Ar-Risalah Isu 36 - Wasatiyyah: Tata Kehidupan Beragama

AR-RISALAH TERBITAN KE-36 Mei - Ogos 2021

WASATIYYAH: TATA KEHIDUPAN BERAGAMA

AR-RISALAH

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Isu 36 (Mei - Ogos 2021) ISSN 2424-8207

Editor

fb.com/Pergas.Singapore

Ustaz Mohammad Yusri Yubhi Bin Md Yusoff

Penyusun Ustazah Nurhafizah Azman

@pergassingapura

Penyumbang Makalah Prof. Tan Sri Dr. Mohd Kamal Bin Hassan

youtube.com/PergasSingapura

Ustaz Dr. Ihsan Muhidin Ustaz Dr. Mohd Feisal Bin Hassan Dr. Shamsiah Binte Abdul Karim Ustaz Ahmad Saiful Rijal Bin Hassan Ustaz Muhammad Husin Bin Masnin

Get in touch www.pergas.org.sg

Arahan Seni & Pereka Grafik Rafiz Raman

Penerbit Persatuan Ulama dan Guru-Guru Agama Islam Singapura (Pergas) 448 Changi Road Wisma Indah #03-01 Singapura 419975 Tel: 63469350 Fax: 63463450 Email: info@pergas.org.sg

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KANDUNGAN

1

KALAM EDITOR

2

FOKUS Ms 6 – Wasatiyyah and the Meaning of Wasat

Ms 4

Ms 13 – Characteristics Of Wasatiyyah In Syariah Practice In Singapore

3

LETS THINK

4

Ms 17 – Wasatiyyah In Rehabilitating Terrorists & Extremists – The Role Of The Ulama & Asatizah Community In Singapore

5

KENALI ASATIZAH

Ms 22 – I-Wasiat Service

6

Ms 25 – Ustaz Ahmad Saiful Rijal Hassan

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KENALI PERGAS Ms 32 – Kepimpinan Baru Pergas Ms 33 – Barisan Majlis Tertinggi Pergas Penggal 2021-2023

EKONOMI ISLAM

AKTIVITI PERGAS Ms 27 – Mei - Ogos 2021

8

TINTA ILMU Ms 34 – Ulasan Buku: Pemikiran Sosio-Agama Ahmad Sonhadji

1

KALAM EDITOR

KALAM EDITOR Dengan Nama Allah Yang Maha Pengasih Lagi Maha Penyayang Selawat dan Salam ke atas Nabi Muhammad, Ahli Keluarganya dan Para Sahabat serta setiap yang mengikuti perjalanan mereka Assalamu’alaikum wr wb PARA PEMBACA YANG DIKASIHI SEKALIAN,

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ada 20 Mac lalu, Pergas telah menjayakan Muktamar Ulama 2021 yang dihadiri oleh para asatizah tempatan, aktivis masyarakat, karyawan dan juga ahli akademik.

Muktamar yang sama juga turut diserikan oleh ucaptama Profesor Ulung Dr Mohd Kamal Hassan.

Muktamar Ulama yang dianjurkan tidak lain dan tidak bukan membicarakan tentang Kesederhanaan Dalam Islam atau lebih tepat lagi, Wasatiyyah.

Sebagai lanjutan daripada Muktamar Ulama tersebut, Ar-Risalah edisi kali ini akan memberikan fokus kepada tema Wasatiyyah. Wasatiyyah yang dimaksudkan di sini bukanlah bermaksud sederhana secara literal seperti yang difahami ramai. Menurut Prof Mohd Kamal Hassan, maksud wasatiyyah di sisi para Ulama ialah adil, terbaik dan seimbang. Dengan itu, pada edisi seterusnya juga Ar-Risalah akan mengenengahkan tema-tema yang seiring dengan pendekatan wasatiyyah yang adil, terbaik dan seimbang.

Sebagai permulaan, bagi edisi kali ini, Ar-Risalah akan mengupas tentang maksud wasatiyyah menurut perspektif Islam melalui penulisan para asatizah. Melalui ruangan Fokus, kami mendatangkan transkrip yang merupakan sedutan daripada teks ucaptama Prof Mohd Kamal Hassan yang mengupas tentang maksud wasatiyyah menurut Ulama Islam serta kaitannya dalam membentuk umat yang terbaik.

Perbincangan tentang wasatiyyah ini kemudiannya diteruskan pula oleh Ustaz Dr Ihsan Muhidin yang memberikan argumentasi beliau bahawa konsep wasatiyyah telahpun diimplementasikan melalui dasar-dasar Islam yang terdapat di Singapura. Manakala, Dr Md Feisal Hassan pula membawakan contoh bagaimana asatizah tempatan menerapkan elemen

4

KALAM EDITOR

wasatiyyah dalam usaha rehabilitasi puak ekstremis agama.

Bertepatan dengan itu, pada ruangan ‘Kenali Asatizah’ pula membawa para pembaca mengenali Ustaz Ahmad Saiful Rijal Hassan, Zamil Penyelidik Bersekutu, Sekolah Pengajian Antarabangsa S. Rajaratnam (RSIS), Universiti Teknologi Nanyang (NTU). Sebagai zamil bersekutu di RSIS, tugas utama beliau adalah menyelidik dan memahami punca radikalisme serta program pemulihan yang bersesuaian bagi menangani aktiviti pengganasan.

Dalam hal ini, Ustaz Ahmad Saiful Rijal berkongsi kajian beliau tentang prinsip wasatiyyah dalam menangani idea extremisme dan radikalisme.

Prinsip wasatiyyah yang berteraskan keadilan, kecemerlangan dan keseimbangan juga terserlah melalui idea pemikiran sesepuh kita, Almarhum Ustaz Ahmad Sonhadji Mohamad.

Idea pemikiran wasatiyyah beliau jelas terserlah melalui buku ‘Pemikiran Sosio-Agama Ahmad Sonhadji Mohamad Melalui Koleksi Khutbah (1971-1980)’ karya Ustaz Dr. Mohamed Qusairy Thaha yang baru sahaja diterbitkan Pergas. Bagi mengetahui lanjut kandungan buku ini, para pembaca boleh tatapi ulasan buku tersebut oleh Ustaz Muhammad Husin Masnin dalam ruangan ‘Tinta Ilmu’.

Pada tanggal 18 Julai yang lalu, telah berlangsung Mesyuarat Agung Tahunan Pergas ke-62 yang diadakan secara atas talian. Pada perhimpunan yang sama ini telah menyaksikan pemilihan barisan Majlis Tertinggi Pergas yang baru bagi penggal 2021-2023. Sidang editor Ar-Risalah ingin mengucapkan tahniah kepada sekalian asatizah yang telah terpilih bagi memikul amanah yang sungguh berat ini. Semoga Allah memandu kepimpinan kalian serta dipermudahkan

segala urusan dan diberkati olehNya. Di kesempatan ini, sidang editor kali ini juga ingin mengucapkan tahniah serta selamat maju jaya kepada tampuk kepimpinan Pergas yang baru; iaitu Ustaz Dr Mohamed Qusairy bin Thaha yang pada Julai lalu telah mengambil alih tugasan sebagai Ketua Pegawai Eksekutif (CEO) Pergas. Semoga di bawah kepimpinan yang baru ini, Pergas akan melangkah lebih jauh dalam memandu dan memberikan kepimpinan agama kepada masyarakat, selain menjaga kebajikan asatizah setempat.

Akhir kalam, dengan keadaan negara dan sekalian dari kita masih berdepan dengan pandemik Covid-19 dan bakal melangkah ke era endemik. Diharapkan agar setiap lapisan masyarakat dapat terus menjaga kesihatan diri masingmasing dan mematuhi segala prosedur keselamatan yang ditetapkan. Semoga sekalian dari kita sentiasa berada di bawah pemeliharaan Allah.

Salam hormat, Mohammad Yusri Yubhi Md Yusoff

5

AL-WASATIYYAH AND THE MEANING OF UMMAH WASAT

Prof. Tan Sri Dr. Mohd Kamal Hassan Distinguished Professor, International Islamic University Malaysia (IIUM).

6

FOKUS

INTRODUCTION:

THE DIVINE APPOINTMENT OF THE MUSLIM UMMAH AS THE UMMAH WASAT TO BECOME WITNESSES (SHUHADĀ’) UNTO HUMANKIND

َ‫َ َ ٰ َ َ َ ۡ ٰ ُ ۡ ُ َّ ً َّ َ ً ِّ َ ُ ۡ ُ ۡ شُ َ َ ٓ َ َ َ َّ َ َ ُ ۡ َ َّ ُ ۡ ُ َ َ ۡ ُ ۡ ش‬ ‫� ۡي ًدا ؕ َو َم ا‬ ‫اس وي ك ون الرس ول ع ل ي‬ ِ ‫ك‬ ِ ‫وك ذ ِل ك ج ع ل ن ك ام ة وس ط ا ل ت ک ون وا � داء ع ل الن‬ َ َّ ُ َّ َّ ۡ َ َ َ ۡ َ َّ ٓ َ ۡ َ َ َ ۡ ُ ۡ ‫َ َ ۡ َ ۡ ۡ َ ةَ َّ ت‬ َ َ​َ ۡ ‫ج ع ل ن ا ال ِق ب ل ال ِ� ك ن ت ع ل ي� ا اِ ل ِل ن ع ل م ن ي ت ِب ع‬ ‫الر ُس ۡول ِ َّم ۡن َّي ۡن ق ِل ُب َع ٰل َع ِق َب ۡي ِه ​ؕ َواِن كن ۡت‬ َ ٌ ُ َ َ ۡ َ ْ ُ ُ ّٰ َ َ َ َ ُ ّٰ َ ‫َل َك ب ۡ َ� ًة َّل َع َل َّال ذ ۡ نَ� َه‬ َّ � ‫الل‬ َ ّٰ ‫ك​ ؕ َّاِن‬ ۡ �‫اس ل َر ُء ۡوف َّر ِح ۡي ٌ‏‬ ‫لن‬ ‫ان‬ � ‫ع‬ ‫ي‬ ‫ض‬ ‫ي‬ ‫ل‬ ‫الل‬ ‫ن‬ ‫ك‬ ‫ا‬ ‫م‬ ‫و‬

ؕ ‫الل‬ ‫ى‬ ‫د‬ ِ‫ا‬ ِ‫ِ ي ا‬ ‫ب‬ ‫ي‬ ِ ِ ‫ِي‬ ِ ِ And it is thus that We appointed you to be an Ummah Wasat (Just-Best-Balanced Community) so that you might be witnesses (Shuhada’) to all humankind and the Messenger might be a witness to you.

