ARS Newsletter July 2020 | Issue 23

ARS NEWSLETTER I S S U E

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Mufti, Chief Executive, Council Members, Staff of the Islamic Religious Council of Singapore and Asatizah Recognition Board wish all Muslims

ISSUE 21 IN THIS ISSUE COVID-19 Muis Support Fund (CMSF)

Mufti, Chief Executive, Council Members, Staff of the Islamic Religious Council of Singapore and Asatizah Recognition Board wish all Muslims

~ Irsyad :

Anjing Pemandu Arah

~ Buku Panduan ARS & IECP Diterbitkan

~ Suara #AsatizahSG : Interpreting Sacred Texts

~ Memupuk Kerohanian Pada Saat Krisis

~

CONTENT ARS Office ARS Secretariat Office of Mufti

GUEST WRITER Ustaz Abdul Hafiz Abdul Latiff

EDITOR Ustaz Muhammad Haniff Hassan Ustazah Sukarti Asmoin Ustaz Fauzan A Roslee

A commemoration like no other Mosques in Singapore would usually have been flooded by congregants to commemorate the new hijrah year.

This year's commemoration has been rather simple yet meaningful as we welcome 1442 Hijrah during these unprecedented times.

Muis, with the support of Muhajirin Mosque, held a short celebration to commemorate the Islamic New Year 1442 Hijrah. The event was broadcast live on SalamSG TV and garnered over 15,000 viewers.

Muhajirin Mosque Dakwah Officers Ustaz Syaaban Piperdy and Ustaz Asraaf Ahmad led the end of year and new year du'a recitations.

Mufti Dr Nazirudin Mohd Nasir dedicates this thank you message to all the frontline officers and mosque volunteers volunteers who tirelessly work hard to keep Singapore safe for everyone.

In his tazkirah, Mufti of Singapore Dr Nazirudin Mohd Nasir shared 4 lessons that can be derived from the event of Hijrah, in facing the present trials and challenges: 1. To always be patient in all circumstances 2. To be grateful for whatever God has bestowed upon us 3. To remain united in facing challenges 4. To act with wisdom in facing trials and tribulations In relation to the importance of gratitude, Dr Nazirudin expressed his utmost gratitude on behalf of the Muslim community in Singapore to the frontline officers of various sectors for their continuous efforts and heartfelt sacrifices in serving the nation. Â This also includes the mosque frontline staff and volunteers who have worked hard to ensure that members of the community can be allowed to worship in the mosque again, in a safe and responsible manner.

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COVID-19 Muis Support Fund (CMSF) The COVID-19 pandemic has led to many Singaporeans, including those in our community, losing their jobs and various sources of income. In May 2020, the Fatwa Committee agreed that those adversely affected by the COVID-19 pandemic, facing the loss of jobs and income, do qualify for zakat assistance.

Therefore, to help ease the financial burden of affected Muslim households, Muis will allocate $1.6 million for the COVID-19 Muis Support Fund (CMSF). CMSF aims to assist 4,000 households, with each eligible household receiving a one-off $400 assistance.

The assistance is only open to individuals who are not current beneficiaries of Zakat Financial Assistance and ComCare. Both self-employed individuals and employees affected by the economic impact of COVID-19 are eligible for the CMSF. Priority will be given to applicants who have not received any other COVID19 related assistance.

From 10 to 31 August 2020, interested applicants can submit their applications online through go.gov.sg/CMSF (the form will only be available from 10 August 2020) Under CMSF, Muis will also allocate $200,000 to support asatizah and their families, particularly those who are self-employed and doing freelance teaching. This one-off top-up grant will be channelled to asatizah through the Singapore Islamic Scholars and Religious Teachers Association’s (Pergas) Gracious Package.

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20 more mosques offer two prayer zones Starting 4 September 2020, more spaces for Friday prayers will be made available at our mosques. This follows the success of the trial prescribed by MCCY to increase the limit for congregational worship to 100 persons across two zones.

20 more mosques will now offer two prayer zones while 10 more mosques will offer three prayer sessions, bringing the total number of spaces to 13,000 each week.

