The Quest for Jerusalem- Religious or Territorial

Reading Circle session 5

Details of the session are as follows:-

Date: Friday 11 July 2008

Time: 8.00 pm to 9.30 pm

Venue: SMU Lee Kong Chian School of Business (LKCSB)

Seminar Room 1.1

This school building is situated at the junction of Victoria St and Stamford Rd, with nearest MRT Station at City Hall. It is directly across CHIJMES and SMRT HQ.

Topic: The Quest for Jerusalem: Religious or Territorial?

Speaker: Mohamed Nawab Mohammed Osman

Associate Research Fellow, Contemporary Islam programme

S. Rajaratnam School of International Studies

Nanyang Technological University

Material: 1. War and Peace in Modern Israel

2.J Judaism and Zionism Are Not The Same Thing

3. An Introduction to the Palestinian Question

Reading materials:

http://rapidshare.com/files/126835766/HamasArticles.doc.html

http://rapidshare.com/files/126836180/ZionistArticle.doc.html

Profile of Speaker:

Mohd Nawab Md Osman is currently working as a Associate Research fellow at the at S. Rajaratnam School of International Studies, Nanyang Technological University. At the same time, he is also pursuing his PhD at Australian National University. His research area covers the Islamic political movements in both Southeast Asia and South Asia. His interests include Islamic political thoughts. As a student, he participated actively in the National University of Singapore Muslim Society (NUSMS) and served the committee as the President of the society. Outside the academic field, Md Nawab is an active volunteer in Young AMP, the youth wing of the Association of Muslim Professionals (AMP) serving in the Board of Management.

Guest Speakers: Israeli Diplomats (tentative)

Programme

8.00pm Registration

8.20pm Welcome Address by Young AMP

8.30pm Presentation on The Quest for Jerusalem: Religious or territorial?

Mohd Nawab Md Osman

9.00pm Floor Discussion

9.30pm Closing Remarks

Kindly fill up and return the reply slip by Wednesday the 9^th of July to shereen@amo.org.sg.

Reply slip can be downloaded here:

http://rapidshare.com/files/126836589/MYIS_2008_-_Reply_Slip_-_RCs_Session_5.doc.html

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Prelude Talk to the MYIS Series Discussion- The Quest For Jerusalem

PERSONAL RELIGIOUS ORIENTATIONS: RECONCILING THE DIFFERENCES: A REVIEW.

Muslim Youth Intelligentsia Series 2008

Reading Circles June

by Ahmad Badawi

PERSONAL RELIGIOUS ORIENTATIONS: RECONCILING THE DIFFERENCES: A REVIEW.

The presentation by Ustaz Haniff on the above topic, during the last RC, emphasized on the need to recognize, accept, and live with differences that exist, especially, among the Muslims as far as our diversed sectarian orientations are concerned. This message was put across by highlighting on four key issues:

i) That, diversity is natural.

ii) That, differences in opinions are caused by some factors such as, the nature of the Quran texts, language being finite, Satan’s influence, and tools of interpretations used.

iii) That, there is a possibility of having more than one truth, and finally

iv) The need to be cautious of absolutism on some issues.

The presentation was well thought out and insightful. In fact, such delicate, and sensitive topics as this, needs careful handling, and that was exactly what the presenter did. This review is not an attempt to summarise the session nor is it to propose how to deal with diverse religious orientations, nonetheless, it is an attempt to recapitulate some key issues raised by the presenter, and to look at some concerns raised, or that might be linger in the minds of the listener/reader regarding those key issues.

First, that diversity is natural. This point is supported by some evidences in the Quran (like 49: 13). Apparently, not even the most identical twins act and think alike. It is therefore necessary to accept what is natural, because it is beyond our control, and to also learn how to deal with it rationally and peacefully. An eyebrow might be raised here, by inquiring if accepting and living with differences is an attempt to homogenise the ummah. It is obvious, that homogenising the ummah will not only be impossible, but also against Allah’s design. It is a call to live by the principle of: “agreeing to disagree” or “unity in diversity” as mentioned in the session.

Another concern that might be raised is the fact that, if diversity is natural; does that mean accepting religious sectarianism within Islam, whilst the source of Islam is one. It’s worth noting that sectarianism in Islam does not affect the originality of Islam, but a manifestation of how diversified humans are. Islam is a holistic way of life, which people have agreed to live by. In their attempt to understand, and practice its teachings they differ in comprehension and opinion. It is complete, and it’s being protected by Allah as evident in the Quran.

Now, what might precipitate differences in opinions? This question brings to the forefront, the second key issue mentioned in the session. The nature of the verses of the Quran. There are many Quranic verses that are of sufficient ambuiguity as to, allow for multiple interpretations according to unique situations and contexts. These are known as the “zhanni” verses. They can lead to differences in opinions. Furthermore, the inability of language, as a human construct, to fully grasp the meaning of the Quran is also a considerable factor. Another factor is the tools used (like “ahadeeth”) in interpreting verses of the Quran, and finally the influence of Satan on the interpreter.

