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  • NUS Suspends Academic While It Investigates His Involvement In Case Of Imam’s Remarks

    NUS Suspends Academic While It Investigates His Involvement In Case Of Imam’s Remarks

    The National University of Singapore (NUS) has suspended the academic who had openly criticised another man who made public an imam’s comments.

    The university told The Straits Times on Wednesday (Mar 8) that it had suspended Associate Professor Khairudin Aljunied from his duties on Monday (March 6).

    This “follows from (his) purported comments made in relation to insensitive remarks about Christians and Jews allegedly made by a religious leader”, a spokesman for the university said.

    During this time, the university will internally investigate Dr Khairudin’s involvement in the matter, though he will still receive his pay, the spokesman added.

    “As part of due process, NUS will launch an internal investigation into Assoc Prof Khairudin’s involvement in this incident. Assoc Prof Khairudin will continue to be paid his full salary during his suspension,” the university said.

    When contacted, Dr Khairudin said he was unable to comment due to the ongoing investigations.

    Minister for Home Affairs K Shanmugam told Parliament last week that the police are looking into the conduct of everyone involved in the case.

    Last month, investment associate Terence Nunis posted a video online of an imam at Jamae Mosque who, after a sermon, reportedly recited a prayer in Arabic that said “God grant us victory over Jews and Christians”, among other things.

    The video gained traction online and offline and, as part of due process, the imam has been placed on leave while investigations, which the Islamic Religious Council of Singapore (Muis) is assisting in, are ongoing.

    The case sparked a storm in the community, and many felt the postings could be used to cast aspersions on Islam and religious leaders. Some also felt the imam’s recitation had been taken out of context.

    Dr Khairudin, a tenured academic at NUS’ Malay Studies department, had posted on his Facebook page a fictional conversation between an imam and a “silly convert”.

    In the post, Dr Khairudin described the convert as being stupid for getting upset over the verses.

    Mr Shanmugam had said that Dr Khairudin “encouraged vilification” of the whistleblowing individual. He said: “Mr Khairudin’s position and actions are quite unacceptable… He supports a position that is quite contrary to the norms, values and laws in Singapore.”

    On Saturday, the minister added that police will investigate the case thoroughly and interview all parties involved, including those who filmed and publicised the video.

    “Whether there is a case for further action against any of the parties, will depend on the outcome of investigations,” he added.

    “The Government does not take sides in this issue – if anyone is found to have committed an offence, action will be taken.”

    NUS added on Wednesday that it “takes a serious view of any actions or speech that condone the promotion of hatred, ill-will and enmity that targets specific faith communities”.

    “Members of the NUS community must observe standards and policies on staff conduct, which include respecting different views and communicating responsibly,” it said.

     

    Source: ST

  • Kereta Sorong Bayi Dibenarkan Dalam Bas Awam Mulai 2 April

    Kereta Sorong Bayi Dibenarkan Dalam Bas Awam Mulai 2 April

    Keluarga-keluarga yang membawa kereta sorong bayi akan dibenarkan menaiki bas awam bermula 2 April ini sebagai sebahagian daripada pelan untuk menjadikan perjalanan dengan anak-anak kecil lebih mudah dan selesa.

    Menteri Kedua Pengangkutan Ng Chee Meng berkata demikian semasa Parlimen membahaskan peruntukan bagi kementeriannya pada Rabu (8 Mac).

    Beliau menarik perhatian bahawa ia adalah sesuatu yang mencabar untuk melipat kereta sorong itu sebelum menaiki bas awam, tetapi Penguasa Pengangkutan Darat (LTA) dan para pengendali bas benar-benar prihatin terhadap keselamatan kanak-kanak kecil, misalnya, jika pemandu bas menekan brek atau membelok secara tiba-tiba.

    Ibu bapa harus memberi tumpuan sepenuhnya dan memikul tanggungjawab atas keselamatan anak-anak mereka, dan memegang kereta-kereta sorong setiap masa,” katanya.

    “Sedang kami berusaha ke arah sistem pengangkutan awam yang lebih inklusif, saya menggesa para penumpang lain supaya bersabar jika ia mengambil masa yang lebih lama untuk keluarga-keluarga dengan kereta sorong menaiki bas.”

    Perubahan itu adalah sebahagian daripada rancangan pemerintah untuk membangunkan sistem pengangkutan masa hadapan yang lebih inklusif.

    Encik Ng berkata ia mesti direka dengan baik untuk memenuhi keperluan golongan-golongan yang memerlukan, seperti golongan kurang upaya, keluarga dengan anak-anak kecil dan bilangan penduduk yang menua.