Mufti Dr Nazirudin Mohd Nasir shares that the increase is made possible with the community's continued support and cooperation in observing the Safe Management Measures. He understands that some members of the community are anxious about missing their Friday prayers, but he seeks their continued patience, as, insyaAllah, more spaces will gradually be made available in a safe and responsible manner. He also extends his gratitude to the committed mosque workers and volunteers who have been keeping our mosques safe for all.

As more spaces become available, we will open Friday prayer registration for more than a week each time, to make it easier for members of the public to obtain a slot.

Registration for Friday prayer booking for 4 September and 11 September will open on Tuesday, 1 September, at 10 a.m. Those who have not secured a slot for Friday prayer since 24 July (inclusive) can book their slots via https://ourmosques.commonspaces.sg or the Muslim.sg app.

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Irsyad Irsyad berkaitan anjing pemandu arah

Apakah pendapat ulama berkaitan memelihara dan menyentuh dan menyentuh anjing?

Islam tidak menggalakkan umatnya memelihara anjing sekiranya tiada keperluan ataupun darurat.

Oleh itu seorang Muslim harus menjauhi dari memelihara anjing sebagai sebuah hobi atau tanpa sebarang keperluan yang dibenarkan. Hadis yang menjadi sandaran diriwayatkan Imam Al-Bukhari dan Muslim, seperti berikut :

‫ ﻓَﺈﻧﱠﻪ‬- ‫ إﻻ ﻛﻠﺐ ﺻﻴ ٍﺪ أو ﻣﺎﺷﻴﺔ‬- ‫ﻣﻦ اﻗْ َﺘﻨَ ﻛﻠﺒﺎ‬ ِ‫ﻳﻨﻘُﺺ ﻣﻦ اﺟﺮِه ﻛﻞ ﻳﻮم ﻗﻴﺮاﻃَﺎن‬ Yang bermaksud : Barangsiapa yang memelihara anjing- melainkan anjing buruan ataupun bagi pengembalaan kambing- maka akan dikurangkan dari pahala hariannya sebanyak satu Qirat.

Allah swt telah berfirman dalam surah Al-Maidah ayat 4 :

‫ﻚ ﻣﺎذَا اﺣﻞ ﻟَﻬﻢ ﻗُﻞ اﺣﻞ ﻟَ ﻢ اﻟﻄﱠﻴِﺒﺎت وﻣﺎ‬ َ َ‫ﻳﺴﺎﻟُﻮﻧ‬ ‫ﻋﻠﱠﻤﺘُﻢ ﻣﻦ اﻟْﺠﻮارح ﻣ ﻠّﺒِﻴﻦ ﺗُﻌﻠّﻤﻮﻧَﻬﻦ ﻣﻤﺎ ﻋﻠﱠﻤ ﻢ‬ ‫اﻟ ﻪ ﻓَﻜﻠُﻮا ﻣﻤﺎ اﻣﺴ ﻦ ﻋﻠَﻴ ﻢ واذْﻛﺮوا اﺳﻢ اﻟ ﻪ ﻋﻠَﻴﻪ‬ ‫وا ﱠﺗﻘُﻮا اﻟ ﻪ انﱠ اﻟ ﻪ ﺳﺮِﻳﻊ اﻟْﺤﺴﺎب‬

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Irsyad Yang bermaksud : Mereka menanyakan kepadamu, "Apakah yang dihalalkan bagi mereka?" Katakanlah, "Dihalalkan bagimu perkara yang baik-baik, dan binatang buas yang telah kamu melatihnya (untuk berburu); menurut apa yang telah diajarkan Allah kepadamu. Maka makanlah dari apa yang ditangkapnya untukmu, dan sebutlah nama Allah ke atas buruan tersebut. Dan bertakwalah kepada Allah, sesungguhnya Allah amat cepat hisab-Nya Menurut ahli tafsir, yang dimaksudkan dengan binatang buas di dalam ayat ini adalah anjing pemburu. Oleh itu, seperti yang dinyatakan pada hadith di atas, Islam membenarkan penggunaan anjing sekiranya terdapat keperluan yang tertentu seperti memburu binatang, menjaga binatang ternakan, menjaga tanaman dan menjaga keamanan rumah atau yang seerti dengannya dari sudut keselamatan dan keberkesanan. Imam Ash-Syafi'i pernah menyatakan:

