozy on Tuesday, al-Azhar shaikh Muhammad Sayyid Tantawi said Muslims living in non-Muslim countries coerced into obeying the law could do so.

"If a Muslim woman is in a non-Muslim country, like France, for example, and the officials there want to pass laws which are contrary (to Islam) on the question of the headscarf as it relates to the Muslim woman, then that is their right which I cannot interfere with as a Muslim," he said.

"In that case, if a Muslim woman observes the laws of a non-Muslim state, then from the point of view of Islamic law, she has the status of acting under coercion."

Secularism

A committee of French experts has recommended banning "conspicuous" religious insignia - including the hijab, the Jewish kippa and large crucifixes - from state schools.

The committee has said religious insignia are incompatible with France's secular identity.

But Islamic groups around the world have condemned the proposal, which was backed by French President Jacques Chirac.

They say it is an attack on freedom of religion, and will alienate France's five million Muslims rather than integrate them.

Jafar Abd al-Salaam, a professor of International Law at al-Azhar, told Aljazeera that Tantawi's statement was a personal opinion that was not binding on other members of the institution.

He added that although the hijab was not one of the most crucial issues in Islamic law, no state had the right to interfere with religious freedom.

Massoud Shadjareh from the Islamic Human Rights Commission was appalled at Tantawi's comments.

"The French hijab ban is a backdoor policy to encourage Islamaphobia in the country and to further alienate Muslims," he said. "The ban will effect millions of French citizens and goes against the basic principles of human rights, the right to practice your faith."

Influential leader

As head of al-Azhar, shaikh Tantawi is one of the world's most influential Islamic leaders.

However, he is also no stranger to controversy.

Appointed to his position by President Mubarak in 1996, many view him as a political stooge charged with rubber stamping the government's domestic and foreign policies.

In the past he has stoked controversy by condemning human bombings in Israel, which many Palestinians say is their most effective way of opposing Israeli occupation.

He also criticized Saddam Hussein for not going into exile and sparing his country the trauma of invasion, and said the US-led war on Iraq was not a crusade against Islam.

On the other hand, the cleric gave his blessing to any volunteers who wanted to help Iraqis fight the invaders, even potential human bombers.

Aljazeera + Agencies

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go to: APPENDIX IV

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APPENDIX II - "AURAT ISSUE"

------------------------------------ Extract of the letter -------------------------------------------

PERGAS's response to the White Paper on Jemaah Islamiyah

1. PERGAS value the steps taken by the government in making public the document and information regarding the arrest of the JI members in the white paper. It augurs well as it reflects transparency on the part of the authority and shows its concern towards the people. The white paper on the Jemaah Islamiyah also provides recomendations as to how we can address the danger of terrorism in our midst.

2. From the information on the investigations given in the paper, we acknowledge that such group would pose a great danger and may escalate into terrorism if it left unchecked. This threat of terror may result in destabilizing the peace of our nation and the cohesion of our society.

PERGAS once again reiterates our stand in also upholding and safeguarding the well being of our multi-racial nation because Islam, evidently, also enjoins this. And we reject any effort of any group who tries to set aside this concern of safeguarding the well being of every citizen without just reason, and who choose the path of violence and destruction.

3. The proposal and recommendation to step up efforts of vigilance and mutual precaution is necessary, but we hope that whatever steps taken would not impede any citizen's valid religious practices, or display intolerance which may invite suspicion and mistrust between others (non-Muslims) with their fellow Muslim citizens in Singapore. To the Muslims generally, this incident should awaken us towards the importance of being equipped with the correct Islamic knowledge and worldview through authentic sources and religious teachers whose competencies on Islam are acknowledged. Only by eradicating ignorance of Islam amongst Muslims can we effectively avoid the general masses from being misled into following such deviant ideologues.

3. (As for) Recommendation for the monitoring of those engaged in the teaching of Islam for the masses, PERGAS has all along been concerned and committed towards this effort, as also MUIS. Just as MUIS, PERGAS also keeps a register of all our Asatizah (Islamic religious teachers) and students of Islam under our tutelage, including their background datum. We have already cooperated with MUIS in sharing information regarding our Asatizah.

PERGAS even feel that mere monitoring is insufficient without an efficient system for accreditation of Asatizah and Du'at (propagators or missionaries of Islam). Regarding this, PERGAS, as the Association of Islamic Scholars & Religious Teachers in Singapore, has already embarked by establishing our council of elders (Majlis Mashayikh) amongst our Islamic scholars, which will serve as a pillar to our accreditation system within PERGAS. Other steps will include the providing of special courses and training programmes for Islamic religious teachers; to formulate a Charter as guidelines for all Asatizah and Du'at; and many other programmes are being planned. We realize that our efforts in this requires support from the general Muslim masses in Singapore. On the basis of the teachings of the Qur'an and As-Sunnah (traditions of the Prophet) which we uphold, every effort of cooperation with MUIS will be further strengthened and continued. This will also include providing information and public education to the general Muslims to inform them of our efforts on this matter, as their support and the support of every concern citizens are important for the success of this endeavor.