We appointed the direction which you formerly observed so that We might distinguish those who follow the Messenger from those who turn on their heels. For it was indeed burdensome except for those whom Allah guided. And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind. (Al-Baqarah 2: 142-143)

I

t is reported by Imam Ahmad on the authority of Abu Said Al-Khudri that the Prophet (SAW) interpreted the word “wasatan” in verse 143 of Surah Al-Baqarah to mean “just” (adlan). A just community requires being in the middle-most position and not swayed by emotions, biases or prejudice in making judgements1, decisions or giving evidence2.

The word “awsatuhum” in verse 28 of Surah Al-Qalam (68) has been interpreted by the Qur’an commentators to mean “the most just of them” (adaluhum).

This interpretation is confirmed by Al-Imam Al-Razi in his Tafsir in which he says, “The most just place for deciding something is to be in the middle, because its judgement with regard to all its sides is the same and is equal.3” 3.

Fakhruddin Al-Razi. At-Tafsir al-Kabir li Fakhr ad-Din ar-Razi. Cairo: Darul Hadis.

1.

Muhammad ibn Jarir Al-Tabari (1997).

Tafsir al-Tabari : Al-musammá Jami’ al-bayan fi ta’wil al-Qur’an. Beirut: Dar al-Kutub al-’Ilmiyah.

2.

Al-Hafiz Ibn Katheer Dimashqi. Tafsir Ibn Kathir. Saudi Arabia: Darussalam.

It is clear that the word wasat cannot be adequately translated into English by its literal or linguistic meaning of “being in the middle“ or “mid-most“ position, or by just one word such as “moderation“ because the Quranic and Prophetic meanings given to the word emphasises adalah as well as the meanings of Al-Khairiyyah (being the best or most excellent), AlTawassut (being in the centre between two extremes) or Al-Tawazun (being in the state of balance, equilibrium) or i’tidal (moderateness).

As for the word Al-Wasatiyyah, it is as a verbal noun from the word wasat, and as such, I prefer to translate it in English as “the State of Justness-Goodness-Balance” or “A Condition of Being Just, Best and Balanced”. In the post 9/11 world situation which saw the emergence of the phenomenon of Muslim extremism, radicalism and militancy, many Muslim scholars and leaders prefer to highlight the dimension of balance, equilibrium and avoidance of extreme orientations towards laxity (tafrit) on the one hand and excessiveness (ifrat) on the other hand in Islam and the Islamic Ummah. While the emphasis given to the i’tidal (moderateness) characteristics of Islam is justifiable under the Islamophobia-orientation of Western thought and the threat of isolated Muslim militancy or radicalism, we should not forget that the primary meaning of Ummatan Wasatan is a Just (Adlan) and Best Community (Khairiyyah).

7

FOKUS

Al-KHAIRIYYAH AS AN INTEGRAL CONSTITUENT OF UMMAH WASAT We need to remember that quality of being the best or the choicest community is clearly emphasised in verse 110 of Surah Al ‘Imran when Allah SWT declares:

ٰ َ ّٰ َ ۡ ُ ۡ ُ َ َ ۡ ُ ۡ َ َ ۡ َ ۡ‫ُ ۡ تُ ۡ َ ۡ َ ُ َّ ُ ۡ َ ۡ َّ َت ۡ ُ ُ ۡ َ ۡ َ ۡ ُ ۡ َ َ ن‬ ‫لل​ؕ َول ۡو ا َم َن‬ ِ �‫اس �م رون ِب�ل ع رو ِف وت � ون ع ِن ال ن ك ِر وت ؤ ِم ن ون ِب‬ ِ ‫ك ن � خ ي� ام ٍة اخ ِرج ت ِل لن‬ َ ۡ َ َ َ ٰ ۡ َُۡ َ ُ ٰ ُ ۡ َ ُ ۡ ‫ڪ َان َخ ۡي ً�ا َّ ُل ۡم​ؕ ِم نۡ ُ� ُم‬ ‫اه ل ال ِك ت ِب ل‬ ‫ال ۡؤ ِم ُن ۡون َوا ك ث ُ� ُه ال ف ِس ق ۡو ‏‬ ‫ن‬

You are now the Best Community brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book believed it were better for them. Some of them are believers but most of them are transgressors. (Ali ‘Imran 3: 110) It is important to realise that this Khairiyyah feature of Amar Makruf Nahi Munkar of the Muslim Ummah is integrated to the verse on Ummatan Wasatan so that the principal responsibility of Enjoining the Good and Prohibiting the Bad is embedded in the Wasatiyyah characteristic. Therefore, when we emphasise the moderateness of Islam and the Muslim community in this world of turmoil, violence and moral decadence, we should not underrate the importance of “enjoining the good and forbidding the bad” in different spheres of the life of the community, the nation and the world community. Of course, Muslim communities as minority communities in secular nation-states or non-Muslim majority countries will have to find the legal, proper and wise ways of executing the moral and ethical responsibilities.

The absolute commitment of this “Just-Best-Balanced Community” is, first and foremost, to uphold and preserve the pristine purity of the religion of Tauhid, and execute the commandments and Plan of Allah SWT, accompanied by a God-fearing mindset (taqwa), thereby becoming the most suitable WITNESSES over humankind (Shuhada’ ‘Ala An-Nas) regarding the integrity and purity of Allah’s religion, the practice of justice and fairness, and the commandment of all that is good and prohibition of all that is bad, as well as the practice of true balance and proper moderation in this worldly life.

THE PLACE OF MODERATION AND KESEDERHANAAN The concept of Wasatiyyah is usually invoked by national leaders of Muslim countries in the 21st century as the Islamic discourse against religious extremism, radicalism, bigotry, fanaticism and, worse of all, violence and bloodshed. All these phenomena are prohibited by mainstream and orthodox Islamic authorities because they contradict the precepts of Islam and the Sunnah of the Prophet SAW. Therefore, as long as the threats are real, it is fine to invoke the concept of wasatiyyah and teach the Muslim community the importance of the concept of Ummah Wasat. In addition, the syariah does give rukhsah (concession, exemption, facilitation, permission) for certain situations such as prayer can be combined or shortened for travellers; forbidden food or drinks can be consumed under emergency situations; the obligatory Ramadan fasting can be postponed for travellers; Hajj rituals can be done by another person if one is incapacitated; in Ramadan it is allowed for married couples to have intimate relations at night, etc. The Quran does not prevent Muslims from enjoying good food and drinks as long as they are halal and tayyib, nor does it prevent Muslims from wearing beautiful or expensive dress as long as they are not meant for ostentation or to show off one’s material assets. The emphasis on wasatiyyah, to my mind, should be on how best to be role models and witnesses of: a) justice to God and to other human beings, b) of high moral integrity, c) of Amar Makruf Nahi Munkar, d) of excellence in charity 8

FOKUS

and humanitarian causes, e) of moral, spiritual and social excellences and f) of balanced personality, culture and civilisation. Only by having those praiseworthy attributes, the Muslim community deserves to be called Witnesses for other human beings. Besides, we need to remember that the Prophet is going to evaluate the Muslim Ummah on the Day of Judgement with regard to its record of wasatiyyah.

One of the greatest challenges for Muslim communities and elites is how not to “follow other communities into the lizard’s hole” a second or a third time, because it is difficult to find successful Islamic models of holistic human and civilisational development today to be emulated. So we may be able to excel in ibadah proper but in the fields of societal and civilisational advancements, Muslim societies and countries have little to show.

When the concept of wasatiyyah was discussed in Malaysia by political leaders and elites two to three years ago, the favourite word in Malay which was used to translate the Arabic term was “kesederhanaan”. It was a translation of the English word “moderation”. It was used in the context of the worldwide non-Muslim world obsession with the phenomenon of Muslim extremism, militancy or radicalism against Western dominance, hegemony or persecution of fundamentalist and militant Islamist groups or movements. Western powers made it clear that they would only tolerate Muslims who were “moderates” but the meaning of Muslim moderates or moderation is not similar to the meaning of i’tidal, tawazun or tawassut. Some Muslim scholars feel that the notion of moderation in Western circles refers more to the notion of tasahul (indulgence, leniency, carelessness or negligence) than the principle of seeking the Golden Mean between two extremes, or avoidance of excessiveness, fanaticism, extravagance or harshness in religious observances not sanctioned by the Qur’an or the Sunnah. I personally prefer the Malay term “pertengahan” (being in the middle or at the centre), “jalan tengah” (the middle path), “pertengahan yang teradil dan terbaik” (the most just and best central position), “keseimbangan” (state of balance) or “cara keseimbangan” (method of balance) to kesederhanaan which could be misunderstood or misinterpreted to mean “not insisting on high standards of excellence, a sort of complacent attitude or tolerance of mediocrity or liberality”. However, it is alright to use “kesederhanaan” (moderation), for example, in situations where the syariah requires moderation such as in the use of water for ablution or watering plants, in consumption of food and drinks, in exercising, in dress, in beautifying or furnishing our homes, or in the tone of speeches. But when it comes to work or doing a job, it is useful to know that there is a Prophetic saying that “Allah likes that if one of you is to do something that he/she does it to the best (itqan) of his/her ability” (Al-Tabarani).

Hence a tolerance of low standards connotation or a half-hearted way of working is just the opposite of Qur’anic wasatiyyah which requires upholding and practicing the principles of justice and fairness, moral-spiritual excellence and striking the right balance or equilibrium between two extremes. At any rate, it is better not to translate wasat or wasatiyyah with a single word equivalent either in English or in Malay.

9

FOKUS

I also feel that the popular use of the word kesederhanaan in the Malay world as a feature of the mainstream Muslim culture or community could be misconstrued by some liberalminded Muslim elements or secular non-Muslim intelligentsia – as their influence becomes stronger -- as a lax or lukewarm religious attitude with regard to the necessity of upholding religious obligations or principles related to the Islamic creed, worship proper, the syariah or Islamic ethics. For that reason, it is advisable that the topic of wasatiyyah or Ummah Wasat be explained in an objective, scholarly and holistic way, with many examples or manifestations of the true Islamic meanings and connotations of justice, moral-spiritual excellence and the right balance between the tendencies of extremism on the opposite poles of ifrat and tafrit, in Islamic tradition and civilisation as well as their contemporary forms. On the fundamental characteristic of justice in the Ummah Wasat, we should note that there is nothing to suggest kesederhanaan in the following commandments of Allah SWT:

ْ َ ْ ُ ُ َ َ َ ْ َ َ ّ َ َ ُ‫َ َ ُّ َ َّ نَ َ ُ ْ ُ ُ ْ َ َّ نَ ْ ْ ش‬ ْ َ‫أ‬ ‫ي� أ ي� ا ال ِذ ي� آم ن وا ك ون وا ق و ِام ي� ِب�ل ِق س ِط � داء ِل ِل ول و ع ل أنف ِس‬ ‫ك أ ِو ال َوا ِل َد ْي ِ ن� َوالق َرِب ي نَ� ِإن‬ َ َ ْ ْ َ ّ ‫الل َأ ْو َل ب� َم ا َف َال َت َّت ب ُع ْوا ْ َال َوى َأن َت ْع ِد ُل ْوا َوإن َت ْل ُووا أ ْو ُت ْع ر ُض وا ف إ َّن‬ ُ ّ ‫َي ُك ْن َغ ِن ًّي ا َأ ْو َف َق ي ً�ا َف‬ ‫الل‬ ِ ِ ِ ِ ِ ِ َ َ َ َ ُ َ ‫كن ِب َ� ا ت ْع َم ل ون خ ِب ي ً�ا‬

O Believers! Stand firm for justice and bear true witness for the sake of Allah, even though it be against yourselves, your parents or your relatives. It does not matter whether the party is rich or poor - Allah is well wisher of both.