. ‫ن ﻓ ﻣﻌﻨَﺎﻫﻢ‬ َ ‫وﻻ ﻳﺠﻮزُ اﻗْﺘﻨَﺎوه اﻻ ﻟﺼﺎﺣﺐِ ﺻﻴﺪٍ او ﺣﺮثٍ او ﻣﺎﺷﻴﺔ او ﻣﺎ ﻛﺎ‬ Yang bermaksud: Dan tidak dibenarkan pemeliharaan anjing melainkan bagi seorang pemburu, pekebun, penternak binatang atau sesiapa yang berada dalam situasi yang serupa dengan mereka.

Imam Al-Mawardi pula berpendapat: "Tidak harus memelihara anjing kecuali jika terbukti wujud manfaat padanya."

Termasuk antara penggunaan anjing pada zaman kini yang dibenarkan ialah seperti: penggunaan anjing bagi membantu kerja-kerja yang mencabar bagi pihak keselamatan seperti mengesan penjenayah, dadah, bahan letupan seperti bom atau periuk api, mengesan mangsa bencana alam seperti gempa bumi atau tsunami, dan sebagainya. Ini sekaligus menjelaskan bahawa menyentuh anjing bukanlah satu dosa sepertimana yang mungkin telah difahami oleh sebahagian anggota masyarakat Islam.

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notes from Ikut Pejabat ARS di Telegram!

Dalam kita menuju ke era digital, Pejabat ARS telah menyediakan saluran Telegramnya bagi memudahkan komunikasi bersama asatizah. Anda dapat menjangkakan maklumat berkenaan program, acara, dan hal-hal keagamaan yang lain.

Sertailah akaun kami dengan mengimbas QR Code atau cari ars_oom di Telegram.

Buku Panduan ARS & IECP diterbitkan Pejabat ARS dengan Lembaga Pengiktirafan Asatizah (ARB) telahpun menyemak beberapa dasar dari masa ke semasa sesuai dengan pusingan kedua Skim Pengiktirafan Mandatori ARS ini.

Antara dasar yang digubal termasuk pemansuhan kategori Bersukutu (Associate), penambahan berkenaan PCICS, serta beberapa perkara lain.

Buku Panduan ARS dan IECP tersebut boleh dibaca menerusi www.go.gov.sg/arsiecp-hm.

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the Office

New registered IECP Name of IECP

Name of IECP

Ibadah SG Pte Ltd

aishdotco

Talim LLP

Bio Dew Management International and Institute BDMI

By.Hifa

Hisaan

Umm Al-Qura Academy

Abdul Jaleel Syed Fathima (Home-based)

Fauwazz Academy

Rimayas

Kanur Mohamed Sultan Abdul Kader Shakilabanu (Home-Based)

Itarannum, School of Tarannum

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CPE

CPE courses schedule Date

Title

CPE

Medium

Perlindungan Diri Terhadap Wabak COVID-19 Developing Engaged Families Challenges and New Perspectives

2

Malay

3

English

Menangani Kemusykilan Agama dalam Konteks Singapura Bengkel Kemahiran Asas Kaunseling Kekeluargaan - Peranan Asatizah

6

Malay

3

Malay

Pendidikan Islam Meneroka Pedagogi Nabi Muhammad

2

Malay

15, Thursday

Pengenalan kepada Ilmu Jarh wa Al-Ta'dil

2

Malay

17, Saturday

Membina Keutuhan Keluarga - Cabaran dan Perspektif Baru Disability and Inclusion - Perspective from the Islamic Tradition

3

Malay

3

English

Domestic Violence in the Muslim Community

3

English

Keganasan Rumah Tangga Dalam Masyarakat 3 Islam Singapura

Malay

SEPTEMBER 1, Thursday 6, Tuesday 7, Wednesday 12, Monday 14, Wednesday

21, Wednesday 22, Thursday 28, Wednesday 29, Thursday

Ilmu Takhrij Hadis Kontemporari

3

Malay

Click below to find out more on updated CPE Programmes

REGISTER NOW

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Suara #AsatizahSG

Interpreting Sacred Texts

By Ustaz Abdul Hafiz Abdul Latiff

Traditionally, interpreting sacred texts, Quran, and Sunnah, in the light of Arabic linguistic expressions and grammatical maxims has been one of the methods of ascertaining the intention of God. It stands to reason that the nature of the Holy Quran, which was revealed in Arabic, necessitates one to attain the mastery of Arabic language and all its branches; rhetoric, morphology, and grammar to construe the intended meaning of the text. Thus, attaining the necessary tools should not be considered as inconsequential.

