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Tag: Islam

  • Parliament: New Committee To Help Malay/Muslim PMETs

    Parliament: New Committee To Help Malay/Muslim PMETs

    Malay/Muslim professionals, managers, executives and technicians (PMETs) can soon turn to a new committee for help to weather the headwinds from an uncertain economy.

    Its focus is to help this growing group to retrain, and rebound from employment setbacks, said Minister-in-charge of Muslim Affairs Yaacob Ibrahim on Thursday (March 9). The committee will be chaired by Parliamentary Secretaries Muhammad Faishal Ibrahim and Amrin Amin.

    Dr Yaacob also said in Parliament that the community’s take up of the national SkillsFuture initiative has room for improvement. As of December 2016, out of the 126,000 Singaporeans who have used their SkillsFuture credits, only 8.4 per cent are Malays.

    “More can be done to explain and link them to SkillsFuture and other national schemes. We will push hard to encourage more to try, and for those who do, we want to support them,” he said.

    He was responding to Mr Zaqy Mohamad (Chua Chu Kang GRC), who flagged lower-middle income PMETs as a group in need of greater support.

    Mendaki’s training arm, Mendaki Sense, will step up its efforts to provide good employment opportunities, said Dr Yaacob.

    “But at the same time, more must be done to make continual learning and training a social norm or a natural impulse of our community,” he added, pointing to Mendaki’s efforts to empower the community through education.

    The self-help group, which turns 35 this year, has been tapping on technology.

    For instance, it last month piloted its Digital Learning@MTS initiative to heighten the learning experience of students in its flagship Mendaki Tuition Scheme, said Dr Yaacob. This involved 150 students at three centres, but will be expanded into a full-fledged programme for all if successful.

    Mendaki is also working to get the community ready for the challenges of the future.

    Its Future Ready Unit, launched last year, has reached out to more than 1,000 students and young adults to promote SkillsFuture, particularly among students and parents.

    This year, it will launch a new Future First programme to help Malay/Muslim students in Higher Nitec courses develop IT skills and competencies, like critical thinking.

    Dr Yaacob also laid out moves to strengthen and safeguard families. Vista Sakinah, which was launched in 2011 to provide specialised marriage education and support programmes for remarrying couples and step-families, has helped more than 1,600 couples through its remarriage preparation programme, and more than 1,200 families through its post-marriage support, he said.

    Plans are afoot to expand its outreach efforts and enhance its services. One strategy involves working with asatizah to engage these families, said Dr Yaacob: “We want to encourage our asatizah to broaden how they can serve the social needs of the community, and remarriages and step-families are one group who require support.”

    He also spoke of changes in the Syariah Court, which administers Muslim family law relating to divorce and inheritance matters.

    Two new presidents – Ustaz Muhammad Fazalee Jaafar and Ustazah Raihanah Halid – came on board last year, he said.

    Both are on secondment from Muis – part of a broader collaboration between Muis and the Syariah Court to ensure a robust talent pipeline is in place to lead Muslim statutory institutions.

    The duo’s are mentored by Senior President Ustaz Mohamad Haji Rais and President Zainol Abeedin Hussin, both of whom will retire on June 30.

    Between them, they have served for close to five decades. Dr Yaacob thanked them for their long years of service, adding that the Syariah Court will continue to tap on their services even after they leave.

    In the next two to three years, the Syariah Court will have a new system to boost efficiency. It will include new e-services, like being able to make appointments online, and a new case management system.

     

    Source: ST

  • Commentary: Don’t Take The Meaning Literally!

    Commentary: Don’t Take The Meaning Literally!

    You know what I find funny?

    Almost everyone assumed and equated the word triumph with violence and hatred. But have they really check or even bother to check the arabic word for that supplication and in what context it is used?

    And even more funny all these people who decide that its violent do not even have the slightest background and knowledge in arabic to even know what the word exactly means in its original language source and the context.

    Its like an english teacher who do not possess malay language tell a native malay teacher that his or her malay is wrong. LOL.

    Even I who have limited arabic knowledge do not dare to assume the arabic words in its translation because the moment you translate a word to another language such as english, it has slightly lost the actual essence of the original meaning.

    And thats why we cannot take the meaning literally.

    If you want to be a fair judge, then you must know your arabic, and understand islamic context deeply only then you can judge fairly who is wrong and right otherwise the judgement is one-sided and not just. 

     

    Source: Siti Kate

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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

  • 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

  • The Singapore Muslim Community And The Imam Issue

    The Singapore Muslim Community And The Imam Issue

    By Kamaludeen Mohamed Nasir, Associate Professor of Sociology, Nanyang Technological University

    It is well-known that Singapore is a multi-religious society. The 2014 report by Pew named our city-state as the most religiously diverse among the 232 countries studied. What is assumed in this discourse is that all religions are the same and subjected to similar state-society relations.

    ranking

    2014 ranking on Religious Diversity Index by Pew Research Center

    The fact is, Islam is the most regulated religion in our tiny island and this has been the case for decades. From the appointment of a Minister-in-Charge of Muslim Affairs, to the creation of a statutory board called the Islamic Religious Council of Singapore (MUIS) where the Mufti is located, and to the Administration of Muslim Law Act that has regulatory powers over local mosques and madrasahs (Islamic schools), there is no doubt that Islam is given a unique attention by the state.