5. From this incident, we feel that our local Madrasah education system is an important institution in laying the foundation of nurturing correct (legitimate) Islamic education that in its implementation considers the Singapore social contexts. We hope that Singaporeans understand this and support every effort of the Muslims in Singapore to strengthen this institution and not raise any suspicion as to its existence. If its existence was to be affected, this will only open (and give) the opportunity for foreign radical ideologies to gain adherents here.

6. Steps to strengthen social cohesion as a means of averting suspicions (mistrust) amongst the various races and religions are an important step. We agree to our government's concern regarding this and support the continuance of this effort. At the same time we are worried that there are side issues which are regarded as important to a particular group as these are evidently a valid requirement of their religion, but yet are not recieving due attention and toleration by others for them to practice it. Example is the 'Tudung Issue', a specific Islamic requirement for Muslim girls who have attained the age of puberty. By not resolving this issue, we fear that some section of our citizens may become disenchanted with our concept of freedom of religious practices. This issue has already raised dissatisfaction and if left unattended would lead to feelings of mistrust by one group towards the others. We are concerned that if this is not resolved amicably and convincingly, every effort towards wanting to strengthen social cohesion (amongst the races) would only be seen merely as a mere slogan chanting. To forge a more meaningful social cohesion, it must seriously consider and respect the differences existing amongst the various ethnic groups in Singapore. To regard it as insignificant or setting aside (disregarding) something seen as very important for one minority group with the excuse that we have to look into the interest and well-being of the majority should not be too often used as an excuse.

7. PERGAS would like to register our concern regarding misconceptions about Islam, which if it is not corrected may lead to negative reactions of other groups towards the Muslim community. Efforts to correcting these misconceptions must be by referring to valid sources. Allowing any ideas which aims at inciting towards violence using Islam as the label, or radical ideas which aims to tarnish the sanctity of Islam and thereby affecting the believe of Muslims, disregarding the accepted authoritative Islamic methods and authentic sources, if allowed to spread amongst Muslims, would only worsen the situation. These have indirectly undermined and challenged the general lay Muslims belief, for it gave the opportunity for some people to disparage respected scholars of Islam and Islamic leaders in the region. The specific example we are referring to is the recent Forum conducted by ISEAS (Institue of South-East Asian Studies) where in our opinion, many misleading views and questionable assertions were given an audience which may endanger the established beliefs and practices of Muslims in this region. It is most unfortunate that these (speakers) were projected as though they are the spokespersons representing Islam.

8. May Allah protects us all in Singapore from every dangerous threat.

And Allah Knows (all)

And (May there be) Peace

Ustaz Mohamad Hasbi Bin Hassan
President
PERGAS

16 JANUARY 2003/13 ZULQA'EDAH 1423

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go to: APPENDIX III

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Appendix I - "AURAT ISSUE"

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“PERGAS AND THE TUDUNG ISSUE”
(Translated into English from the statement in Malay)

PERGAS as an association with the responsibility to strive for the aspirations and pristine values of the Islamic faith is very concern regarding specifically, the ‘Tudung’ issue in the national school and the general issue on the hijab. Our committee is currently discussing and analysing the issue and plans to issue our comprehensive views and comments on the matter soon. InsyaAllah (God willing).

For the moment PERGAS wish to lay down several important principles relevant to the issue. We are of the opinion that these principles, apart from it being based on the teachings of the religion, it would also be upholding justice and fairness to all the citizens in Singapore in general. These principles are:

Firstly:

1) Aspiration towards forging national integration amongst the citizens of Singapore is shared by each and every one and should be the responsibility of every community of diverse background in our country.

The process for national integration must start with creating a common clarified understanding of the conceptual framework first. The philosophy, objective and principles must be understood, agreed upon and upheld by every community such that (national) integration can be effectively and meaningfully achieved.

On this basis, PERGAS appeals to the government to allow the opportunity for every (sector of the) community, be they at governmental level or the general public, to continue with the debate on this concept of national integration. This is especially so because the government has stressed this (i.e. national integration) as (one of the) reasons for implementing the school uniform rule

We are concerned that the result of efforts towards forging national integration may fail to be achieved because some sectors of our community are doubtful (suspicious) in accepting the argument on the correlation between the removal of the tudung with national integration. We even envisage that (national) integration would never be achieved if a minority group in our country feels compelled (coerced) into having to dilute its (moral) values and religious principles just so that uniformity with the majority can be attained.

Secondly:

2) Guidelines and guidance from the (Islamic) scholars and religious experts regarding a legal rule is crucial for the common benefit of its community (ummah).

The current trend (in vogue) in the Muslim world regarding whatever important issues faced by its community would have to be discussed and decided collectively (jama’i) or by consensus, examples like in the institution for religious guidance (Fatawa), research and the like.

PERGAS hope that any statement made, which relates to Islamic rulings for the Muslim community, would not be issued individually, since it is imperative that the process of discussion to derive any juristic opinions be done collectively (by consensus amongst the experts), to avoid confusion and conflict amongst the general public.

Further efforts, which are constructive and positive, must be carefully planned and executed. Amongst these, which we can explore, is to revive the culture of dialogue based on (the principle of) respect for each other and trusting (mutual confidence) between every community.