    BANTU GOLONGAN KURANG UPAYA

    Encik Ng turut menarik perhatian bahawa semua stesen MRT dan pusat pertukaran bas kini bebas hadangan, dan 92 peratus bas awam juga mesra kerusi roda.

    Jumlah ini akan meningkat kepada 98 peratus menjelang hujung tahun depan, dan 100 peratus sebelum 2020.

    Sungguhpun demikian, masih ada ruang untuk ia dipertingkatkan.

    Beliau berkata LTA akan memulakan percubaan pengumuman audio dalam bas, untuk membantu para penumpang kurang daya penglihatan.

    Ini juga akan diuji sebagai peningkatan kepada sistem paparan maklumat penumpang baru, yang sedang diuji bagi bas nombor 106.

    LTA juga mempunyai rancangan untuk bekerjasama dengan SG Enable, iaitu sebuah agensi pengupayaan bagi golongan kurang upaya.

    Sebagai sebahagian daripada kerjasama ini, SG Enable akan memanfaatkan Stesen MRT Redhill, yang digunakan oleh kebanyakan golongan kurang upaya untuk ke Enabling Village di Lengkok Bahru.

    Beliau juga menarik perhatian bahawa ia cukup mencabar bagi golongan kurang upaya untuk melakukan perjalanan antara Stesen Redhill dan Enabling Village, disebabkan kawasannya yang berbukit dan jarak sejauh 400 meter.

    Beliau turut menggesa LTA dan SG Enable supaya mencari huraian bagi isu ini.

    Source: BeritaMediacorp

  • The Artist Behind The Golden Stairs: Is It Possible To Draw A Line Between Art And Vandalism?

    The Artist Behind The Golden Stairs: Is It Possible To Draw A Line Between Art And Vandalism?

    The artist Priyageetha Dia responded on her Facebook:

    Someone asked why would I do something stupid like that? Well yes, stupid it may seem to you. Was it done out of impulse? No. Is it because you Indian that’s why you like gold so much? *smacks forehead.

    This work has been on my mind for the past one month and I was definitely apprehensive on realising it until two days ago. The process was an invigorating one though I was apprehensive of the consequences I may face. At the end of the 5-hour long hushed deed, the intervention of the gold finally reverberated against the ever lifeless and grey architecture on the 20th floor of my block.

    My practice deals with spaces that negotiate concepts on the sacred, secular and the profane. As such, I am intrigued with spaces that I have inhabited over the course of 25 years as a HDB dweller and thus it has prompted me to intervene away from the household and into public spaces. But what constitutes public and private space? How does that apply along with the sacred etc.? And why gold? I would love to list down the conceptual reasoning of what the work is about but wouldn’t it make the work seem less interesting then?

    So, is it possible to draw a line between art and vandalism? I consider this work as art and not vandalism. Though one would say about the legal system and its regulations but I do believe I did not deface anything, what I did was to enhance the space and my surroundings. This work provokes. Provokes in all sense we are used to living the standard way of life, and all of a sudden something as glaring as gold negotiates the space. My work does not seek to obliterate a public space; vandalism in all sense has no respect for another individual.

    I do know the social responsibility of an artist (though I don’t consider myself an artist yet, cause it’s too much of an honorific term). I didn’t intend to please the public with my work but it was definitely a sense of satisfaction for me. After practising arts under the academy for almost 3 years, I needed to break away from that zone. What better way to make art and have it on display beyond the white cube.

    Source: Facebook

  • This Is How Islam Led The World With Women’s Rights

    This Is How Islam Led The World With Women’s Rights

    Islam gave women their basic rights centuries before the West did.

    Since International Women’s Day (March 8) is being celebrated this week, we decided to take a closer look at the “Muslim women are oppressed” narrative we hear so often. 

    But first some truths. Islamic law can be interpreted in a way that allows for child marriage, allots daughters half the inheritance of sons, considers a woman’s testimony in financial matters worth half that of a man’s…

    However, there is more to Islam than that, and there is more to Islam than the way people and governments choose to apply it.

    Here’s a look at the side of women’s rights in Islam that is often overlooked:

    1. Islam gave women their basic rights centuries before the West did

    “Women in 7th century Arabia had rights not extended to most women in the West till recent centuries over 1,000 years later,” writes Huffington Post’s Jim Garrison.

    Women in pre-Islamic Arabia were reportedly barred from basic human and civil rights. They were considered inferior to men, and therefore treated as property. Women had very little control over their marriages and could not inherit property.