    A stark under-appreciation of this social reality, especially among the non-Muslims, is apparent to me in the decade or so that I have been teaching in our local universities. I have always asked my students, that if all the Churches were made to say the exact same thing for their Sunday service with a text provided by an office of a statutory board, how would the Christian community react? The students could not even begin to imagine this! Will this then breed mistrust among the Christian community? This is but just one issue besieging the Muslim populace in Singapore.

    When I had coffee with a top local social scientist of NUS a couple of weeks back, we agreed that Islam is the most hierarchical and bureaucratized religion in Singapore. Failure to understand how Islam is managed leads to a failure in understanding the reaction of its local adherents.

    This distrust of the Muslim religious elites amidst the disciplining of Islam, from prescribed texts for the weekly Friday prayer sermons, to appointed instructors to “upgrade Islam” through the Asatizah Recognition Scheme that makes it mandatory for every religious teacher to be registered (even those teaching Qur’anic reading in the local neighbourhoods), impact heavily on the religious elites. Many scholars have called this age as one characterised by a crisis of religious authority. The situation can be especially dire in our local Muslim community, given the unique structures bearing upon them.

    Distrust breeds distrust. It is not that Singaporean Muslims are predisposed towards being rude or as the Minister of Law put it, “kurang ajar”, towards the state-endorsed religious authority. It is the structures that have been put in place that create such an environment.

    The recent issue regarding the police report made against an Imam for making alleged “incendiary” supplications against Christians and Jews that are outside the MUIS-endorsed text cannot be disentangled from the issue of the autonomy of the Muslim clerics. I have engaged the local religious elites numerous times over the last few years and have rarely met a group that is more in fear. The culture of fear among the religious class is often talked about and in one of the engagements that I had with a group of religious elites, one of them candidly lamented, “We are directed and scripted.”

    It has often been mentioned that attitude reflects leadership. The angry reaction of the Muslim community in light of the Imam issue should be seen against this backdrop. The absence of the voices of the religious elites in the initial stages of the debacle created a void in the community who then went online to make sense of the matter.

    Last week, Assoc Prof Khairudin Aljunied was singled out in parliament for encouraging the “vilification” of the whistle-blower, Terence Nunis.  The fact is that hundreds of Muslims had begun pitching in their views on various platforms after Nunis’ pronouncements on Facebook. This was substantiated in a belated statement by the Minister-in-Charge of Muslim Affairs, Assoc Prof Yaacob Ibrahim, who mentioned that the video uploaded by Nunis had indeed “sparked a storm” and “generated many emotions both online and offline. Many in our community felt angry, because they believe that the postings could be used to cast aspersions on Islam and the asatizah in our Mosques”.

    It is interesting to note that both Assoc Prof Khairudin and the Mufti appropriated a satirical and poetic style respectively, as means of social critique. However, it has been well-documented that the Singaporean brand of criticism is often manifested through humour, satire and poetics as seen in Talkingcock, Mr Brown, Yawning Bread, Jack Neo’s films and the like. Indirect criticism is characteristic of societies living under soft-authoritarian rule.

    There are no differences in opinion that if the allegations against the Imam are proven to be true, his incitement has no place in our multi-religious society. But if it is not – and many among the Muslim community have come to this conclusion upon the explanations provided by numerous local religious scholars who have later gone public in discussing the meaning and context of the supplication – then sadly, the Muslim community will see this as yet another example of disciplining and an attempt to emasculate the local religious fraternity despite the state’s paradoxical pleas for Singaporean Muslims to give the local religious scholars their ears.

    It remains to be seen in the aftermath of the Imam episode if the state would choose to go down the path of imposing further restrictions to ensure that the MUIS-endorsed texts be read to the letter, curtailing any creative license of preachers and punishing any dissent towards state-appointed authority. The more enlightened way must be to empower the religious scholars in the field and to give them ownership over their areas of expertise to prevent religious discourse from being co-opted, hijacked and subjected to ad hominem attacks.

    The coming forward of a good number of religious elites, including its umbrella body, Singapore Islamic Scholars & Religious Teachers Association (PERGAS), with regard to this Imam issue is a good development that needs to be applauded. The social media provides a ready platform for this. These attempts to speak truth to power should also be captured in the mainstream media. PERGAS’ need to again clarify their position after feeling that they were misrepresented in the Malay mainstream media regarding their statement towards Assoc Prof Khairudin is not a good sign. The perception that the Malay mainstream media is not balanced and selective in their reporting has also led many to turn to the cyber-sphere to air their perspectives.

    In fostering this development of active citizenship, we need to keep an eye on encouraging diversity and not just promoting those with a certain kind of thinking that the state can easily manage. This is in line with what the PM had recently mentioned in his interview on February 24th in Today newspaper under the title, “Leaders must be able to take criticism, acknowledge mistakes”. Only then can we move forward as a nation.

     

    Source: TOC

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