(We believe) this is also the new culture and values which our government wish for its citizens to practice for the sake of moulding (strong sense of) nationalism and Nation (building), where its citizens actively participate in the process and where common problems are solved through consensus and dialogue.

And with (our greeting of) peace

USTAZ MUHAMAD MUHAMAD ISHAK
HONORARY SECRETARY
ISLAMIC SCHOLARS & RELIGIOUS TEACHERS’ ASSOCIATION (SINGAPORE)

2 FEBRUARY 2002 / 19 ZULQA'EDAH 1422
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go to APPENDIX II

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Responding to the question…

(Ustaz Zhulkeflee Hj Ismail response to a convert's question, which was published in "The Muslim Reader" - a quarterly magazine of MCAS (Muslim Converts Association of Singapore), Peng Geck Avenue)

CAN A MUSLIM CONVERT PATICIPATE IN THE CHINESE NEW YEAR?

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In the name of Allah, Most Gracious, Most Merciful

Dear
brother, as-salaa-mu-'alay-kum,

I was told by a religious teacher that Muslims cannot participate at all in celebrations of the non-Muslims. Being a Chinese convert, this advice places me in a very difficult situation because it would imply that I have to cut myself off from all social functions involving my non-Muslim family.

Wouldn’t this confirm the notion that when a Chinese embraces Islam, he would become a Malay? When I tried to ask clarification as to whether I can participate in the coming Chinese New Year celebration, the answer was a blunt “NO! It is Haram to do so. Muslims cannot imitate non-Muslims in their customs! ” I suspect that this religious teacher’s view could be a personal opinion and regarding this time I am still unclear about my position as a Muslim who is a Chinese. Can I celebrate Chinese New Year, etc? What is your comment regarding this view?

I seek your kind attention on this and hope to receive an explanation of the Islamic
view on the matter.

Your brother in Islam,

Muhammad Faizal Tan

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Brother Muhammad Faizal Tan,

Islamic rules (as to what is lawful or unlawful) should be based directly on clear principles found in the Quran and authentic Ahadith. In matters of interpretation of rules, there may be differing opinions of scholars. About whether a re-evaluation of the basis which they had reached their decisions on can still be made, refer to what Allah [the Glorious and Exalted] has said:

“…and if you are at variance over any matter, refer it to Allah and the Messenger, if you (truly) believe in Allah and the Last Day. This is best (for you) and best in the end.”
(Qur'an: Surah An-Nisa’ :4:59)

I beg to differ from the view held by that religious teacher mentioned by you because I have not come across a clear, explicit (i.e. without a need to interpret anymore) basis for this. Therefore, it is at best his own interpretation for which the basis for his decision is yet not known to me. Even then, I shall be happy to consider them if they are available. In studying the case for Muslim converts, the interpretations and application of any rulings must be taken into consideration the following Islamic principles:

• Preferring the easier way to that which is difficult in matters where it is not explicitly unlawful.“make it easy, do not make it difficult, convey glad tidings and do not cause them to run away”.- (Hadith of the Prophet s.a.w.)

• That a converts’ attitude and behaviour in life will directly influence his non-Muslim family’s view of the teaching of Islam. Therefore whatever advise given to convert must be accompanied with teaching him on the appropriate manner of how to explain them to the family, so that they do not misinterpret the converts’ action. The best advise is to remind the convert that whatever things they project in their life, it will be seen by his family as representing Islam. Therefore, their duty to explain the misconceptions about Islam is best done through their attitude and behaviour towards their family. They must strive to be better, than before they became Muslims.
  
  “…that you might be witnesses to nations..”- (Qur'an: Surah Al-Baqarah: 2:143)

• A convert must not be allowed to neglect his obligations in his relationship to his family especially towards his parents; and it must be seen as a long-term strategy to win them over to Islam. There are some Muslims who advise converts to leave their family who are non-Muslims. Whatever may be the reason (right or wrong) this usually gave the convert the impression (and to some the excuse) that they can do away with all their family obligations. This possible reaction of certain converts must be kept in mind when advising them because it can be abused and harmful to the image of Islam.
  
  “…and bear them (your parents) company in this world’s life with kindness..”- (Qur'an: Surah Luqman: 31:15)

• Any rites or practices which is directly linked to other religious beliefs or which is contrary to Islam is to be totally avoided. But, tolerance and the spirit of accommodating the various ethnicity and cultures have been one of the strength of Islam, leading to its rapid spread. Islam in fact encourages distinctness in ethnicity; unity of Faith amongst the diversity of race. Let us not forget the beautiful message to the mankind in the verse:
  
  “ O Mankind! Behold, We have created you all out of a male and female, and We have made you into nations and tribes, so that you might come to know one another. Verily the noblest of you in the sight of Allah is the one who is most deeply conscious of Him. Behold, Allah is all-knowing.”- (Qur'an Al-Hujurat: 49: 13)
  
  It is understandable for some amongst us, who wants the Muslim convert to assimilate into the Muslim community fast. But in most cases, we tend to adopt a simplistic but negative approach, which would lead to a total eradication of the converts’ own ethnicity. This may be the reason how the misconception that “Islam is a Malay religion” came about.