    When Islam was introduced in the sixth century, women’s status improved substantially.

    Islamic law made the education of girls a sacred duty and gave women the right to own and inherit property. Islam also imposed women’s consent as a condition for legitimate marriage contracts.

    Islam was actually the first religion to give women rights of inheritance.

    Meanwhile, women in America and Europe were denied the right to own and manage property until the 18th century.

    2. Islam tackled female infanticide

    In the pre-Islam pagan society, it was the custom to bury alive unwanted female newborns. Islam put an end to the barbaric practice and forbade it. Plus, it condemns parents who are disappointed with the birth of female newborns, which is unfortunately still a common attitude in current Muslim and Arab societies.

    3. The Quran encourages women to learn and work

    Muslims believe that the first verses revealed to Prophet Muhammed were the first five verses in Surat Al-Alaq (“The Clot”), which orders people to seek knowledge.

    Seeking knowledge is thus obligatory for every Muslim, male and female.

    “It is the duty of every Muslim man and woman to seek knowledge,” the prophet is quoted as saying.

    It seems only fitting then that the University of Al Qarawiyyin in Morocco, the world’s oldest-standing universities, which has the world’s oldest library, was founded by a Muslim woman in the 850s.

    The Quran also encourages women to work and earn money by entitling them to fair pay.

    “…And their Lord responded to them, ‘Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another’.”  [Quran 3:195]

    4. “For his day, the Prophet Muhammad was a feminist”

    “For his day, the Prophet Muhammad was a feminist,” writes Lisa Beyer in an article for Time magazine. By laying down the Islamic doctrine that dictates women’s rights, the prophet was arguably the first feminist in history.

    Countering the widespread exploitation of women, he ordered men to honor and respect them.

    In one of his last commands before his death, he kept repeating, “I command you to be kind and considerate to women.” In another hadith, he said, “It is only the generous in character who is good to women, and only the evil one who insults them.”

    He also frowned upon fathers who insult their daughters and favor their sons over them, saying the birth of a girl is a “blessing”.

    Known for treating them kindly and helping with house work, the prophet led by example in his relationships with his wives, many of whom were working women.

    He even decreed that women have a right to sexual satisfaction.

    5. Men and women are equal in Islamic duties

    Source: Pinterest
    There is no denying that Islam asserts gender roles by portraying men as providers and “maintainers of women“. But, when it comes to the fundamental pillars of Islam and spiritual duties and promised rewards, men and women are seen as equals.
    Islamic law generally does not discriminate between genders in the regulations pertaining to prayer, fasting, charity, pilgrimage, doing good deeds… It also promises all Muslims, men and women, similar rewards and punishments.

    “Whose acts righteously, whether male or female and is a believer, we will surely grant him a pure life; and We will surely bestow on such their reward according to the best of their work.” [Quran 16:9]

    6. The Quran describes marriage as companionship

    Source: Pinterest

    Several excerpts from the Quran describe the relationship between a man and his wife as one between partners and companions, refuting the misconception that Muslim women are their husbands’ servants.

    Muslim men are obliged to respect their wives and treat them with kindness no matter the circumstances.

    “Live with them (your wives) in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.”  [Quran 4:19]

    “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” [Quran 30:21]

    7. Having multiple wives was first allowed for the sake of women

    Islam first allowed polygamy for the sake of widows and orphans who have no means of survival.

    The only Quranic verse that speaks about polygamy is believed to have been revealed after the Battle of Uhud, which led to the death of many Muslim men who left behind families in need of support.

    Islamic law allows men, unlike their female counterparts, to be wed to four spouses at a time. But, not so fast. People often forget that this is only permissible within a tight frame of conditions.

    The Quran clearly states that men can marry more than one woman if and only if he treats them fairly. “But if you fear that you will not be just, then [marry only] one,” Surat An-Nisaa (“The Women”) states. 

    But, the surah then decrees, “You will never be able to be equal between wives, even if you should strive to do so”. This makes Islam-approved polygamy near impossible to attain.

    8. Muslim women have the right to divorce

    In Islam, marriage is seen as a mutually-beneficial contract, in which a man and a woman agree to the terms of the marriage.

    While traditions do not endorse this practice, Muslim couples are free to sign a pre-nuptial agreement. In the agreement, a woman can dictate any terms and conditions she wishes for, just like in civil marriages.

    She can set the amount of money she would receive in the event of a divorce, the right to continue her education, the right to be the only wife…

    She can also stipulate the right to ask for a divorce herself because otherwise, a divorce generally cannot be completed without the husband’s approval.

    So, how did the status of women in the Muslim world spiral downhill?

