This is a response to the recent posting made by Azman Ivan Tan who asserted that homosexuals are “delusional”.
Sexual identity and religion are sensitive and contradictory issues in Singapore. Only a few are willing to discuss them open-mindedly. Most are likely to say that having a different sexual preference is a perversion of religion and a betrayal of human nature or social norms.
The strict adherence to the varied messages that can be taken from the Quran, and the staunch opposition to homosexuality that exists within the Islamic faith, form the foundation of many of the issues that LGBT Muslims face.
But there are still some in the Muslim community who feel that homosexuality is a “delusion”, a “mental illness” or a “phenomenon”, and who stress an avoidance of one’s homosexual desires in an effort to keep in line with their Islamic beliefs. Fellow Muslim brothers Azman Ivan Tan and Ustaz Noor Deros who started this Wear White Movement have clearly illustrated this in the most unpalatable way.
The notion of being gay and Muslim at the same time is very tough when we see how stereotypical views about gay people are still present in our society. Most people grossly conflate gayness with pedophilia, promiscuity, social pathology and other stigmas.
It is therefore imperative to foster dialogue between religious groups and gay communities to bridge the difference. Instead of renouncing gay people as deviant, religious groups should embrace them and learn how to synchronize their situation with Islam.
Gay people, therefore, need to explain their situations sincerely by either coming out in public when they are ready for it, or feeling comfortable with their personal state before expecting society to understand them.
In fact, two-way communication to bring different perspectives about sexual identity and to convey the message that it is a fluid concept should be encouraged in order to create commonalities among components of society.
The stigma still exists. It will take time to change that.
1. Rokok menjejaskan akal (mental)
2. Rokok membahayakan kesihatan fizikal
3. Rokok membahayakan keselamatan diri dan orang lain.
4. Rokok membahayakan keturunan
5. Rokok mengganggu manusia lain.
6. Rokok menimbulkan akhlak buruk
7. Rokok mensia-siakan waktu hidup
8. Rokok bercanggah dengan maruah Islam
9. Rokok membazirkan harta (wang)
10.Rokok mengandungi dadah (nikotin dan arak)
Ada yang bertanya saya, setelah kita ketahui pandangan Majlis Fatwa Eropah (European Council for Fatwas and Research), European Fiqh Council, dan Persidangan Fekah Perubatan di Morocco 1997 dan lain-lain tidak mengharamkan istihalah khinzir yang terdapat bahan perubatan, makanan dan gunaan yang lain, sementara al-Fiqh al-Islamiy berpusat di Jedah pada keputusan tahun 1986 dan sebahagian pembesar ulama Arab Saudi pula mengharamkan gelatin khinzir yang terdapat dalam bahan perubatan dan makanan, apakah pendirian yang wajar kita ambil?
Saya ingin rumuskan seperti berikut;
1. Pada asasnya, istihalah yang telah menukar sesuatu bahan najis kepada bahan yang lain seperti bangkai kepada abu, mayat yang sudah menjadi tanah, arak kepada cuka, baja najis kepada pokok yang subur dan seumpamanya diiktiraf dalam Fekah Islam sejak dahulu. Cumanya, ada mazhab yang menyempitkan asas istihalah ini seperti Syafi’yyah dan Hanabilah (Hanbali). Ada pula yang meluaskannya seperti Hanafiyyah dan Zahiriyyah juga Malikiyyah. Tokoh-tokoh muhaqqiqin (penganalisis) seperti al-Imam Abu Bakr Ibn al-‘Arabi, Ibn Taimiyyah, Ibn Qayyim, al-Syaukani, Sadiq Hasan Khan dan lain-lain menyokong dan meneguhkan hujah bahawa peroses istihalah boleh menukar najis kepada bahan yang bersih.
2. Disebabkan umat Islam tidak menjadi pengeluar, kita asyik menjadi pengguna, maka bahan berasal khinzir tersebar begitu luas dalam pelbagai aspek kehidupan manusia; makanan, perubatan, bahan kecantikan dan lain-lain. Kehidupan manusia, termasuk umat Islam terpaksa berkait dengan bahan-bahan yang berasal dari sumber bahan yang haram. Fatwa dalam hal ini sudah pasti diperlukan.
3. Maka, fatwa tentang hal ini dikeluarkan oleh ulama termasuk yang membabit isu istihalah. Berikut teks kesimpulan fatwa Majlis Fatwa Eropah (European Council for Fatwas and Research) yang mengizinkan bahan yang berasal haram tapi telah berubah melalui proses, begitu juga alcohol yang sedikit yang terdapat dalam makanan tertentu yang tiada kesan:
Fatwa (34)
Q) The ingredients of some foods contain items which are denoted by the letter “E” and a string of numbers. We were told that this denotes items manufactured from Lard or Pork bone and marrow. If this is true, what is the Shari’a ruling on such foods?
A) The items which carry the letter “E” and a string of numbers are additives. Additives are more than 350 compounds, and could be either preservatives, colouring, flavourings, sweeteners, etc. These are divided into four groups according to their origin:
First: compounds of artificial chemical origin.