• In matters of the principle of faith and worship, there can be no compromise [except when one is compelled by physical harm or death, which comes under “Dwaruu-rah”]:
  
  “Say: …..I do not worship that which you worship..” – (Qur'an: Al-Kaafirun: 109:2)
  
  “(FA-MANDW-DWUR-RA) But if one is forced by necessity without willful disobedience, nor transgressing due limits- then is he guiltless for Allah is Oft-Forgiving, Most Merciful.”—(Qur'an: Surah Al-Baqarah: 2:173)
  
  

With these preliminaries, let me respond to specific points raised in your question:

“Can a Muslim convert participate in the Chinese New Year celebration?”

Firstly, what is Chinese New Year? As I understand it, the Chinese follow a lunar calendar system except that it will be adjusted cyclically, to coincide with the solar system after a certain number of years. Unlike the Islamic lunar calendar, their calendar tries to ensure that the seasons will be somewhat fixed. In this system, the celebration of their new year is to usher in the “Spring” – [Chun] symbolically to represent the new birth after a long almost lifeless winter season. Indeed we can understand the rationale for their celebrating it. Chinese customs are inevitably linked to tradition and practice begun in China, which enjoys the four seasons (spring, summer, autumn, and winter), which perhaps many Malays might not be able to appreciate. Its origin, therefore, as I have been made to understand, is not linked to any religious belief (unlike Christmas which is linked to the Christian belief concerning the concept of salvation- birth of a “saviour”).

Being a Chinese, to participate in this New Year is not at all wrong, as this is part of culture as a Chinese. Except that in the celebration, as a Muslim, you must not imitate any of the rites or ceremony involving worship, nor accept certain superstitious belief connected with the New Year, which many Chinese believe in.

“What are your comments on the religious teacher’s ruling saying that it is forbidden?”

I am aware of some people’s concern that Muslims “cannot imitate non-Muslims”. The basis for this opinion seems to be a Hadith from the Prophet (pbuh):

MAN TA-SHAA-BAHA BI QAU-MIN FA-HUWA MIN HUM
Whosoever imitates [the way of] a people he becomes [included as] one of them. - (Hadith.)

The tendency for some people to be strict and literal in their interpretation of this Hadith could be the reason [or basis] for that religious teacher’s ruling. But let us not be parochial (narrow) and shallow in our understanding of this Hadith. We need to qualify the word ‘imitate”: what does the Prophet (pbuh) mean by this? Imitate what? Does it also mean therefore, that in our dressing, our use of materials, and the speech and language, the science and technology etc. we must not imitate any of them? Lest, we become one of them? Is the Muslim community a homogeneous and monolithic one projecting only what is familiarly Arab or familiarly Malay? And that they are to be rigidly different? Does Islam therefore close itself to all other (alienate) culture and customs? To strictly say that we cannot imitate any of the ways of the non-Muslim is surely inconsistent with the way of Islam. Islam regards learning from others as an important principle to Muslim growth. The concern here is for us not to be regarded as a non-Muslim, and therefore it relates to the matters of our faith or our practices connected to belief; to be careful of not compromising principles which we, as Muslims holds, which is distinct from unbelievers. There surely is a difference between what constitute a race and religion. Can a Chinese Muslim not retain his Chinese-ness, just as the Malay Muslim retains his Malay-ness, as long as they both remain Muslims? The multi-racial ness of Islamic community begun during the time of our Prophet (pbuh) where non-Arab companions were accorded names identifiable with their respective race viz. al-Farisi (the Persian), ar- Rumawi (the Roman), al-Habashi (the Abyssinian) etc. How can we deny the Chinese-ness of our convert brothers?! Our Chinese Muslim brothers belong to their community and there is wisdom in making their community realize that their being a Muslim does not take away their race because, too often, Islam is being regarded as a Malay religion. To think of it again, this Hadith is irrelevant to our converts, because they (racially) already belong to their racial group. What is the fear of them being categorized as Chinese? They are already Chinese! And a Chinese can still be a Muslim, can’t he?

Another probable reason is a Hadith where the Prophet (pbuh) said:

“ABDA-LAKU-MULLAA-HU BIHI -MAA KHAY-RAN MIN-HUMAA: YAUMA-AL-AD-HAA WA YAUMA-AL-FITR”
“Allah has changed for you better things than these two, [they are] the day of sacrifice and the day of Fitr”—(Hadith reported by Abu Dawuud)

The full context of this saying as reported by Anas [r.a.] was particularly referring to the two days, which the Medinan used to make merriment (play and celebration). When asked by the Messenger (pbuh) as to what these days are [all about]? They said that these two days are [called “Nauruj” & Meherjan”] which have been celebrating since the Days of Ignorance [i.e. before they became Muslims]. Then the Messenger (pbuh) responded with the above reply. Some interpret this to mean that therefore, any other forms of celebrations [observed before Islam] would be considered “Haram” (forbidden) for Muslims.