So let not your selfish desires swerve you from justice. If you distort your testimony or decline to give it, then you should remember that Allah is fully aware of your actions. (An-Nisa 4: 135)

َ ْ َ ْ ُ َ ْ َ َ َْ َ ْ ‫وك َع ن‬ ْ ُ ‫ك َش َن ُآن َق ْو ٍم أن َص ُّد‬ ْ ُ ‫َو َال ي َ ج ْ� ر َم َّن‬ �ِّ ‫ال َر ِام أن ت ْع َت ُدوا َوت َع َاون وا َع ل ال ب‬ ‫ال ْس ِج ِد‬ ِ ِ َ ْ ُ َ َ ّ َّ َ ّ ْ ُ َّ َ َ ْ ُ ْ َ ْ‫َ َّ ْ َ َ َ َ َ َ ُ ْ َ َ ث‬ ‫اب‬ ِ ‫والت ق وىوال ت ع اون وا ع ل ِإال ِ� وال ع دو ِان وات ق وا الل ِإن الل ش ِديد ال ِع ق‬

….Let not the hatred of some people - who once hindered you from the Sacred Mosque - incite you to commit transgression. Cooperate with one another in righteousness and piety, and do not cooperate in sin and transgression. Have fear of Allah. Allah is stern in punishment.

(Al-Mai’dah 5: 2)

َ َّ َّ ُ َ‫َ َ َّ َ َ ُ ْ َّ ُ ْ ّ َ َ َّ ُ َ َ َ ت‬ َ ‫ي� أ يُّ َ� ا ال ِذ ي ن� آم ن وا ات ق وا الل ح ق ت ق ا ِت ِه وال ُ� ت ن‬ ‫و� ِإال َوأ تُن� ُّم ْس ِ ُل ون‬

O you who believe! Fear Allah as He should be feared and die not but as true Muslims.

(Ali ‘Imran 3:102)

ّ ْ َ َ ُ َ‫َو َأ ِع ُّد ْوا َ ُل م َّم ا ْاس َت َط ْع تُ� ِّم ن ُق َّوة َوم ن ِّرَ ب� ِط ْ خ‬ ‫الل َو َع ُد َّو ْك َوآخ ِر ي نَ� ِم ن‬ ِ ‫ال ْي ِل تُ ْ� ِه ُب ون ِب ِه َع د َّو‬ ِ ٍ َ َ َ ْ ْ َ َ ُ َ ْ ُ‫ّ ُ َ َّ ْ ُ ْ َ ت‬ ُ ُ َ َ ْ ُ ُ َ ْ َ ُ ّ ُ ُ َ‫ُ ن ْ َ َ ْ َ ُ ن‬ ‫ش ْ ف‬ ‫ن� ال ت ظ ُل ون‬ ‫الل ي وف ِإل ي ك وأ‬ ِ ‫� ٍء ِ ي� َس ِب ِيل‬ ِ​ِ ‫د‬ ‫و� م ال ت ع ل و� م الل ي ع ل ه م وم ا ت ِنف ق وا ِم ن ي‬

Hence, make ready against them whatever force and war mounts you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend in God’s cause shall be repaid to you in full, and you shall not be wronged (Al-Anfal 8: 60).

10

FOKUS

In the following verse, however, we are told to make the Hereafter the objective of whatever worldly bounties we might have, but we are not supposed to neglect our responsibilities in this important, though brief, worldly life. The idea of correct or just balance between the demands of Akhirah and the responsibilities in the Dunya is implicit in the verse:

َ ْ ُّ َ َ َ َ ُ َّ َ َ ْ َ َ َ َ َ َ َ َ َ َ ‫َ تَ َ َّ ُ َّ َ ْ آ‬ ‫الل ِإل ْي ك‬ ‫الدن َي ا َوأ ْح ِس ن ك ا أح س ن‬ ‫نس ن ِص َيب ك ِم ن‬ ‫َو ْاب َت ِغ ِف ي� م ا آ�ك الل الدار ال ِخ رة ول ت‬ َ‫ف ْ أ‬ َْ َ َ ْ ُ ْ ُّ ُ َ َ َّ َّ �َ‫ال ف ِس ِد ي ن‬ ‫َول ت ْب ِغ ال ف َس َاد ِ ي� ال ْر ِض ِإن الل ل ي ِ� ب‬

Seek rather, by means of what Allah has given you (of bounties in this world), the abode of the Hereafter, while not neglecting your share in this world. Be good to others as Allah has been good to you, and do not seek mischief in the land, for Allah does not love the mischief makers. (Al-Qasas 28:77) THE MEANING OF ISLAMIC MODERATION I wish to clarify at this juncture that, in my book Voice of Islamic Moderation from the Malay World, I have used the term “Islamic Moderation” with the qualifying adjective “Islamic” to indicate that “moderation” in Islamic perspective is not similar or identical with the way the word is used and understood in the secular and modernist Western context4. A moderate Muslim in the secular Western sense is most likely a lukewarm or liberal Muslim who does not take too seriously the commandments of God with regard to the fundamental religious obligations or the halal and haram distinctions. Having said that, there are indeed certain types of religious observances or economic consumption in Muslim society which are supposed to follow the Golden Mean, i.e. by avoiding the two extremes of unwarranted excessiveness, rigidity or exaggerations on the one hand, and the unwarranted looseness, liberality and complacency on the other hand. In such cases the moderateness of religious observance is a determination sanctioned by the syariah itself, not a choice to be made by the Muslim, such as choosing marriage as opposed to choosing celibacy or castration in order to be liberated from lust or sexual desire; fasting on certain days as opposed to all days of the year; leaving the face of a woman uncovered when performing the tawaf as opposed to complete covering of the face in addition to covering the rest of the body; going out to earn a decent living after performance of obligatory prayers as opposed to devoting one’s whole life in the mosque as a manifestation of sincere piety.

Mohammad Kamal Hassan (2011).

Voice of Islamic Moderation From The Malay World. Dubai: Emerging Markets Innovative Research (EMIR).

4.

After Allah SWT has made it clear that the Muslim communities all over the world are parts of universal Ummah Wasat appointed by Allah SWT Himself, Muslim nations including the Malay-Muslim community in Malaysia have to strive to fulfil the elevated status and vision of Ummah Wasat with its general leadership role and shahadah objective in this world and in the Hereafter. It is sad to realise that many Muslim nations and communities have failed in this regard for reasons which we shall not discuss here. But looking forward to a much better future after having learned the bitter lessons of failing to fulfil the Divine trusts in many areas of civilisational development, the Muslim ummah in Southeast Asia, I believe, must plan to embark upon a new course towards fulfilling the sacred missions of Wasatiyyah, the obligation of Shahadah and the spread of Islam with Rahmatan lil Alamin as its principal method.

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CONCLUSION:

STRENGTHENING THE SPIRITUAL FOUNDATION OF ISLAMIC LEADERSHIP AND THE MUSLIM UMMAH

On the basis of the conception of human beings as spiritual-moral beings, with purity of fitrah and ruh from Allah SWT and the necessity to cleanse and purify the qalb, the aql and the nafs, with special attention to curbing and conquering the hawa (passion), the Islamic leadership has to give special attention to the spiritual needs of the community and the cosmopolitan society. The community has to be constantly reminded of the following lessons: 01. When human beings acquire sound iman, amal salih, taqwa and ihsan, then Allah SWT ensures hayah tayyibah (the good life) and Al-Falah (true success, wellbeing, happiness and felicity) in the Hereafter. If not there will be Al-Khusran (true loss and misery) and adhab (punishment from Allah SWT).

02. If human beings choose to follow his/her base desires (ittiba Al-hawa), or choose a lifestyle that defies the reminders and advice of Allah SWT, thus contracting many diseases of qalb and corruption of aql, kufr ni’mah, (ingratitude with regard to divine bounties), ghaflah (heedlessness), then Allah SWT promises a life of stressful existence (Ma’ishah Dhanka) without inner peace or tranquility even if they may be financially or materially affluent.

03. Corruption and imbalance of nafs, qalb, aql, ruh plus the negative impact of hawa, waswasah Al-Shaitan, Al-Hayat Ad-Dunya, are the spiritual roots of psychological disorders and mental well-being problems.

04. Understanding the Qur’anic concept of ghurur (deception, self-delusion, illusion) and being vigilant against it is an important preventive measure. Ghurur abounds in this-worldly life and scholars are not spared of the disease either. These distructive maladies (muhlikat) can destroy those scholars who do not have the fear of Allah’s displeasure and wrath in their hearts. Hence the need to constantly strive to purify the soul or cleanse the spiritual heart to remove the poisonous qualities or toxic elements which are hidden from human eyes, but not at all concealed from the sight and knowledge of Allah Most Gracious.

12

CHARACTERISTICS OF WASATIYYAH IN SYARIAH PRACTICE IN SINGAPORE

Ustaz Dr Ihsan Muhidin1 Founder of Muhyiddin Centre Singapore

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INTRODUCTION he implementation of syariah in Singapore has proven that with the concept of wasatiyyah, syariah can be practiced well anywhere – even in secular countries with the Muslim community as the minority. This article discusses the characteristics of wasatiyyah that exist in syariah practice in Singapore. In the end, this article concludes that there are eight distinctive features of wasatiyyah in syariah practice.

BACKGROUND Singapore is a secular country with the Muslim community as the minority population.

However, Muslims in Singapore are given space to carry out their obligations properly2.

Viewed from several aspects of Islam, it turns out that this island nation has an ‘advantage’ as compared to other countries - including Islamic countries. On June 10, 2014, The Telegraph reported that based on a study conducted by researchers from George Washington University, out of 208 countries, Singapore was ranked 7th as the most Islamic country. While their neighbouring country Malaysia ranked 37th. Unfortunately, that is the highest position compared to other Muslim-majority countries.

Hussin Mutalib (2015). Melayu Singapura Sebagai Kaum Minoriti dan Muslim Dalam Sebuah Negeri Global.

Singapore: National University of Singapore (NUS) Press.