Second: compounds of vegetal origin
Third: compounds of animal origin
Fourth: compounds dissolved in Alcohol
The ruling on all these compounds is that they do not affect the status of these foods being Halal, due to the following:
The first and second groups are Halal because they originate from a permissible origin and no harm comes from using these items.
The third group is also Halal, because the animal origin does not remain the same during the process of manufacturing. In fact it is transformed radically from its original form to a new clean and pure form through a process called “chemical transformation”. This transformation also affects the legal ruling on such ingredients. Therefore, if the original form was unclean or Haram, the chemical transformation changed it to another ingredient which requires a new ruling. For instance, if alcohol changed and was transformed to vinegar, then it does not remain Haram, but carries a new ruling according to the nature of the new product, which is Halal.
As for the fourth group, these items are usually colourings and are normally used in extremely small quantities which dissolves in the final product form, which deems it an excused matter.
Therefore, any foods or drinks that contain any of these ingredients remains Halal and permissible for the Muslim’s consumption. We must also remember that our religion is a religion of ease and that we have been forbidden from making matters inconvenient and hard. Moreover, searching and investigating into such matters is not what Allah (swt) or His Messenger (ppbuh) ordered us to do.
Anggota Majlis Fatwa Eropah terdiri dari mereka yang berikut;
1. Professor Yusuf Al-Qaradawi, President of ECFR (Egypt, Qatar)
2. Judge Sheikh Faisal Maulawi, Vice-President (Lebanon)
3. Sheikh Hussein Mohammed Halawa, General Secretary (Ireland)
4. Sheikh Dr. Ahmad Jaballah (France)
5. Sheikh Dr. Ahmed Ali Al-Imam (Sudan)
6. Sheikh Mufti Ismail Kashoulfi (UK)
7. Ustadh Ahmed Kadhem Al-Rawi (UK)
8. Sheikh Ounis Qurqah (France)
9. Sheikh Rashid Al-Ghanouchi (UK)
10. Sheikh Dr. Abdullah Ibn Bayya (Saudi Arabia)
11. Sheikh Abdul Raheem Al-Taweel (Spain)
12. Judge Sheikh Abdullah Ibn Ali Salem (Mauritania)
13. Sheikh Abdullah Ibn Yusuf Al-Judai, (UK)
14. Sheikh Abdul Majeed Al-Najjar
15. Sheikh Abdullah ibn Sulayman Al-Manee’ (Saudi Arabia)
16. Sheikh Dr. Abdul Sattar Abu Ghudda (Saudi Arabia)
17. Sheikh Dr. Ajeel Al-Nashmi (Kuwait)
18. Sheikh Al-Arabi Al-Bichri (France)
19. Sheikh Dr. Issam Al-Bashir (Sudan)
20. Sheikh Ali Qaradaghi (Qatar)
21. Sheikh Dr. Suhaib Hasan Ahmed (UK)
22. Sheikh Tahir Mahdi (France)
23. Sheikh Mahboub-ul-Rahman (Norway)
24. Sheikh Muhammed Taqi Othmani (Pakistan)
25. Sheikh Muhammed Siddique (Germany)
26. Sheikh Muhammed Ali Saleh Al-Mansour (UAE)
27. Sheikh Dr. Muhammed Al-Hawari (Germany)
28. Sheikh Mahumoud Mujahed (Belguim)
29. Sheikh Dr. Mustafa Ciric (Bosnia)
30. Sheikh Nihad Abdul Quddous Ciftci (Germany)
31. Sheikh Dr. Naser Ibn Abdullah Al-Mayman (Saudi Arabia)
32. Sheikh Yusf Ibram (Switzerland)
4. Walaupun para ulama bersetuju pada asasnya proses istihalah itu, mereka kadang-kala berkhilaf pendapat tentang apakah sesuatu proses itu benar-benar merubah sifat bahan-bahan najis itu ataupun tidak. Ada bahan yang diyakini telah berubah, ada yang diandaikan tidak. Dalam soal gelatin babi umpamanya, sarjana fekah masakini berfatwa berdasarkan kepada taklimat saintis kepada mereka. Kadang-kala berlaku khilaf. Majlis Fatwa Eropah (European Council for Fatwas and Research) tadi yang terdiri dari tokoh-tokoh Islam dari Arab dan ulama Islam yang menetap di Eropah, begitu juga Europen Fiqh Council dan beberapa orang tokoh ilmuwan Islam antarabangsa menganggap telah berlaku istihalah. Sementara sebahagian ilmuwan pula menganggap proses istihalah bagi gelatin itu tidak sempurna. Maka, jadilah isu gelatin di sudut itu perkara yang syubhah.