Other scholars, on the other hand, view this Hadith as showing how historically 'Eidul-Adha and 'Eidul-Fitr’ has replaced two previous celebrations among the Medinan; the Hadith does not indicate that every other forms of celebration is forbidden. Also it can be deduced that 'Eidul-Adha and 'Eidul-Fitr’ is much superior than any other celebration. And that celebrating it is sanction as a form of ‘Ibadat. (worship) by Islam. Any other celebration has not been sanctioned or regarded as a form of ‘Ibadat. Thus, it does not necessarily mean that there cannot be any other [non-‘ibadat] celebrations- only that whatever they are, it is significantly of lesser importance for Muslims. And for the Medinan specifically [because Allah intended them to be the model community] their two days of celebration has since then been changed to Eidul-Adha & Eidul-Fitr’.

I am inclined to the second view because if one were to accept the first view, then one would regard every Muslim, in every country or state, to be guilty for designating a day of celebrating their countries’ independence day or national day, or for observing certain special days etc. Some tried to moderate this by the use of the term “commemoration” instead of “celebration” but this is just semantics because the word “Eid” signifies a day to celebrate or a feast/festivity.

Our Lord! Forgive us, and our brethren who came before us into the Faith and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful. Aamin.

WAL-LAAHU A’LAM BIS-SAWAAB.

WAS-SALAAMU’ALAYKUM WARAH-MA TULLAAHI WABARA-KAA-TUH

DA’AWAH BIL HIKMAH NOT DA’AWAH BIL AHKHAM

(Article by Ustaz Zhulkeflee Hj Ismail (E.O. Education/Da'wah) published in "The Muslim Reader", quarterly publication of MCAS or The Muslim Converts Association of Singapore.)

On November 4, the Muslim Converts’ Association of Singapore jointly organized a public talk with the Religious Council of Singapore (MUIS) and Global Impact. The public talk was held by Bro.Yusuf Islam and was held at the Toa Payoh Stadium. It was open to public. The association has been criticized by some people due to the lack of enforcement to segregate the men and women listening to the talk. The following is a response to the criticism by Ust Zhulkeflee Hj Ismail.

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There has been criticism concerning the lack of enforcement to segregate the men and women in the recent public talk by Bro. Yusuf Islam (formerly known as Cat Stevens). Admittedly nobody is perfect and therefore we are thankful for whatever comments and exhortations regarding the flaws (perceived or real) in our deeds. We are grateful to Allah s.w.t. that the spirit of Surah al’ Asr is still evident in our community and we open ourselves to healthy correction whenever it is required. If we may have erred, we turn to Allah in repentance and seek His forgiveness. And for them who showed our error, we wish them:

Rahimallaa-hum-ra-an-Adzka-Rana-ila-’uyuu-banaa

(May Allah bless with His Mercy them who reminds us of our shortcomings)

We are aware of the concern of our brothers and sisters that we should have replicated a standard started in Tampines Stadium by PERGAS (Singapore’s Association of Religious Teachers), where the organizers were able to enforce the segregation at that public talk. They are entitled to admiration and may Allah s.w.t. reward them for it.

We need to explain our position so that accusations, judgemental criticism and name-calling do not occur which may lead to fracturing the Islamic brotherhood (Ukhuwah Islamiyyah). Also, it is in all fairness that our view is heard. If in our explanations we may inadvertently err, in humility we seek guidance and correction from those who are learned.

Laa Haw-la Walaa Quw-wata il-la Billaah Hil- 'Aliy-yil ‘Azeem

QUALIFYING STATEMENT

The talk was meant to be a da’wah effort to invite non-Muslims and the “fringe” Muslims towards Islam, realising the draw a former rock-star can effect. It was a public talk, a public gathering held at a sports stadium and as far as possible we do not wish as yet to be seen as “imposing Islam”. After all, the term “Da’wah’’ means ‘to invite’ or ‘to call’. The choice of the stadium was in line with our objective to go to ‘neutral’ places rather than the traditionally Islamic places, which already have the attending rules and norms. Unlike the mosques, madrasahs and such other Islamic places, the stadium does not have such rules. And it is not yet our intention to 'convert' the stadium. Our objective is to invite the people to Islam and not to impose Islam on them. So the social norm of segregation and dress code was not strictly enforced leaving it to the individual Muslims to abide to it by themselves. This is in line with the Prophetic strategy in da’awah towards the Makkan in the early stage of Islam. Surely norms at times have to be temporarily held in abeyance under certain circumstances for achievement of a more urgent objective.

QUESTIONS OF RULING

We respect those who may hold a different view from us but we are saddened by their approach of condemning the whole talk and labelling it as “haram” just because segregation was not enforced by the organisers. By their act, all who came for our public talk become stigmatised. Unless there is strong evidence that the gathering promotes a “haram” act, there is no direct explicit basis that segregation has to be “enforced” for gatherings in public. But there are those who may differ with this view. Those who think that such public places is “haram”, should then rethink of taking the Mass Rapid Transit (MRT) and buses, shopping and marketing, attending schools and universities, eating at public outlets, etc. or even in tawaf, sa’i, and many other rites in Hajj.