2

The author is the founder of Muhyiddin Center Singapore. The author is a lecturer in subjects related to syariah at the Muhammadiyah Islamic College of Singapore. The author has completed his studies at the Doctor of Philosophy (Ph.D.) level in the field of Comparative Syariah studies from the Faculty of Islamic Civilization, UTM Johor Baharu Malaysia. The author also holds two Master’s degrees (Master of Syariah and Master of Islamic Education). Currently, the author is also completing his studies at the Ph.D. level in the field of Islamic Religious Education at the State Islamic University (UIN) Sultan Syarif Kasim Pekanbaru, Indonesia.

1

The main factor – amongst other factors – that enables the principle of syariah to be practiced well in Singapore due to the Muslim community of Singapore adhering to the concept of moderation in practicing their religion3. This moderation concept is later known as wasatiyyah.

BRIEF DEFINITION: SYARIAH AND WASATIYYAH Although some people use the term syariah concerning matters related to ibadah (worship) and muamalah (dealings) only, in fact, the syariah includes all the laws that God revealed to humankind broadly covering faith, worship, dealings, and morals (Amir Syarifuddin, 2009). As for wasatiyyah, it is a simple concept or not excessive in practicing syariah or Islamic teachings in a kāffah (complete) . Wasatiyyah is a term taken from the word wasatan4 (‫)وسطا‬. According to Ibn Kathir (1998), the word wasatan means the middle, which in the perspective of urf of Arab society is the position of Al-Khiyar (the best). In its implementation, wasatiyyah is an intermediate concept in religion between excessiveness (ifrat) and laxity (tafrit)5.

Pergas (Persatuan Ulama dan Guru-guru Agama Singapura) (2017), Wasat: Kompilasi Warkah Dalam Talian Bertemakan Kesederhanaan, Ed 1-10, Singapore: Pergas.

3

This statement is found in surah Al-Baqarah verse 143, which means: And thus We have made you a median [i.e., just] community that you will be witnesses over the people and the Messenger will be a witness over you.

4

EIGHT CHARACTERISTICS OF WASATIYYAH IN SYARIAH PRACTICE IN SINGAPORE Scholars at the global level have held several conferences to formulate the characteristics of wasatiyyah.

Similarly, some countries have formulated the concept of wasatiyyah4 from their national perspective.

In general, there are similarities between the attributes of wasatiyyah that they have put forward. Still, each country has different characteristics of wasatiyyah according to the situation and conditions they face. Based on the results of the analysis on the implementation of syariah in Singapore, the author found that there are eight special features of wasatiyyah in the implementation of syariah in Singapore, namely:

5

Al-Qardhawi, Yusuf (1977). Al-Khasais al-Ammah li Al-Syariah. Cairo: Maktabah Wahbah.

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i.

Tawassut or moderate attitude, the moderation of the Singapore Muslim community in implementing syariah is reflected in their attitude which is not ifrat or extreme and does not support any ideology and acts of violence in the name of religion. On the other hand, they also do not tafrit or simplify in religion, and they disagree with the understanding of liberals who are too free in religion6. ii. Tasamuh, or tolerance, the Muslim community of Singapore, has practiced the concept of tolerance in religion, either towards fellow Muslims of different sects or towards non-Muslims. The Muslim community leaders in Singapore are also active in every effort to create harmony with other religious leaders under a body known as Inter-Religious Organization (IRO). iii. Muwatanah or nationally recognized, the Muslim community of Singapore is proud to be a part of the people of Singapore. Khairudin Aljunied (2017) stated that they could be part of a cosmopolitan society living in a diversity of ethnicities and religions peacefully, without losing their identity as Muslims. This muwatanah attitude is by the famous slogan hubb al-watan min al-iman, which means love of homeland is part of faith7. iv. Islah or prioritizing welfare can be seen from every policy taken by the Muslim community of Singapore under the guidance of the Islamic Religious Council of Singapore (Muis). Muis acts as the governing body of Islam and always strives to prioritize overall welfare as its goal. For example, in the issuance of fatwas, although the majority of ‘ ‘Singapore’s Muslim community is Syafi’i, and this matter is enforced in the AMLA. However, in its implementation, when the Muis Fatwa Committee finds that the views of other schools of thought are more in line with the mashlahah, then they will use the views of sects outside the Syafi’i school (Muis, 2017). v. Ihsan or do the best, in the perspective of the implementation of syariah in Singapore is to implement something heartily, in this case by the words of the Prophet saw: “Indeed, God has obligated upon you all ‘Al Ihsan’ (do your best) in everything”8. This can be seen from the way the administration of Muis on matters related to the implementation of syariah in Singapore is always done professionally to get the best results, including the administration of waqf and zakat, administration of mosques, administration of madrasahs, etc. which is transparent, accountable as well as adapting to current demands. vi. Taysir or simplify, the meaning of ‘simplify’ here is not to simplify as the concept of liberals but refers to the fact that Islamic syariah is built on the concept of “Inna aldina yusrun” (indeed the religion is simple)9. For example, whenever the Muis Fatwa Committee finds the existence of syariah difficult to practice, they seek a solution that simplifies without denying the substance of the law, following the meaning of the rules of fiqh; “Al-Masyaqqah” (difficulty brings ease)10. vii. Syura or confabulating, this concept can found in the fatwa determination process by the Muis Fatwa Committee, where each fatwa is determined collectively, not fardi or individually 11. viii. Tadarruj or gradually, this concept can be found in several fatwas, the Muis Fatwa Committee, which adopts the concept of tadarruj. The fatwa will be amended, following the current situation and taking into account the development of the situation facing the Muslim community of Singapore. Among them is the fatwa on surgery and organ donation, which occurs gradually, adapted to various factors, including the level of medical science progress and the level of risk faced by the local Muslim community.

Pergas (Persatuan v dan Guru-guru Agama Singapura) (2017), Wasat: Kompilasi Warkah Dalam Talian Bertemakan Kesederhanaan, Ed 1-10, Singapore: Pergas.

6

Khairudin Aljunied (2017). Muslim Cosmopolitanism: Southeast Asian Islam in Comparative Perspective, Edinburgh: Edinburgh University Ltd.

7

Muis, Majlis Ugama Islam Sigapura (2017). Fatwa-fatwa Singapura Jilid I: Sains, Perubatan & Kesihatan.

Singapore: Majlis Ugama Islam Singapura.

8

Al-Bukhari, Muhammad ibn Ismail (1990). Al-Jami as-Sahih. Beirut: Dar Ibn Katsir.

9

10 Al-Suyuthi, Abdurrahman (2009). AlAsybah wa Al-Nadzair fi Qawaid wa Fur Al-Syafiiyyah, Cairo: Dar al-Salam.

11 Muis, Majlis Ugama Islam Sigapura (2017). Fatwa-fatwa Singapura Jilid I: Sains, Perubatan & Kesihatan.

Singapore: Majlis Ugama Islam Singapura.

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CONCLUSION In the end, it can be concluded that there are eight features of wasatiyyah in the implementation of syariah in Singapore. Furthermore, as already discussed, the ‘eight wasatiyyah features of Singapore’s ‘perspective’ are the main factors that are the reason why the principle of Islamic syariah can be practiced well in this secular republic.

REFERENCES Amir Syarifuddin (2009). Usul Fiqh. 5th ed. Jakarta: Prenada Media Group.

Al-Bukhari, Muhammad ibn Ismail (1990). Al-Jami as-Sahih. Beirut: Dar Ibn Katsir.

Hussin Mutalib (2015). Melayu Singapura Sebagai Kaum Minoriti dan Muslim Dalam Sebuah Negeri Global. Singapore: National University of Singapore (NUS) Press.

Ibn Kathir, Ismail bin Umar (1998). Tafiir Al-Quran Al-Adzim. Beirut: Dar al-Kutub al-Ilmiah.

Ibn Mandhur, al, Muhammad ibn Mukarram (1979). Lisãn al-Arab, Cairo: Dar al-Maarif.

Khairudin Aljunied (2017). Muslim Cosmopolitanism: Southeast Asian Islam in Comparative Perspective, Edinburgh: Edinburgh University Ltd. Muslim bin Al-Hajjaj (2010). Shahih Muslim. Beirut: Dar Ihya al-Turath al-Arabi.

Muis, Majlis Ugama Islam Sigapura (2017). Fatwa-fatwa Singapura Jilid I: Sains, Perubatan & Kesihatan. Singapore: Majlis Ugama Islam Singapura.

Pergas (Persatuan Ulama dan Guru-guru Agama Singapura) (2017), Wasat: Kompilasi Warkah Dalam Talian Bertemakan Kesederhanaan, Ed 1-10, Singapore: Pergas.

Al-Qardhawi, Yusuf (1977). Al-Khasais al-Ammah li Al-Syariah. Cairo: Maktabah Wahbah.

Al-Suyuthi, Abdurrahman (2009). Al-Asybah wa Al-Nadzair fi Qawaid wa Fur al-Syafiiyyah, Cairo: Dar al-Salam.

16

WASATIYYAH IN REHABILITATING TERRORISTS & EXTREMISTS – THE ROLE OF THE ULAMA & ASATIZAH COMMUNITY IN SINGAPORE Ustaz Dr Md Feisal Hassan Research Fellow, S. Rajaratnam School of International Studies (RSIS).

17

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S

ince September 11, 2001, throughout the world, terrorist groups such as Al-Qaeda, AlShabaab, Boko Haram, Taliban and Jemaah Islamiyah have continued their program of terrorist acts1. These violent acts of terrorism occupied mainstream media daily.

In addition to the catastrophic civilian deaths at New York’s World Trade Centre on that unfortunate day of September 11, 2001, the world saw the massacres of villages and towns, suicide acts in city centres and schools targeted by such extremist groups, calling their acts of murder and carnage as jihad. America’s ‘War on Terror’ as a direct reaction to eradicate AlQaedaism took centre stage, turning many parts of the world, especially the Middle East into war zones. In retrospective, September 11, 2001 initiated the new era of identifying the true message of Islam against the ideology of Al-Qaedaism, especially within the Muslim world2.

Ministry of Home Affairs, Republic of Singapore, The Jemaah Islamiyah Arrests and the Threat of Terrorism: White Paper, Cmd.: 2 of 2003 (Singapore : Ministry of Home Affairs, Republic of Singapore, 2003).

3

United States Department of State, Country Reports on Terrorism 2015 - Singapore, 2 June 2016, accessed January May 29, 2018, http://www. refworld.org/docid/57518d8910.html

4

The Washington Times, “9/11 Report Details Saudi Arabia Funding of Muslim Extremists in U.S.,” The Washington Times, accessed January 29, 2017, http://www.washingtontimes.com/ news/2016/jul/19/911-report-detailssaudi-arabia-funding-of-muslim-/.

1

Edwin Bakker and Leen Boer, The Evolution of Al-Qaedaism Ideology, Terrorists, and Appeal (The Hague: Netherlands Institute of International Relations Clingendael, 2007), 4.