5. Sesiapa yang mengelakkan sesuatu yang syubhat -sekalipun tidak sampai ke peringkat haram- merupakan perkara yang baik untuk diri dan agamanya. Namun, dia tidak boleh berkeras mengharamkan untuk umat Islam yang lain yang mempunyai pandangan yang berbeza. Dalam soal makan-minum, perubatan, pakaian, perhiasan, kebudayaan setiap pihak mesti mengakui keluasan fekah Islam dan mengiktiraf khilaf fekah yang berasaskan hujah. Tidak boleh hina-menghina dan bermusuhan dalam persoalan amalan peribadi yang seperti ini selagi semua pihak beramal atas dalil yang diyakininya.
6. Selagi, umat Islam mempunyai sumber yang pasti halal, mereka sepatutnya mengelakkan sumber yang syubhah. Di Malaysia umpamanya, gelatin halal wujud dan boleh didapati, maka memulaukan yang syubhat dapat menggalakkan industry halal.
7. Umat Islam hendaklah berusaha menjadi pengeluar, bukan sekadar pengguna. Kelemahan industri umat Islam adalah punca berluasan bahan yang syubhat dan juga mungkin haram.
Apa ada pada warna? Berbaju puteh bukan bermakna kita suci dan bersih dari sebarang dosa.. Dan berbaju pink tidak bermakna, kotor dan jijik…
Pelajar-pelajar Madrasah AlMaarif hari2 menggunakan warna pink dan putih? Adakah bermakna mereka menyokong LBGT dan pink dot kah?
Sedangkan warna putih juga symbol penyokong fanatik PAP…
Selagi kita berpegang kepada Syahadah kenapa pedulikan tentang warna pakaian sangat dan terkejar2 stop mereka? .. Cukupla sekadar spread awareness di acara forum. Tak perlu bertanding akan warna dan berkejar2..
Perlu ke copycat cara mereka sibuk sgt soal warna?
Saya sebenarnya ada membuat comment di salah satu posting…
White tu ikut sejarah Islam memanglah asal warna kesukaaan Rasulullah saw.
Dan ia juga warna favourite fanatik PAP juga..
Susahkan kita mahu tegakkan besarkan “soal warna” ni? Adakah kempen berwarna baju puteh gara2 ingin berlumba isu LBGT dan Pink dot dan hadirnya Ramadan saje?
Jika mahu dapat pahala sekalipun kenapa tidak mulakan hari ini setiap solat dan mengapa perlu tunggu Ramadan untuk bertaubat?
Bagi saya tak perlu a berkejar all out dan stop LBGT ni semua.. Yang mulakan ni semua siapa dan siapa mereka semua? Bukan orang Islam kita.. Sedangkan ramai orang Islam kita sendiri bukan perfect dan byk buat dosa juga. The most kita boleh nasihat jika berlaku depan mata kita saje.. Berdoa… Jika ikut cara Nabi saw, beliau tidak berkejar orang sampai mcm tu sekali.. Pernah tidak kita terbaca cara Nabi berdakwah seperti mahu serang atau “confrontional”?
Bagi saya mengadakan acara forum atau syarahan dan spread awareness, seperti biasa tu lebih baik..
The problem when you have an independent body to issue so called Islamic regulations or fatwa’s, disagreement/misunderstanding might arise, just look at our neighbouring Malaysia.
What they face is something which Singaporeans should avoid, in their case, different states have different Muftis and sometimes their fatwas or religious opinion clash with one another. Now if Singapore has their own independent Islamic body to regulate all these issues, who exactly are the committee who will regulate all these issues? How do we know that these so called independent Ulamas come up with such regulations not for their own benefit? In fact it causes more mistrust because these so called ‘independent body’ think they are holier than thou.
I think the author is just another sour-grape who has personal issues with MUIS. What MUIS has done for the Malay Muslim community in Singapore is commendable despite the lack of funding, support. The system is not perfect but it has serve its purpose bcos no system is perfect.
Honestly if the author think covering Aurat is a major issue well think again. I would rather have a lady who never covers her aurat but yet contribute more to the society than a hijab lady who is hypocrite and and gossips too much with her fellow hijab frens. A hijab person doesnt also mean that she prays 5 times daily, in fact she just could have put on hijab out of family pressure. So focus on the main social issue first before coming up with such petty issues.
Im sure Allah is forgiving. In fact we humans tend to judge others more… it’s also very stupid to actually declare Jihad on this or Jihad on that not everything has to be Jihad… Just use more common sense.
If the author thinks that by having an independent body to regulate Islamic regulations and fatwas, then they need to come up with reasons and even flaws which MUIS has overlooked before we can consider having an independent body. Otherwise don’t waste other’s ppl time with such proposals, bcos then you are just like a ‘rebel without a cause’…
Nasiruddin Pungut shares his view in reference to a previous letter written by R1C reader named Firdaus Abdul Samad who felt that there should be a new set up of an Independent Ulama Body to closely look into matters of Muslims in Singapore.
Good to share opinion and exchange of ideas. What is your view about this matter? Do you think Singapore should have an Independent Ulama/Islamic Body or not? Share you opinion with us at Rilek1Corner.