The rule to physically segregate arose from the “maslahat” as a pre-emptive step to avoid the possibility of untoward behaviour between male and female. It is the untoward behaviour that is condemned as “haram”, not the lack of a physical barrier. Even in a gathering where segregation is enforced, if Muslims do not comply with the behaviour and dressing etc, these acts themselves will still be wrong. But, is it fair to say the whole gathering itself is haram?

Generally, as a customary rule from past experience, the audience for a religious gathering are well behaved. Alhamdulillah! In spite of our not enforcing physical segregation, it was seen that segregation did occur spontaneously amongst the largest section of Muslims out of their own Islamic awareness. Maa-sha Allah! This is the best behaviour effectively practiced, i.e. when it is done without the presence of a “compelling” factor but out of true realization. It is when we have the examples shown by every Muslim, motivated by their sense of responsibility to correct each other in public places that projects the Islamic norm of modesty effectively. Not just reliance upon the organiser and the enforcement officer. Taufiq and Hidaayah are all from Allah, not from us. Therefore instead of condemning, let us supplicate to Allah. We must at all times emulate our Prophet’s (pbuh) way as mentioned by Allah in Surah Al-Imran: 3: 159,” to deal gently and not be harsh hearted; to overlook faults and to seek Allah's forgiveness for them, rather than condemning.”

Statements of whether “there is barakah” or “it is without barakah” is the concern of Allah. We can only beseech Allah the Most Bounteous for His bestowals not because our deeds are deserving but because of His abundant grace. Let us therefore not judge others by imposing our Wara’ (no matter how noble it may be) upon the general public which may make us become self-conceited (‘ujub). Public gathering (which obviously is without segregation) by itself is not yet “haram’, according to the Fuquha until clear evidence that such gathering promotes or encourages “haram” acts. At our public talk, Muslims were already reminded of their responsibility whilst in a social gathering. It is every Muslim’s responsibility to avoid “haram” behaviour and to check on another.

It is expected of all Muslims to enforce self-discipline regarding behaviour in public, and this is through educating them. We believe that the method of education, especially to adults is not effective through forced regimentation, although the impatient amongst us may disagree. Da’awah (calling or inviting people to Islam) is to be done with “hikmah” (An-Nahl:125). The term “bil-hikmah” ( with wisdom) is surely different from “bil-ahkam” (with or by imposing the law). Let us not forget that it took 13 years of the Makkan era to bring about the Medinan.

Let us supplicate to Allah, Oft- forgiving, and Most Merciful with what He has taught us:

“O our Sustainer! Take us not to task if we forget or unwittingly do wrong! O our Sustainer! Lay not upon us a burden A Thou didst lay upon those who lived before us! O our Sustainer! Make us not bear the burdens which we have no strength to bear! And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: help us against people who deny the truth!”
(Qur'an: Al-Baqarah:2:286)

AAMIN - YAA RAB-BAL 'AA-LAMIN

WALLAAH-HU A’- LAM

WAS-SALAAMU’ALAY KUM WARAH-MATULLAAHI WA BA-RA-KAA-TUH

RESPONSE ON SAP SCHOOL/MADRASAH ISSUE

FROM THE DESK OF USTAZ ZHULKEFLEE

(Ustaz Zhulkeflee Hj Ismail response to letter in ST Forum May 11, 1999 by SM Lee K Y Press Secretary, a Madam Yeong Yoon Ying regarding Chinese SAP school - her justification and attempt to linking it with the Madrasah)

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Editor
Forum
Straits Times

Sir,

Introduction

In the discussion on the justification of SAP (Special Assistance Plan) schools (ST 2 April1999), we are indeed surprised that the Madrasah was suddenly brought in by Mdm Yeong Yoon Yin (ST 8 April 1999). It is sometimes the style that to deflect an argument one throws in a ‘red herring’, but such approach would only detract us from the main issue. Mr Mohd Haniff of PERDAUS (ST 17 April, 1999) has rightly pointed out the Madrasah is very unlike the SAP schools. However, please note that his argument that it is funded by one community is only one of the differences. Although we agree that the SAP schools are not similar to the Madrasah, the dissimilarity is not simply due the question of funding alone, but must include its aim, its function, its philosophy and approaches and even its historical evolution in the context of Singapore. Unfortunately, these important aspects were not clarified, and thus the issue led to the Madam Yeong’s insistence that the Madrasah is similar because both schools shared certain historical likeness. But surely, “a swallow does not make a summer.” Thus clarification is needed to remove her assertion based on this vague comparison.

We are also offended by the insinuation that the Madrasahs may perhaps become “breeding grounds” to anti-government elements like what had happened to the clan-funded Chinese schools. This is uncalled for. It seems obvious to us that perhaps the understanding of the historical beginning of Madrasah vis-à-vis Chinese SAP school is pertinent here, lest we bark up the wrong tree.

Background

In the Muslim community, Madrasah education has all along been pursued due to the community’s need as enjoined in the Qur’an (9:122)[1], specifically to prepare for future Islamic religious scholars and teachers of Islam. Its historical beginning predates that of Singapore but has been the concern of every Muslim community, wherever they may be. Its objective is specific and very much a specialized education, termed in Islam as “fardhu kifaayah” (a community obligation for this group to be adequately developed). Their intake also, traditionally, has been nominal because the students’ future career as Islamic scholars and teachers is not one that is based upon economic reward. Thus, it has always been regarded as a specialised private institution, distinct from the rest of the Muslims’ education. And may we add that its product had served the community well as model citizens and community leaders.