2

Singapore was not left unscathed by this wave of extremism post September 11, 2001. The representation of Al-Qaedaism appeared on Singapore’s shores in the form of a clandestine group called Jemaah Islamiyah3. The appearance of Jemaah Islamiyah in Singapore was solely to disrupt the peace and prosperity in Singapore through violent acts in the form of bombings and killings under the guise of creating an Islamic State (Daulah Islamiyah) in Southeast Asia. Several possible targets including public spaces, the water pipelines, and embassies were identified as potential targets of mass terrorism. Fortunately for Singapore, the plans and the existence of the group were made known to the relevant security agencies culminating in an island wide arrest of Jemaah Islamiyah members and its affiliated groups.

Their misguided plans were disrupted and group members arrested and placed under the Internal Security Act (ISA).

The ISA authorises the Minister for Home Affairs (MHA), with the consent of the President, to order detention without judicial trial or review if it is determined that a person poses a threat to national security4.

United States Department of State, Country Reports on Terrorism 2015 - Singapore.

5

Nur Asyiqin Mohamad Salleh, “Spike in ISA arrests a reminder of threat,” The Straits Times, accessed January 29, 2017, http://www.straitstimes.com/singapore/spike-in-isa-arrests-areminder-of-threat.

6

Channel NewsAsia, “Self-Radicalised Singaporeans a ‘stark Reminder’ of Risks in Society: Yaacob,” Channel NewsAsia, accessed January 29, 2017, http://www.channelnewsasia.com/ news/singapore/self-radicalised/2997168.html.

7

The initial detention, under the ISA, may be up to two years, and the MHA may renew the detention for an unlimited number of additional periods up to two years at a time with the President’s consent5. However, the ‘spike in ISA arrests’ in relation6 to violent Al-Qaedaism continued, involving other terrorist groups, self-radicalised individuals7, and ISISrelated persons8. By 2016, the impact of radicalisation and extremism had affected foreign workers working in Singapore leading to several arrests of Bangladeshi9 workers and Indonesian maids10 who professed allegiance to such violence and terror.

Channel NewsAsia, “Radicalisation Threat Has Grown Larger with Islamic State, PM Lee Says,” Channel NewsAsia, accessed January 29, 2017, http://www.channelnewsasia.com/ news/singapore/radicalisation-threat-has/2656342.html.

8

Lee Min Kok, “27 radicalised Bangladeshis arrested in Singapore under Internal Security Act: MHA,” The Straits Times, accessed January 29, 2017, http://www.straitstimes.com/ singapore/courts-crime/27-radicalised-bangladeshis-arrested-in-singapore-under-internal-security-act.

9

10 Seow Bei Yi, “Five maids working in Singapore radicalised,” The Straits Times, last modified December 19, 2016, http://www.straitstimes.com/singapore/five-maids-working-insingapore-radicalised.

18

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THE ROLE OF THE RELIGIOUS REHABILITATION GROUP (RRG) IN COUNTERING RADICALISM IN SINGAPORE

11 Religious Rehabilitation Group, “Our Message,” Religious Rehabilitation Group, accessed April 11, 2018, https://www.rrg.sg/our-message/.

Interview with Rohan Gunaratna on the 4th of February, 2014.

12

The Ulama and asatizah community has taken a pragmatic approach in countering such violent ideologies. The founding of the Religious Rehabilitation Group (RRG) which focuses its efforts in providing voluntary religious rehabilitation to those involved with terrorismrelated crimes, and community engagement initiatives to educate the masses, Muslims and non-Muslims alike, as well as citizens and foreigners, of the perils of Al-Qaedaism and its related issues was established. Among the key message of the RRG is in advocating wasatiyyah as a key element of fighting terrorism. In its webpage, RRG aims to counter radicalisation and extremism with the ideas of moderation (wasatiyyah) through the spirit of loving, caring and sharing for a cohesive Singapore.11 According to Rohan Gunaratna, Professor of Security Studies at Singapore’s S. Rajaratnam School of International Studies, promoting moderation is the winning part of fighting terrorism, while countering ideology is in fighting the ideology.12

The RRG was founded by two religious scholars (Ulama) in Singapore after their initial meetings with Jemaah Islamiyah members. In 2001, when members of the Jemaah Islamiyah were apprehended in Singapore for terrorist plots planned in Singapore, the government had approached Ustaz Hj Ali Mohd, Chairman of Khadijah Mosque, and Ustaz Mohamad Hasbi Hassan, the President of Pergas, to seek their insights on the religious ideology of those detained. After meeting the detainees, Ustaz Ali and Ustaz Hasbi decided to form the RRG as a voluntary group to provide religious rehabilitation against the misguided ideologies of those detained. Since then, RRG has grown till today and continue to provide religious rehabilitation to members of JI and ISIS, as well as self-radicalised individuals. The RRG engages in community engagement programs focusing on educating the masses about the dangers of terrorism related to the misunderstanding of Islamic concepts.13 Today, RRG is comprised of more than 40 religious teachers (asatizah) who assist in such matters. The RRG was formed in 2004 and currently has a Resource and Counselling Centre at Khadijah Mosque in Singapore. In dealing with extremist ideologies, the RRG has conducted more than 1000 counselling sessions which focuses ‘on the area of ideological response to correct these misconceptions. RRG’s role is to respond effectively to counter their violent ideologies which stem from a misinterpretation of military concepts in Islam.’14

13 Refer to Religious Rehabilitation Group, “Religious Rehabilitation Group,” Religious Rehabilitation Group, accessed November 20, 2013, http:// www.rrg.sg/; Hassan and Pereire, “An Ideological Response to Combating Terrorism - The Singapore Perspective”; R. Gunaratna and M. F. B. M. Hassan, “Terrorist Rehabilitation: The Singapore Experience,” ed. L. Rubin, R. Gunaratna, and J. Jerard, International Conference on Terrorist Rehabilitation; Terrorist Rehabilitation and CounterRadicalisation; New Approaches to Counter-Terrorism (London, Routledge, 2011), 36–58; Muhammad Haniff Hassan, “Singapore’s Muslim Community-Based Initiatives against JI,” Perspectives on Terrorism 1, no. 5 (November 18, 2010), http://terrorismanalysts.com/pt/index. php/pot/article/view/17.

After the official formation of the Religious Rehabilitation Group (RRG) in Singapore to assist the government in its primary role of rehabilitating JI members and self-radicalised individuals in 2003, the voluntary group has produced numerous books, articles, brochures and pamphlets, mobile application, a helpline, and a dedicated website to address its deradicalisation initiative. The RRG’s efforts have gained them much attention due to the collaborative effort of the Ulama and asatizah in assisting the nation in countering extremism and radical ideologies.15 The RRG continues to receive frequent invites from internal and external parties to share its initiatives and methods.16

14

Religious Rehabilitation Group, “Our Message,”Religious Rehabilitation Group, accessed Januray 20, 2018, www.rrg.sg/our-message/.

15

Simon Montlake, “U.S. Tries Rehab for Religious Extremists,” Christian Science Monitor, last modified October 9, 2007, http://www.csmonitor.com/2007/1009/p01s04-woap.html.

16

Gunaratna and Hassan, “Terrorist Rehabilitation: The Singapore Experience.”

19

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WASATIYYAH FROM THE PERSPECTIVE OF USTAZ HJ ALI

Interview with Ustaz Haji Ali Haji Mohamed on the 10th of August, 2017.

17

In explaining wasatiyyah, Ustaz Ali emphasises three critical points that need to be applied in understanding wasatiyyah within a minority context.17 Firstly, one needs to apply critical thinking as a basis to understand, disseminate and apply the concept to practice. By critical thinking, he means the need to research the rich Islamic intellectual tradition with an eye to find pragmatic solutions for the progress and enrichment of the individual and community particularly in the context of understanding the nuances of living as a minority community.

The introduction of the Asatizah Recognition Scheme is an example of this.

Secondly, Ustaz Ali points to the need to reform and affect change to the community for the sake of what is good and necessary in the context of changing needs and time.18 The formation of RRG is an example of the need for the Ulama and asatizah community to move forward and work closely with the secular government to deal with the misinterpretation of the Islamic concepts adopted by those involved in terrorism and extremism. The dire need for these reformative efforts pushes the asatizah community to unite together for the cause of the religion and nation. However, RRG also has its critics, resulting in Ustaz Ali and members of the RRG being termed as ‘lackeys of the government’.19 Ustaz Ali opines that such criticisms are part and parcel of the challenges faced to affect change in order to provide pragmatic solutions to contemporary real problems that beset the community and the nation.20

Interview with Ustaz Haji Ali Haji Mohamed on the 10th of August, 2017.

21

Interview with Ustaz Haji Ali Haji Mohamed on the 10th of August, 2017.

18

Lee Hsien Loong, “Speech by Prime Minister Lee Hsien Loong at the International Conference on Terrorist Rehabilitation and Community Resilience.”

19

Interview with Ustaz Haji Ali Haji Mohamed on the 10th of August, 2017.

20

Thirdly, Ustaz Ali stresses on the importance of sincerity as a criterion that propels one’s actions towards achieving what is beneficial for the religion, community and nation.21 These tripartite aspects, according to Ustaz Ali, are the key towards understanding, applying and disseminating the values of wasatiyyah within the community.

CONCLUSION The Ulama and asatizah community in Singapore plays an integral role in the Malay/ Muslim community in Singapore. Their role is integral because the Ulama and asatizah community is regarded by both the government and the community as an important source of religious guidance. The Ulama plays a critical role in the interpretation (tafsir), application or implementation (tatbiq), and dissemination (tabligh) of the divine revelation. They are the accredited authority who facilitate the contextualisation of the faith based on their understanding of both the Islamic text and the Singaporean context. In this chapter, we have shown that the responsiveness of the Ulama fraternity in dealing with the community and nation is shaped by their notion of combining both traditional and modern education and continuous learning, their charismatic presence (haibah) and emphasis on sincerity (ikhlas), and their contribution in the building of educational institutions, community development, and nation building Their facilitation in contextualising the text within the Singaporean context projects their central role in determining the concept of wasatiyyah is interpreted (tafsir), applied or implemented (tatbiq), and disseminated (tabligh) in the context of Singapore.

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Within the understanding of the Ulama and asatizah in Singapore today, as found in this chapter, wasatiyyah is a dignified (mulia) middle path based on the Qur’ān and exemplified by the Prophet to attain success (falah) in this life and the hereafter. Wasatiyyah, according to the Ulama and asatizah in Singapore today, is characterised by the values of progressiveness, critical thinking, reformation for goodness, sincerity and embracing unity. The values of wasatiyyah includes being understanding and merciful (ihsan) and contributing (khidmat) for the community and nation. These wasati values are pursued in applying justice, balance, and dutifulness (istiqamah) based on the aspirations and progress of the community and nation.