This has led to differing opinions between the Usuliyyun scholars whether or not it is an imperative prerequisite to attain mastery of Arabic language to the levels of linguists such as Khalil and Sibawaih.

Sheikh Ali Gomaa, former Grand Mufti of Egypt, holds the opinion that the word (Nās) in‫أﻣﺮت أن أﻗﺎﺗﻞ‬ ‫ )اﻟﻨﺎس‬refers specifically to Quraisy Tribe. Thereby, this Hadith is not to be taken generally.

In contrast to Sheikh Abdullah bin Bayyah’s opinion in his book Amālī Dalālāt Wa Majāli Ikhtilāfāt, Imam al-Shatibi in his book Al-Muwāfaqāt opines the necessity to reach the levels of those linguists.

Ustaz Abdul Hafiz Abdul Latiff

Similar to translation of a New Testament passage, the interpreter has to know Ancient Greek well enough to catch every nuance, and possess familiarity with the author’s historical context to avoid reading modern meanings into an ancient text.

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To cast some light on the significant role and the importance of the Arabic language in interpreting our sacred texts, I will demonstrate this in two ways: 1. Significance of Harf - a particle Our Scholars derived legal rulings from the sacred text, taking into consideration each and every nuance of the word, disclosing different possibilities of a sentence, thus ascertaining the precise interpretation in accordance with the objective criterion that our scholars have laid down.

Imam Sheikhul Islam Zakariyya Al-Ansari in his commentary book on Lub AlUsul enumerated 13 meanings for the letter Ba’ that is used in the Holy Quran which indicate different meanings in different contexts.

Linguistically, the letter Ba’, to name a few, indicates the meaning of adhesion (ilsāq); elevation (isti’la’); adjuration (qasm); emphasis (tawkīd); the instrument used for assistance (isti’ānah). However, the meaning can only be ascertained by the context of the verse and not when the letter stands alone.

2. Significance of Kalimah, a word One of the most imperative maxims of interpreting the Holy Quran and Sunnah is to garner different verses that are related to the verse to elicit its intended meaning. This shows that the meanings of the entire Holy Quran should be understood like one surah, or like one verse, as stated by Imam Fakhruddīn Rāzi in his Tafsēer Kabēer.

For example, to understand the word (‫)اﻟﻤﻄﻠﻘﺎت‬, or divorced women, in Surah Al-Baqarah, it needs to be reconciled with other verses in Surah AtTalaq, the 65th chapter of the Holy Quran.

The implication of not doing so will indirectly ascribe contradictions in the word of God which entails imperfection of attributes to God, the Most Knowledgeable. If we were to probe the verse carefully, the meaning will disclose itself without contradictions in it.

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Similarly, verses regarding Jihad in Surah Al-Baqarah need to be interpreted in the light of other related verses, such as the verse in Surah Al-Mumtahanah (60:8).

Imam al-Shafi’i in his book al-Risalah illustrated different interpretation for the word (‫ )اﻟﻨﺎس‬in the Holy Quran. In the passage from (3:173) the word (‫)اﻟﻨﺎس‬ appears twice. Both times it refers to different categories of persons, informants and gatherers, respectively.

Likewise, with regards to the widely misconstrued Hadith, (‫)أﻣﺮت أن أﻗﺎﺗﻞ اﻟﻨﺎس‬.

Sheikh Ali Gomaa, the former Grand Mufti of Egypt, holds the opinion that the word (Nās) in the Hadith refers specifically to Quraisy tribe. Thereby, this Hadith is not to be taken generally.

However, interpreting the Holy Quran and Sunnah cannot be reduced into linguistic expressions. Several considerations need to be taken into account when deriving meanings and legal rulings such as the consensus of the scholars (ijmā’) and the higher objectives of shariah (maqāsid) which will be elucidated in upcoming articles, insyaAllah.