Perhaps going by her argument, would she also make the same comparison with the theological colleges in Singapore ? Would she also describe such colleges in the same light? That they are potentially breeding grounds for anti-govt elements; or that their graduates are of no economic value etc?

As regard the general education amongst the Malay and Indian ethnic groups, historically the state established the vernacular schools e.g. Kota Raja, Kampung Jaguh, Kampung Gelam, Umma Pullavar, Sartha Dewi etc. (interestingly no trace of these schools remain today). Except for the use of their own vernacular as main medium of instruction, these schools were already adopting a national curriculum Later these schools became integrated schools, and finally dissolved into the national educational system with English as the medium. The Chinese community has its own vernacular schools, some administered by the state as well as those privately administered by the clan association. Please note that these Chinese schools (whether public or privately funded) were not religious schools. The clan-funded Chinese schools that resisted adopting the national curriculum and integration into the National stream presumably had caused some problem (as mentioned by Madam Yeong). Anyway, they finally succumbed to adopting the national education curriculum, yet they were still allowed to retain their Chinese character. Thus, when expectations change, because many Chinese parents were concerned for the preservation of Chinese ethnic values, language, culture and Confucian ideal etc.- the present SAP school evolved.

Why Chinese-centric SAP school?

Coming to the justification for SAP school, we tend to agree with the concerned raised originally by Mr Ismail Kassim as to why the emphasis is given only to the Chinese community, especially in the absence of equal opportunity for the other minority community to have their own SAP schools. The opportunity for the Malay and Indian communities to have their own SAP schools has been lost, ever since the dissolution of these Malay and Tamil schools. Yet, for the Chinese community, their schools have been allowed to evolve into something quite exclusive. Would this then not be contrary to the concept of equal opportunity for all community? Merely opening doors for Malays and Indians into these SAP schools which, lest we forget, aims also at producing elites of Chinese language, culture and value, is not really giving equal opportunity to the other races.

We must recognize that when one community asserts their own need for preservation of their language culture and values, the others tend to also want the same. Unfortunately, the minority communities have avoided asking directly, perhaps because of the fear of being labeled as ‘chauvinist' or ‘racist’, or their suggestions viewed with suspicion. Remarks with such accusatory insinuations, especially if made by others on these minority groups’ aspiration, led to feeling of being ignored as they felt that no attempt has been made to understand the real concern of these minority groups (objectively). In as much as we can understand the Chinese community’s concern to retain their Chinese culture, language and Confucian values, would it not be fair to also heed similar demands from other community? Thus for example, requests by Muslim parents (Malays, Indians, others) for the Ministry of Education to allow for their children in national schools to conform to their religious obligations (such as dress code, allowance for their moral and religious values be imparted while in schools, etc.) should be understood in this context, and not ignored.

In the face of rejection to these requests, some parents may seek other means of ensuring its provision for their own children. If these concerns are not catered for, some Muslim parents may conveniently turn to the Madrasah as the alternative. Perhaps this may somewhat explain the increase in the Madrasah enrollment in recent years. Sending their children to the Madrasah mainly because of secondary reason such as this, while they do not really aspire to have their children to become Islamic teachers and scholars in the community, is also not helping the Madrasah to fulfill their main objective (i.e. specifically to prepare for future Islamic religious scholars and teachers specializing in Islam.) Madam Yeong (ST, 8 April 1999) may see Madrasah as being special, but it is not a Special Assistance Plan or SAP school for the Malay community. The Malay and the Indian community do not, as yet, have any SAP schools. Will the government grant them similar opportunity?

Irrelevant comparison of SAP school and Madrasah

Tracing the historical development of the general public school education, Madrasah was never in the picture, as this form of education has all along been regarded as a private concern. In this context, a close equivalent for Madrasah (although not exactly similar) would perhaps be the Catholic seminary or Bible colleges, and not SAP school. Thus it would be irrelevant to drag and compare Madrasah to SAP schools. Thus, Mr Mohd Haniff’s likening Madam Yeong’s contention as, comparing “apples with oranges,” is correct.

Incomplete information

We note that perhaps due to her sketchy understanding of the Madrasah, Madam Yeong’s comments and points raised by her (ST 11, April 1999), contain incomplete information and inaccuracies, which cannot be left, uncorrected. Please allow us to respond:

She wrote : “Madrasah do not follow our national curriculum. They concentrate on religious education with Islamic Theology, Islamic Jurisprudence and Arabic as major subjects. Teaching is done in Malay and Arabic.”

This is only part of the scenario in Madrasah. Granted that the field of specialization in Madrasah education is very much to produce Islamic scholars, she overlooked the fact that many Madrasahs have already included the teachings of subjects like English, Mathematics and Sciences for these students. And the medium of instructions for these is English. This is in line with our vision that future Islamic scholar and teachers should have an eclectic exposure to knowledge, while striving to specialize in the Islamic sciences.