The application and dissemination of the wasatiyyah discourse from the perspective of the ulama and asatizah community is found in their active participation in issuing fatwa, and guidance through community and national initiatives, writing articles in mainstream newspapers, interviews, discussions and paper presentations in talks, syarahan (religious talk), khutbah, forums, seminars and conferences.

Their understanding and application of the concept of wasatiyyah is also affected on intrinsic and extrinsic factors. Intrinsic factors include their educational background and experiences, their personal charisma and values such as sincerity and mercy, the unity from within the Ulama and asatizah fraternity, and the limitations projected through constitutional legislation such as the AMLA. Extrinsic factors that affect the ulama in implementing the wasatiyyah agenda include the need and ability of the ulama and the government to work together for a common cause, and the impact of global phenomenon that affect the Muslim community. As shown in this chapter, the formation of the Religious Rehabilitation Group through the partnership between the ulama and the government in trying to address the threat of terrorism and radicalization proves the importance of mitigating and balancing different worldviews for a common cause.

The RRG is an example of the Ulama fraternity understanding and application of wasatiyyah.

21

i-wasiat.sg

The idea of writing a will has dawned on many people as something very difficult and costly and complicated to do, more so with an Islamic will.

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EKONOMI ISLAM

SO WHY WRITE A WILL? In Surah Al-Baqarah verse 180:

“P

rescribed for you when death approaches (any) one of you if he leaves wealth (is that he should make) a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous” In Surah An-Nisa verse 11, Allah prescribed clearly the distribution of your wealth once you passed on. The inheritance law (faraidh) derived the distribution to the heir based on this verse.

However, the Islamic jurists and scholars have had different distribution based on a case to case basis or the customs and beliefs of each community. Even the 4 madhahib have a different calculation of its heir of inheritance.

Muslims in Singapore are subjected by the law of inheritance and bequest, under the Administration of Muslim Law Act (AMLA), to dispose of its property. Section 110-120 of the AMLA stipulates the requirement and conditions for a Muslim domiciled in Singapore in respect of this.

In Singapore, a Muslim can only will 1/3 of its assets. A Muslim domiciled in Singapore is subjected to faraidh, the default distribution of assets is based on Shafie madhhab, however those who prescribed different types of madhhab can do so as well.

See faraidh calculation at https://www.syariahcourt.gov.sg/Inheritance/Online-Trial-inheritance-Calculator.

The calculator allows to calculate the distribution of the heir according to different mazhab as well.

Besides the strong call religiously to create a will; Creating one will help you direct your properties and wealth accordingly when you passed on. Most important is the act of charity and all other reminders to ensure that your zakat, fidyah and other obligations are being taken care of upon your demise FIRST ONLINE ISLAMIC WILL IN SINGAPORE I-wasiat.sg was created by Pergas Investment Holdings and was launched in May this year. The aim is to make it easy and affordable for many to do their wasiat. It is an online platform where from the comfort of their home they can do wasiat effortlessly. The wasiat is verified by qualified Muslim lawyers and our syariah scholars. It is to ensure that the wasiat is valid and in accordance to the law of Singapore.

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EKONOMI ISLAM

WHO CAN MAKE A WASIAT? • Muslim • 21 years of age • Singapore citizens or domiciled in Singapore APPOINTING AN EXECUTOR /ADMINISTRATOR In preparing for the will, you may need to appoint an executor to administer your assets once you have passed on. Your administrator can be your spouse or children or family members you trust and can do the asset distribution later.

WITNESSES You will also need to appoint two male witnesses for your will. The witnesses cannot be any of your beneficiaries from your faraidh or your will as this may have a conflict of interest.

You will need to be signed in front of two male witnesses for it to be valid both for the court and in accordance with syariah.

In Singapore, the fatwa on the joint-tenancy property, CPF nomination and insurance nomination has made it easy for Muslims to plan their wealth upon their passing. The fatwa or religious decree has allowed as follows: Assets / Properties

Type

Fatwa

Option if prefer to be under faraid

Property: Private or HDB

Joint-tenancy

The surviving owner/tenant gets the whole ownership. There is no faraidh to be applied for this property

The owner can opt for tenancy-in-common

CPF

Nomination

The named beneficiaries get their share as stipulated in the nomination – no faraidh to be applied for this property

The owner do not nominate or nomination to mirror faraidh distribution

Insurance

Nomination – both revocable and irrevocable nomination

Both revocable and irrevocable nomination, assets allocated to beneficiaries without the need for faraidh.

The owner do not nominate or nomination to mirror faraidh distribution

Bank account: savings, current, fixed deposits.

Joint account holders

The surviving account holders get to keep the amount without the need to apply faraidh.

To mention in the will on the intention as to how the money was obtained and distributed. (this is just a wish – it is not enforceable as the other joint account holder has every right to the money)

CONCLUSION A will forms an integral part of the whole Islamic estate planning process. Pergas Investment Holdings have other estate planning instrument for them to plan their wealth, and for further information on instruments like hibah, zakat and wakaf, they may contact our office at 190, Changi Road #01-01A or mail to info@pergasinvestment.sg or call us at +65 6904 8374

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5

KENALI ASATIZAH

USTAZ AHMAD SAIFUL RIJAL HASSAN LATAR BELAKANG PENDIDIKAN DAN PENGALAMAN BEKERJA –– Madrasah Aljunied Al-Islamiah Darjah 1 – Pra Universiti. (1993-2004) –– Universiti Al-Azhar, Kaherah, Mesir. Ijazah Sarjana Muda Syariah (2005-2009) –– Sijil Kerjaya Terjemahan Arab-Inggeris Perundangan dan Pertubuhan Bangsa-Bangsa Bersatu (2009-2010) –– Ijazah Sarjana Sains, Perhubungan Antarabangsa, Sekolah Pengajian Antarabangsa S. Rajaratnam (RSIS), (2012-2014)

APAKAH TUGASAN UTAMA USTAZ SEBAGAI ZAMIL PENYELIDIK BERSEKUTU? Tugas utama adalah menyelidik dan memahami akan perkara-perkara yang boleh membuat seseorang itu menjadi radikal dan apakah langkah-langkah pencegahan yang sesuai.

ANTARA TEMA DI DALAM KEPAKARAN USTAZ IALAH ISU BERKAITAN DENGAN WASATIYYAH. MENGAPA USTAZ MERASAKAN ISU WASATIYYAH INI ADALAH SATU KEPERLUAN UNTUK DIKAJI? APAKAH ANTARA ISU-ISU WASATIYAH YANG USTAZ KAJI? Mutakhir ini, konsep Wasatiyah menjadi popular dalam menangani masalah radikalisme dalam kalangan masyarakat. Akan tetapi, Wasatiyyah bukan sahaja satu konsep bahkan satu budaya, praktik dan pengamalan yang mencerminkan akhlak seorang Muslim. Dengan ini Islam dapat diterima oleh pelbagai lapisan masyarakat dari timur ke barat dan dari zaman ke zaman.

Antara isu wasatiyyah yang saya kaji adalah sikap wasatiyyah seorang Muslim dalam memahami konsep-konsep agama seperti ‘Jihad’ dan ‘Takfir’.

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KENALI ASATIZAH

APAKAH LAGI ISU-ISU DI DALAM BIDANG KEPAKARAN USTAZ? Oleh kerana setiap negara mempunyai budaya dan cabaran yang berbeza, motivasi seorang yang radikal juga berbeza. Saya mengambil masa untuk memahami apakah punca radikalisme di sebalik satu masyarakat tertentu.

Saya juga mempelajari akan pengalaman negara-negara lain dalam pemulihan mereka yang terjebak dalam masalah radikalisme.

SELAIN TUGASAN SEBAGAI ZAMIL PENYELIDIK BERSEKUTU DI RSIS, USTAZ JUGA MERUPAKAN SEORANG SUKARELAWAN YANG AKTIF DALAM KUMPULAN REHABILITASI AGAMA (RRG). APAKAH YANG MEMBERIKAN USTAZ MOTIVASI UNTUK MEMBERIKAN KHIDMAT DI RRG? APAKAH PULA ASPIRASI USTAZ DALAM BIDANG SUKARELAWANAN ATAU KHIDMAT KEMASYARAKATAN INI? Melihat sendiri akan Asatizah mapan yang bertungkus lumus dalam memberi panduan agama dan kesan positif dalam hidup saya khususnya dalam usaha mereka dalam memberi khidmat kaunseling bersama kumpulan RRG. Aspirasi tercetus dari usaha gigih mereka dalam membantu dengan seikhlas hati membuat saya terangsang untuk usaha menyumbang dengan sebaiknya.

ALMARHUM AYAH USTAZ JUGA MERUPAKAN ANTARA PELOPOR RRG. APAKAH ANTARA PERKARA YANG USTAZ PELAJARI DARI AYAH USTAZ? APAKAH PERKARA YANG MEMBERIKAN INSPIRASI DAN MOTIVASI KEPADA USTAZ UNTUK TERUS BERKHIDMAT KEPADA RRG? Semasa arwah ayah menabur bakti sebagai seorang kaunselor di RRG, beliau antara yang paling banyak melakukan kaunseling terhadap tahanan kumpulan Jemaah Islamiyah (JI).

Beliau tidak pernah mengeluh walaupun menghadapi cabaran semasa kaunseling dan terus membantu dalam menjernihkan fahaman yang songsang dari akal fikiran tahanan.

Beliau berjaya dalam memberi impak yang besar terhadap para tahanan dengan menonjolkan akhlak yang budiman seraya membantu mereka menyelesaikan masalah radikalisme agama yang mereka hadapi.

SELAIN ITU, APAKAH LAGI KHIDMAT DAKWAH YANG USTAZ BERIKAN? Sebagai seorang yang minat dalam bahasa Arab, saya juga menawarkan perkhidmatan alih bahasa di mahkamah dalam bahasa Arab/Inggeris.

APAKAH NASIHAT ATAU PERKONGSIAN YANG INGIN USTAZ SAMPAIKAN KEPADA ASATIZAH MUDA SERTA MASYARAKAT AM MENGENAI USAHA USTAZ INI? Dalam usaha kita mendidik masyarakat, setiap perkara harus diteliti dengan lensa hikmah. Sampaikanlah ilmu yg bermanfaat walaupun sepotong ayat. Terus berusaha dengan niat kerana Allah SWT tanpa mengejar pangkat ataupun harta.

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6 AKTIVITI PERGAS

AKTIVITI PERGAS Mei – Ogos 2021

‘Selayang Sutera’ merupakan merupakan program terbitan Pergas Radio yang disiarkan secara langsung ke udara. Ia menyajikan pengisian keagamaan merangkumi pelbagai topik dan diserikan dengan asatizah undangan.. Bersiaran pada minggu kedua, ketiga dan keempat pada setiap hari Selasa dan Khamis, 12 tenghari – 4 petang bersama DJ-DJ Pergas Radio iaitu Ustaz Khairi Nazron, Ustaz Yusuf Abdul Rahman dan Ustazah Fifiazlina Jalil. Ia boleh didengari melalui lelaman www.pergas.org.sg/radio.