    Source: Pinterest

    Well, we would need an entire book to answer that question, but here are some contributing factors:

    Fundamentalist interpretations of Quranic verses, which are sometimes taken out of context, as well as long-standing patriarchal, lie in the heart of the problem.

    The Quran can be seen distributing gender roles by depicting men as providers of the household and women as caregivers – as that was the social paradigm when the holy book was revealed.  This is mainly the reason behind the apparent discrimination between genders, when it comes to matters of inheritance, for instance.

    That distribution of gender roles has been exploited. Many men have hand-picked Islamic teachings and used them to assert their dominance over women, interpreting the Quran according to their own patriarchal interests. (Muslim scholars are mostly male – surprise, surprise.)

    Meanwhile, crucial Islamic teachings, such as “There is no compulsion in religion” and the laws pertaining to women’s rights, are often disregarded. 

    Plus, over the years, the line separating religion from customs and traditions has been blurred, as societal norms are often mistaken for religious doctrine.

    So, before bashing Islam for oppressing women, make sure to distinguish Islamic principles from norms and common practice.

     

    Source: Stepfeed

  • Islamic Prayer Practice Can Cut Lower Back Pain, Boost Elasticity In Joints

    Islamic Prayer Practice Can Cut Lower Back Pain, Boost Elasticity In Joints

    If done properly, Muslim prayer ritual can reduce lower back pain, say researchers.

    The complex physical movements of the Muslim prayer ritual can reduce lower back pain if performed regularly and properly, claims a recent research.

    The paper was published in the latest issue of the International Journal of Industrial and Systems Engineering.

    Five times a day, roughly 1.6 billion Muslims worldwide, bow, kneel, and place their foreheads to the ground in the direction of the holy city of Mecca, Saudi Arabia, as part of the Islamic prayer ritual, the Salat.

    The ritual is one of the five obligatory elements of the faith set forth by the holy book, the Qur’an.

    “One way to think about the movements is that they are similar to those of yoga or physical therapy intervention exercises used to treat low back pain,” said Professor and Systems Science and Industrial Engineering Department Chair Mohammad Khasawneh, who is one of the authors of “An ergonomic study of body motions during Muslim prayer using digital human modelling.”

    While the research focused specifically on Islamic prayer practices, similar movements are also found in Christian and Jewish prayer rituals along with yoga and physical therapy.

    Working with Khasawneh, an interfaith team of Assistant Professor Faisal Aqlan from the Department of Industrial Engineering at Penn State Behrend, Assistant Professor Abdulaziz Ahmed from the Business Department at the University of Minnesota Crookston, and Performance Improvement Consultant Wen Cao from the Department of Operational Performance Improvement at the Peninsula Regional Medical Center were all co-authors of the paper.

    All three are alumni of the Industrial and Systems Engineering doctoral program at Binghamton University.

    “Physical health is influenced by socio-economic, lifestyle and religious factors. Moreover, studies indicate that there is a strong association between prayer and vigilance about maintaining a physically healthy lifestyle,” said Khasawneh. “Prayer can eliminate physical stress and anxiety, while there is also research that indicates prayer rituals can be considered an effective clinical treatment of neuro-musculoskeletal dysfunction.”

    Researchers analysed statistics based on the movements of computer-generated digital human models of healthy Indian, Asian, and American men and women, and models with lower back pain.

    The group found that the bowing portion is the most stressful on the lower back, but for individuals with low back pain, using proper knee and back angles during the ritual can reduce pain. The angles are based on individual body shapes.

    “The maximum compression forces created during prayer postures is much lower than National Institute for Occupational Safety and Health (NIOSH) safety limits, and the movements can be safely considered a clinical treatment for low back pain, as it requires different movements of the human body on a regular basis,” Khasawneh said. “Based on the pain level, a combination of back and knee angles can be identified.”

    For those with back pain, maintaining exact prayer postures may not be possible. According to Islamic traditions and practices, if individuals cannot stand, they are allowed to pray seated or laying. If they are able to stand, they should maintain correct postures as much as they can.

    “The kneeling posture (sujud) increases the elasticity of joints. It is recommended for these individuals to spend more time in the kneeling posture,” Khasawneh said.

    According to the research team, using incorrect angles and movements can increase pain. The team also suggested that further study is needed for physically handicapped individuals, those with more extreme body types and women — especially pregnant women — to find the best movements for these groups. The group plans to further validate the findings with physical experiments using sensors and cameras to track the stresses on the individual body parts during the prayer ritual.

     

    Source: HindustanTimes

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