Yet, inspite of the Madrasahs accommodating subjects common to the National schools, they have to do it on their own, without any assistance whatsoever from the Ministry of Education. Madrasah do not enjoy any grant for their students, apart perhaps from the $10.00 per student/annum subsidy inherited since the British time (whereas in national schools the subsidy amounts to almost $3,000/ per student/annum).[2]

She also wrote: “Some madrasah students sit for the O and A levels as private
candidates, offering Islamic Religious Knowledge, Malay and Arabic.”

Yet again, she has omitted that the subjects also include Mathematics, English and Sciences. If not, why did some of these students of Madrasah who sat as private candidates, managed to find places in the Polytechnics and even National Universities. It may be useful to analyse why some Muslim parents sent these children to Madrasah and yet aspire that they finally obtain the national ‘O’ and ‘A’ level. The reasoning why some of these parents preferred Madrasah, was merely because the mainstream school could not provide for their requests such as Islamic dress code and the absence of an effective moral teaching program. Perhaps these are probably the students who would otherwise have entered the mainstream schools if not for the restrictions on Islamic dress etc. And that the Madrasahs have gone out of its way to meet the needs of the community even if the demands are actually outside its main thrust or objective of Madrasah.

When she wrote: “.. The majority have not made it.”, we strongly object to its suggestive connotation. When the Madrasah has set it’s objective at producing Islamic teachers and scholars, it would only be fair to judge its achievement firstly on this primary objective. By stating “not made it”, readers may be tempted to judge Madrasah school achievements using national yardstick and standards.

She wrote: “Singapore is moving into a knowledge-based economy. The curriculum in our schools provides students with a strong foundation for post-secondary education that will qualify them for jobs in such an economy.”

We are well aware, and so too the Madrasah, that Singapore is moving into a knowledge-based economy. As such we are also constantly upgrading ourselves to ensure quality education for our future Islamic scholars and teachers. If Madam Yeong were to appreciate that Madrasah education has it’s own peculiar aims and objectives, she would realise that her concern for job placement of Madrasah student in the context of wider economic field, would be misplaced and irrelevant. As it is now, the Muslim community’s need for Islamic scholars and teachers (for which Madrasah education seek to provide) is inadequate. If we understand the concept of “fadhu kifaayah” (community obligation), specifically to prepare for future Islamic religious scholars and teachers of Islam., we will know that the onus of creating jobs for these Madrasah students relevant to their training; attaching economic value to their services; is the prerogative of the Muslim community. The onus is on the Muslim community to create jobs and positions for these Islamic scholars. Teaching is not their only role and their potential to contribute has yet not been fully explored. Any suggestion on what is the best direction Madrasah education should be going, is the concern and prerogative of the Muslim community, who understands best why Madrasah education is needed in the first place. Imposing standards, which may be alien to the original aim of Madrasah, may detract us from achieving the primary objective for our Muslim community.

She stated: “Madrasah students are not able to acquire the critical foundation
skills in English, Mathematics, Science and Information Technology that our
national schools achieve.”

We are indeed appalled at this statement which, apart from it’s condescending tone of imposing one’s standards upon others, neglect to firstly understand the kind of curriculum we have in Madrasah for the development of Islamic scholars and teachers.

Even for lay Muslims, their Islamic education emphasises the development of conviction through correct use of the reasoning faculty. Apart from this we are required to be appreciative of legal matters (the Shariah). All the more so for Islamic scholars, they are required to be much more specialised in these. Thus we find that one of the mark of Islamic scholarship is astuteness, clarity of thought, critical and penetrative insights. Just one example, in the learning and mastery of the Arabic language, syntax, logic, eloquence, grammar, etc. alone, would refute the misconception that Madrasah education lacks the development of critical thinking skills. May we ask, “Is critical thinking skills only possible in English?” Therefore, for any one to hold such reservations upon the Madrasah system (the institution whose primary role is to produce such Islamic scholars), it would only expose his/her ignorance of the system.

She wrote: “Later, they will face problems in upgrading themselves to meet the increasing demands of an economy that needs knowledge workers.”

From the foregoing clarification that we have made, this last point is totally irrelevant to our discussion. As we reiterate, Madrasah education is a specialized concern and not generally to feed the economy with workers. Granted that “we need knowledge workers,” or rather knowledge citizens, Madrasah itself was established for the development of knowledge-based scholars, but not necessarily nor specifically, for economic purpose.

Conclusion

As the issue of the discussion was on the justification of the present SAP schools, we feel that her bringing in the plight of the Madrasah is irrelevant, only a red herring that detract us from knowing her explanation for the SAP school. We hope she stick to the relevant issue.

Zhulkeflee Hj Ismail
E.O. (Training, Research & Development)
PERGAS
S’pore Religious Teachers Association.

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[1] “From within every group in their midst, some shall refrain from going forth, and shall devote themselves (instead) to acquiring a deeper knowledge of the Faith, and (thus be able to) teach their home-coming brethren,so that these (too) might guard themselves against evil.” (Qur’an Surah 9 : at-Taubah : 122)

[2] based on comments made by administrators and former students of these schools.