MEI

5 Mei Program E-Hadith episod 8 bersama Ustazah Dr Sakinah Saptu mengenai tajuk ‘Pengakhiran Hadith Jibril di akhirakhir Ramadhan’ bermula jam 8 malam. Program ini disiarkan di saluran Youtube Pergas TV, Radio Pergas dan Facebook Page Pergas.

8 & 10 Mei Qiyamullail anjuran bersama Pergas dan Masjid Kassim pimpinan Ustaz Dr Mohd Qusairy bin Thaha dan Ustaz Jalaluddin Hassan. Acara solat ini dijalankan dengan mematuhi langkah-langkah keselamatan yang telah ditetapkan bagi Masjid-masjid di Singapura.

12 Mei Majlis Khatam Al-Quran anjuran Majlis Pelajar Pergas (MPP) yang dipimpin oleh Ustaz Ahmad Shamsuddin Ahmad telah berlangsung secara atas talian dengan tontonan lebih seribu enam ratus melalui saluran Pergas TV. Majlis ini merupakan acara kemuncak program Tadarus Al-Quran yang telah diadakan secara atas talian juga pada 25 April dan 1 Mei 2021. Majlis turut diserikan dengan ceramah ringkas oleh Ustaz Muhd Tamliikhaa Khamsani yang bertajuk: “Keutamaan Membaca Al-Quran dan Fadhilat Malam Lailatul Qadar”.

4 Mei Majlis Pelancaran Buku-Buku Penerbitan Asatizah diadakan di Studio Pergas bertempat di Bangunan Paradise@ Pergas. Majlis ini dihadiri oleh tetamu kehormat Encik K Shanmugam, Menteri Undang-Undang dan Menteri Hal Ehwal Dalam Negeri serta Masyaikh Pergas, Ustaz Sallim Jasman. 3 buah buku baru telah dilancarkan iaitu ‘Countering Islamic State Ideology: Voices of Singapore Religious Scholars’, ‘Pemikiran Sosio Agama Ahmad Sonhadji Mohamad Melalui Koleksi Khutbah (1971-1980)’ dan ‘Rahsia Di Sebalik Surah Al-Ikhlas’.

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AKTIVITI PERGAS

12 - 13 Mei

1 – 3 & 22 – 24 Jun

Alunan Takbir sempena Hari Raya Aidilfitri telah ke udara sepanjang malam dan pagi raya melalui wadah Facebook Page dan Pergas TV.

Program Sijil Kemahiran Asas Kaunseling Islam diadakan khas untuk para Asatizah Madrasah dengan tujuan untuk memperkasakan kemahiran dalam bidang kaunseling. Diadakan secara hybrid iaitu atas talian dan fizikal. Program ini dikendalikan oleh Encik Muhammad Haikal Jamil dari ImPossible Psychological Services dan dihadiri oleh 15 asatizah. Program ini juga telah menerima akreditasi dari Association of Psychotherapists And Counsellors Singapore (APACS).

6 Jun

JUN 3 Jun Majlis Sambutan Hari Raya Aidilfitri tahunan antara warga kerja Pergas diadakan secara atas talian.

Acara permainan ringkas untuk para staf telah diadakan dan diserikan dengan tradisi saling bertukar hadiah sesama staf.

Majlis Perjumpaan Hari Raya Aidilfitri Pergas yang dinamakan ‘Pergas Raya Show’ diadakan secara atas talian. Dihadiri oleh asatizah, ahli Pergas serta pihak berkepentingan kepada Pergas. Majlis ini bertujuan untuk merapatkan ukhuwah serta memberi penghargaan kepada semua pihak yang turut sama terlibat di dalam usaha-usaha dakwah serta kemasyarakatan Pergas.

15 Jun Bengkel pengendalian kewangan peribadi untuk para warga kerja Pergas telah dikendalikan oleh Encik Nazmi Mustafa, Pengarah Perkhidmatan Kewangan dari Millenial Financial Advisory Group (MFAG).

Diadakan secara atas talian, bengkel ini bertujuan bagi menjelaskan tentang kepentingan menguruskan kewangan peribadi secara efektif.

21 Jun Sesi Diskusi Ilmiah untuk para pelajar Sijil Lanjutan Pengajian Islam Pergas (SLPI) yang membincangkan topik mengenai subjek Usul Fiqh. Perbincangan mengenai ‘Proses Pengeluaran Fatwa Di Singapura’ telah disampaikan oleh Ustaz Dr Firdaus Yahya. Seramai 20 pelajar hadir pada sesi ini.

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AKTIVITI PERGAS

23 Jun

7 Julai

Sesi Mahabbah bersama para wakil pelajar dari Persatuan Pelajar-Pelajar Singapura di Jordan (SIRAJ). Sesi ini turut sama dihadiri oleh Ketua Pegawai Eksekutif Pergas, Ustaz Dr Mohamed Qusairy Thaha serta Pengarah Khidmat Kemasyarakatan Pergas, Ustazah Nazrana Haniff.

Program E-Hadith episod 9 bersama Ustazah Dr Sakinah Saptu mengenai tajuk ‘Diuji Walaupun Sudah Laksanakan Rukun Islam’. Program ini bermula pada jam 8 malam.

JULAI 4 & 18 Julai Majlis Hari Orientasi Pelajar (HOPe) telah diadakan untuk para pelajar baru Program Takrif Islam (4 Julai) serta program Sijil Pengajian Islam dan Sijil Lanjutan Pengajian Islam (18 Julai). Seramai 80 pelajar hadir secara dalam talian. Majlis kali ini yang bertemakan “Ilmu, Iman, Amal” turut menerima kehadiran Ustaz Abu Bakar Sidik bin Hassan untuk berkongsi kata-kata mutiara mengenai tema majlis ini.

18 Julai Mesyuarat Agung Tahunan Pergas ke-62 diadakan secara atas talian dengan menyaksikan pelantikan barisan Majlis Tertinggi Pergas bagi penggal 2021-2023. Undian bagi calon-calon MTP penggal baru telah dijalan secara atas talian sebelum AGM berlangsung. Seramai 78 ahli hadir pada AGM kali ini.

19 Julai Alunan takbir secara langsung di saluran TV dan Radio Pergas bersama para asatizah Pergas selepas azan Maghrib Rancangan Radio Pergas khas sempena Hari Arafah, bersama Ustaz Fathurrahman Bin Haji Md Dawoed berserta Hos DJ Ustaz Afiq Dzikry yang telah ke udara pada jam 8 malam dengan tajuk “Tak Sempat Tunaikan Haji, Sempurnakah Islam Aku?”.

Rancangan Radio Live Q&A khas sempena Hari Arafah bersama Ustaz Dr Mohamed Qusairy Thaha berserta Hos DJ Ustaz Yasier Azmee yang telah ke udara pada jam 9 malam dengan tajuk “Pengorbanan Pandemik Berpanjangan, Mampukah Kita?”

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AKTIVITI PERGAS

21 – 23 Julai

7 & 14 Ogos

Alunan takbir Raya Aidiladha bersama asatizah Pergas serta wakil pelajar dari Badan Muslim Universiti Teknologi Nanyang (NTU Muslim Society) dan Nur Muslim (Politeknik Temasek) sepanjang hari-hari Tasyrik pada jam 10 pagi.

Program Asatizah Islamic Studies Professional Program (AISP), peringkat kedua (AISP2-PERGAS) telahpun bermula. Ia bertujuan memperkasakan kesarjanaan ilmu di kalangan para asatizah setempat di samping diharapkan mampu mengaplikasinnya dengan penuh hikmah dan adab dalam menangani isu dan cabaran semasa. Modul pertama: Ilmu Kritik Hadith, telah disampaikan oleh Dr Ustaz Umar Muhammad Noor.

Program ini akan berakhir pada bulan September

29 Julai Latihan i-Wasiat untuk para warga kerja Pergas telah diadakan bagi memperkenalkan cara-cara untuk membuat wasiat secara atas talian. Sesi ini disampaikan oleh Dr Shamsiah Binte Abdul Karim, Ketua Pengarah Eksekutif Pergas Investment Holdings (PIH).

OGOS 4 Ogos Program E-Hadith episod 9 bersama Ustazah Dr Sakinah Saptu mengenai tajuk ‘Tergesa-gesa dalam perkara yang di luar kawalan kita’ bermula jam 8 malam.

9 Ogos Program Radio Pergas bersempena awal Muharram bersama Ustaz Muhammad Hasyim Bin Masnin dengan bacaan doa akhir dan awal tahun pada jam 6:15 petang sehingga selepas Maghrib.

17, 18, 24, 25 & 31 Ogos Kursus Intensif Bahasa Arab kendalian bersama Pergas dan Pusat Bahasa Arab As-Souq untuk para pelajar yang bakal menyambung pengajian ke institusi pengajian Islam. Kursus ini mempersiapkan para pelajar dengan kemahiran di dalam tiga subjek utama iaitu Nahu, Saraf dan Balaghah dan dibimbing oleh Ustaz Hamzah Nordin dan Ustaz Ilyas Zakaria.

18 & 25 Ogos Siri Kuliah Istimewa telah diadakan khas bagi asatizah yang mengikuti Asatizah Islamic Studies Professional Programme, peringkat kedua (AISP2-PERGAS) bersama Profesor Emeritus Tan Sri Mohd Kamal Hassan. Siri kali ini telah membincangkan tajuk: ‘Awakening a Community of Leadership with Good Character’ dan akan berlanjutan hingga bulan September.

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AKTIVITI PERGAS

28 Ogos Forum bersiri bulanan yang dinamakan The Alamak Series yang mengupas topik-topik yang dekat di hati masyarakat. Episod pertama membincangkan mengenai topik ‘Alamak, Mak Suruh Sunatkan Anak Perempuan Saya’ dengan menampilkan panelis asatizah seperti Ustazah Nadia Hanim Abdul Rahman serta Ustazah Kalthom Md Isa dan Moderator, Ustazah Zahratur Rofiqah Mochamad Sandisi.

25 Ogos Sesi Diskusi Ilmiah untuk para pelajar Sijil Lanjutan Pengajian Islam Pergas (SLPI) kali ini membincangkan topik mengenai subjek ‘Sains dan Al-Quran’. Sesi ini menganalisa falsafah dan kepentingan sains berhubung dengan Al-Quran yang telah disampaikan oleh Ustaz Ahmad Shamsudin Bin Ahmad. Seramai 20 pelajar hadir pada sesi ini.

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7

KENALI PERGAS

P

ada 6 Julai 2021, Pergas telah bertukar tampuk kepimpinan yang baru.