To sum up what has been discussed earlier, it is important to interpret the sacred texts to ascertain the intended meanings and not imposing presuppositions upon the text.

Imam al-Shātibi in his Al-Muwāfaqāt had categorized two types of interpreters: 1. Those who use the text as an instrument to espouse his underlying agenda and ideology.

2. Those who read the text and strive to elicit God’s intention by attaining the necessary tools to comprehend the word of God. May Allah preserves us from falling into the former category.

And Allah knows best.

Disclaimer: The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of the ARS Office. Any content provided by independent authors are of their opinion and is not intended to malign any person, group, or entity.

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Memupuk kerohanian pada saat krisis Hari Raya Aidiladha mengingatkan kita akan maksud, nilai, serta ganjaran pengorbanan. Kisah pengorbanan para Anbiya’ serta keluarga mereka mengajar kita bahawa setiap pengorbanan yang dilakukan untuk Allah s.w.t. dan kebaikan tidak akan sia-sia. Bahkan pengorbanan itulah yang akan meninggikan darjat seorang hamba serta mendekatkan kita lagi kepada Allah s.w.t. Ia adalah jalannya para solihin serta sunnahnya para Anbiya’.  Dalam khutbah Aidiladha yang lalu, Mufti Dr Nazirudin Mohd Nasir memuji ketahanan masyarakat Islam pada masa-masa yang mencabar ini. Masyarakat memahami keutamaan dalam mengamalkan agama pada waktu-waktu yang terdapat banyak sekatan.  Kita memaklumi bahawa suasana hari ini mungkin akan bertambah lebih mencabar kerana ramai yang akan terjejas dari segi ekonomi dan pekerjaan.

Maka akan terdapat golongan yang lebih memerlukan kepada sokongan dan bantuan kita. Dengan ini, kita perlu terus mengamalkan sikap bantu-membantu antara kita. Peka akan situasi mereka yang berada di sekitar kita.

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3 Reasons Why You Should Value Time

by Ustaz Firda Abdul Wahid

Time does not favour anyone. The amount of time given to everyone in a day has always been equal since the beginning and will remain the same in the future.

Haven’t you experienced days when time passes by so quickly that you ask yourself, “where did the time go?” Sometimes, a few good hours may feel like mere minutes. Yet, there are also times when we may feel that time ticks slowly, especially when we’re feeling down or having a bad day.

In reality, it depends on our attitude towards time. What really differs for us is the way we manage each counting second. When we regret over the past or worry too much about the coming days, we fail to just be in the present and savour each moment.

One thing is for certain - time that has gone will never come back. When we start to appreciate time, we will focus our attention on what really matters – strengthening our relationship with Allah s.w.t. and nurturing ourselves to be the best we can be.

To really recognise time’s worth, we should always remind ourselves of its greatness so that we will not lose sight of it. Here are 3 reasons why you should value time: 1. Time is one of the most dignified favours of Allah 2. Time is the safe in which we store our actions in 3. Time for a change

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https://blog.pergas.org.sg/wasat/

Islam and individuals with special needs Muhammad Haniff Hassan, Dr

Wasatiyah (balance and moderation) in practicing Islam does not only mean avoiding violence, harshness and extremism. More importantly, it is about manifesting the Prophet’s mission as “rahmah to the universe” (the Qur’an, 21:106).

Regardless how the word “rahmah” is conceptualised, every Muslim will agree that it should encompass compassion, kindness, benevolence and all related synonyms because it is the root word for God’s two beautiful names, “Al-Rahman” (The Most Compassionate) and “Al-Rahim” (The Most Merciful).

“Rahmah” then becomes the value that would shape Muslims’ behavior and conduct because these two beautiful names are not merely descriptions of God, they represent the standard and code to be emulated.

Thus, Muslims too must be the most compassionate and merciful towards all of God’s creations, regardless whether they are Man, animals, plants or whether they are Muslims or non-Muslims.

In collaboration with

“Inclusive” is the word often used today to describe this idea of an all-encompassing “rahmah”. However, there is imbalance in its use and application among those who speak about and promote it. It is biased towards extending “rahmah” to non-Muslims only. Its extension to special needs persons (SNP) across all faiths is often neglected.

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