Ustaz Mohammad Yusri Yubhi bin Md Yusoff telah melepaskan jawatan beliau sebagai Ketua Pegawai Eksekutif (CEO) Pergas.

Jawatan tersebut kini diambil alih oleh Ustaz Dr Mohamed Qusairy bin Thaha.

LATAR BELAKANG USTAZ DR MOHAMED QUSAIRY BIN THAHA Beliau telah menerajui institusi pendidikan al-Quran iaitu Darul Quran Singapura selama 12 tahun (2008 – 2020).

Beliau juga mempunyai pengalaman yang luas dalam bidang pendidikan Islam serta pembangunan Asatizah, dan telah dilantik untuk menyertai pelbagai komiti serta lembaga bagi usaha-usaha tersebut. Antaranya, beliau merupakan Anggota Dilantik Pendidikan Professional Berterusan (CPE) Muis (2017 – 2023), Panel Semakan Dasar dan Rangka Kerja CPE (2020), dan Lembaga Pengiktirafan Asatizah (2015 – 2023).

Beliau juga pernah menganggotai Majlis Tertinggi Pergas sebagai Penolong Setiausaha Kehormat (2019 – 2021).

Ustaz Dr Qusairy juga merupakan penerima biasiswa PosSiswazah Pergas pada 2018 dan pernah menerima biasiswa kajian dari Lembaga Perpustakaan Negara Singapura (NLB), Lee Kong Chian (2019-2020).

32

Seisi warga kerja Pergas mengucapkan selamat datang kepada CEO baru Pergas, Ustaz Dr Mohamed Qusairy bin Thaha. Semoga dengan kepimpinan baru ini, akan memberikan nafas baru kepada setiap anggota Pergas, serta dalam setiap khidmat yang diberikan.

Di kesempatan ini juga, Pergas mengucapkan jutaan terima kasih kepada mantan CEO Pergas, Ustaz Mohammad Yusri Yubhi bin Md Yusoff di atas setiap usaha dan kerja keras beliau sepanjang menerajui Pergas selama 8 tahun. Jazakumullah khayral jaza’!

KENALI PERGAS

BARISAN MAJLIS TERTINGGI PERGAS PENGGAL 2021-2023

1

2

3

5

4

6

7

JAWATANKUASA EKSEKUTIF PRESIDEN 1: Ustaz Mohamad Hasbi Bin Hassan NAIB PRESIDEN 2: Ustazah Kalthom Muhammad Isa SETIAUSAHA KEHORMAT : Ustaz Mohammad Bahrul Ulum Bin Buang 3

9 8

10

NAIB SETIAUSAHA KEHORMAT 4: Ustaz Muhammad Hasyim Bin Masnin

11

13 12

BENDAHARI KEHORMAT 5: Ustazah Nur Khadijah Binte Ramli NAIB BENDAHARI KEHORMAT 6: Ustazah Nadia Hanim Binte Abdul Rahman 15

14

AHLI KEHORMAT Ustaz Muhammad Tarmizi Abdul Wahid 7 Ustaz Muhd Nuzhan Bin Abdul Halim 8 Ustazah Nurul ‘Izzah Binte Khamsani 9 Ustazah Ustazah Dr Rohana Bte Ithnin 10 Ustazah Siti Nur ‘Alaniah Binte Abdul Wahid 11 Ustaz Izal Bin Mustafa Kamar 12 Ustaz Fathurrahman Bin Haji M Dawoed 13 Ustaz Mohamed Effendi Bin Suparde 14 PELANTIKAN BARU MASYAIKH: Ustazah Dr Sukarti Binte Asmoin 15 33

8

TINTA ILMU

ULASAN BUKU:

PEMIKIRAN SOSIO-AGAMA AHMAD SONHADJI

Penulis: Mohamed Qusairy Bin Thaha Publisher: Persatuan Ulama dan Guru-Guru Agama Islam Singapura (Pergas) ISBN: 978-981-14-9466-6

Oleh Ustaz Muhammad Husin Bin Masnin Apabila berbicara mengenai tokoh Mufassir Nusantara, nama Almarhum Ustaz Ahmad Sonhadji Mohamad pasti akan tersenarai serta. Magnum opusnya tafsir ‘Abr Al-Athir telah banyak dikaji sama ada di dalam atau luar negara. Tetapi mungkin ramai yang tidak mengetahui bahawa terdapat karya penulisan dari tokoh ilmuwan ini yang belum lagi diberi perhatian dan dikenali antaranya koleksi teks-teks khutbah karangan beliau.

Buku Pemikiran Sosio-Agama Ahmad Sonhadji Mohamad Melalui Koleksi Khutbah (1971-1980) merupakan kajian Ustaz Dr. Mohamed Qusairy Thaha di peringkat PhD terhadap 112 manuskrip khutbah karangan Ahmad Sonhadji pada sepuluh tahun tersebut. Buku ini memberi gambaran mengenai pemikiran Ahmad Sonhadji yang bukan hanya dikenali sebagai agamawan, bahkan seorang intelek dan reformis sosial dalam membantu permasalahan masyarakat ketika itu.

Pada pendahuluan buku ini, penulis membicarakan mengenai kajian yang dilakukan antaranya: permasalahan kajian; persoalan kajian; objektif kajian; metodologi kajian; limitasi kajian dan kajian literatur. Untuk memahami secara mendalam pemikiran tokoh ilmuwan ini, kajian tidak akan sempurna tanpa memerhatikan latar belakang dan pengaruh luaran yang membentuk pemikirannya. Justeru pada bab yang kedua, penulis membicarakan ‘Biografi Dan Pengaruh Luaran Terhadap Pemikiran Sosio-Agama Ahmad Sonhadji’. Ia merangkumi latar belakang peribadi; pendidikan; kerjaya dan keluarga; dan sumbangan utama. Turut disentuh dalam bab ini ialah tokoh yang mempengaruhi beliau adalah Abdullah Basmeih yang pernah bertugas bersamanya di Qalam Press, dan Fadhlullah Suhaimi di mana karya-karyanya memberi kesan terhadap gaya penulisan beliau.

‘Analisis koleksi khutbah Ahmad Sonhadji tahun 1971 hingga 1980’ dikupas penulis pada bab seterusnya dengan membahagikan khutbah-khutbah Ahmad Sonhadji kepada empat tema utama iaitu: • • • •

34

Al-Quran dan hubungan dengan Tuhan; Ekonomi, kerjaya dan pendidikan; Adab, etika dan integriti; Wanita, kekeluargaan, kemanusiaan dan kemasyarakatan.

TINTA ILMU

Apabila berbicara mengenai tokoh Mufassir Nusantara, nama Almarhum Ustaz Ahmad Sonhadji Mohamad pasti akan tersenarai serta. Magnum opusnya tafsir ‘Abr Al-Athir telah banyak dikaji sama ada di dalam atau luar negara. Tetapi mungkin ramai yang tidak mengetahui bahawa terdapat karya penulisan dari tokoh ilmuwan ini yang belum lagi diberi perhatian dan dikenali antaranya koleksi teks-teks khutbah karangan beliau.

Sebagai contoh pada analisis khutbah tahun 1978, penulis mendapati terdapat 2 khutbah di bawah tema Al-Quran dan hubungan dengan Tuhan; 5 khutbah di bawah tema etika, adab dan integriti; 1 khutbah di bawah tema pendidikan, kerjaya dan ekonomi; dan 1 khutbah di bawah tema wanita, kekeluargaan, kemasyarakatan dan kemanusiaan. Ini dihasilkan penulis dengan memberikan sari pati setiap khutbah mengikut turutan tahun dan tema. Jumlah khutbah yang dihasilkan Ahmad Sonhadji setiap tahun adalah sekitar 3 hingga 20 teks khutbah. Maka tidak mustahillah dalam jangka masa sepuluh tahun, teks khutbah yang telah dihasilkan melebihi seratus.

Pada bab keempat yang bertajuk ‘Analisis pemikiran sosio-agama Ahmad Sonhadji Mohamad’, penulis mengupas bagaimanakah seorang yang dikenali sebagai agamawan begitu prihatin terhadap isu-isu permasalahan masyarakat sekaligus menyentuhnya dengan pendekatan yang sesuai iaitu melalui wadah khutbah. Penulis mendahului bab ini dengan memaparkan jumlah penduduk Melayu Singapura sebagai masyarakat monoriti, serta isu-isu yang sering diperkatakan antaranya seperti kekurangan barisan ilmuwan, jurang pendapat ekonomi yang besar, masalah penagihan dadah dan penceraian rumah tangga. Penulis membahagikan bab ini kepada empat tema utama seperti yang dinyatakan sebelum ini.

Sebagai contoh pada tahun 1980-an, penulis menjelaskan bahawa masyarakat Melayu ketika itu belum mencapai tahap yang memuaskan dalam bidang pendidikan, pekerjaan dan ekonomi. Kebanyakan hanya berkelulusan sekolah rendah dan menengah. Manakala yang memiliki kelulusan peringkat posmenengah hanya kurang daripada satu peratus berbanding dengan bangsa-bangsa lain. Ini merupakan penyebab mengapa masyarakat Melayu pada masa itu tidak mendapat kerjaya yang lebih baik atau pekerja profesional dengan gaji yang lebih lumayan.

Turut disentuh ialah mengenai masalah dadah yang menjadi sinonim dengan masyarakat Melayu berbanding bangsa-bangsa lain pada tahun 1970-an. Penulis membentangkan laporan pada tahun 1970-1972 yang menunjukkan bahawa 73% daripada 65 belia yang terlibat dengan dadah terdiri daripada bangsa Melayu dan India berbanding dengan Cina.

Justeru dengan pemerhatian terhadap kehidupan sosial masyarakat Melayu pada masa itu, Ahmad Sonhadji ingin menyuntik kesedaran melalui khutbahnya. Antara tajuk-tajuk khutbah yang disentuhnya ialah: • Pendidikan terhadap kanak-kanak • Hati yang bersemangat seperti waja • Bekerjalah mencari mata pencarian

• Berbelanja hendaklah berjimat • Memelihara amanah • Makanlah dari jenis yang baik-baik

Seterusnya pada bab terakhir, penulis menjelaskan kepentingan kajian dan implikasi kajian yang dilakukan.

Secara keseluruhannya dengan membaca buku dan kajian, ini kita akan mendapati sepertimana yang dinyatakan penulis bahawa: “Ia juga membuktikan bahawa Ahmad Sonhadji bukan sahaja terkenal sebagai seorang Mufassir Al-Quran di kawasan Nusantara, bahkan merupakan seorang pejuang dan reformis sosial yang mencadangkan jalan keluar bagi permasalahan yang dihadapi masyarakat Singapura. Beliau berusaha memperbaiki keadaan, situasi dan merawat masyarakatnya melalui Khutbah dan Tafsir Al-Quran.”

Selamat membaca…

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