The finiteness of language becomes more evident when translating the Arabic text into other languages, like English. Most Arabic words have no exact synonyms in English, but only words which are equivalent in meanings. This tends to create “inaccurate translations”. This raises some mind boggling questions: who qualifies to interpret/translate the Quran? A related question is: who determines who interprets Quran? These are not meant to be answered here, but food for thoughts.

In fact, intimately connected to the above is the question of which interpretation(s) are to be accepted. This brings to light the issue of multiple truths raised during the circle. While there are multiple truths on some issues, there are also single truths on other issues. A concern raised by a participant is the fact that; how does one discern the truth? This might require deep spirituality, knowledge and analytical skills. What then is the plight of those of us who lack these? This is an issue of great concern, because such individuals can easily be swayed to stick the wrong interpretation. Another concern here might be: is there any yardstick against which one measures an interpretation for consideration of acceptance or rejection?

The final point highlighted was the cautiousness of absolutism. Taking such caution is crucial in that, absolutist position on some issues can be improperly grounded. Taking absolutist position, on issues that need not be dealt with as such, might lead to the ‘holier than thou attitude’. The Quran cautions against this in various verses. It cautions that we shouldn’t praise ourselves of being pious because it is Allah who knows who has ‘taqwa’ (i.e. piety) (53:32). Again, in another verse, it states that each one of us does according to “shakilatihi”, (i.e. his way, intensions, religion etc) and that it is only Allah who knows whose path is right (17:84). An issue of concern here will be that: what if based on evidences we realised that someone is going against orthodox Islam? Will humble and beautiful reminder be helpful?

On the whole, participants supported the view that there is a need to recognize, accept and live with differences, but this isn’t without difficulty. One participant raised the issue of Sunnis and Shiites and another raised some issues regarding sects within the Sunni sect. Now, when discussing religious orientations or sects, are we talking about the ‘sub-sects-within- sect” or “cross sects”?[1] Highlighting this dichtomy is crucial becaus the various sub-sects within a sect have much more substantial common grounds as compared to the commoanlities between differing sects. Thus differences across sub-sects are generally on trivial matters. What unites them is of greater significance than what divides them. However, as for the cross-sects, there remains to be outstanding grievous issues that are yet to be resolved.

Another related concern is to what extent does one accept and tolerate differences. Should we accept any difference and live by it? Or there should be such a point in time where we create a suitable platform to advise each other in truth? Will it be possible to consider dialoguing and presenting our “daleel” (strong evidence) to each other for consideration? This is especially so when what a sect is doing is clearly against orthodox Islam.

In any case, care should be taken when dealing with sectarianism because the Quran hints that, Allah can make friendship between you and those you hold as enemies, and that Allah has not forbid you to deal justly and kindly to those who have not fought you, and derived you out of your homes on account of religious differences (60: 7-8).If this verse is applicable to non Muslims, what about a fellow Muslim who is only in a different sect?

Islam frowns upon segregation and intolerance, especially, among Muslims, but Muslims today are the most divided of all and intolerant when it comes to sectarian issues within Islam itself. Though Sectarianism[2] in Islam is mostly caused by trivialities, but it has eaten deep into the Muslim ummah such that it sometimes leads to “takfiir” (a Muslim calling the other kaafir).Sessions such as the one held on the above topic needs to be encouraged, so as, to create a platform where Muslims understand, appreciate, and tolerate differences that exist among themselves regarding diverse sectarian orientations. Dialoguing among sects can be integrated, so as, to understand each others’ reasons and supporting evidences for doing what they do. This might prevent blind condemnations and perhaps provide a platform for advising each other in truth.

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[1] Sects-within –sect refers to the sub-sects that exist under an umbrella sect. like sub sects under Shiite or Sunni. But cross sect refers to say, Sunni and Shiite or Ahmadiyya.

[2] Sectarianism here refers to the ‘sects-within sect’ category and not ‘cross- sect’. Consider for instance, wahabis and salafis under the Sunni sect.

The Role of Freewill in the Grand design of the Creator

Muslim Youth Intelligentsia Series 2008

Reading Circles May

The Role of Freewill in the Grand design of the Creator

The Reading Circle conducted on Monday12 May stirred a vibrant discussion. The staged play Genap 40 and the brief presentation by Dr Omar Moad expounded on some crucial concepts in any Muslim’s life. Below are some snippets of the discussion.

The discussion revealed that Singaporean Youth held on to various beliefs. There is the school of thought that opined that indeed - "freewill" does exist”. Eloquently articulated a participant stated that Islam affirms Man’s status as a free agent. For instance, the verse - "We will not change the state of a people until they change that which is in themselves" Quran 13:11 – clearly portrays human as free agents. Furthermore, another participant strengthened the argument by pointing out that the fact Allah’s decree to hold Man responsible for his/her every action necessitates our condition as free agents.

However, at the other of the spectrum, others thought that a thorough deconstruction of the condition of being “free” is a legitimate enquiry. This is necessary step before being able to determine how free Man really is, if s/he at all is. Some participants noted that choices made are governed by various factors. These factors include Allah’s will at the forefront, but there were more factors to take into consideration, such as neurology, cultural background, belief systems, personal experience, and limited knowledge / rational faculty. Considering the numerous factors that constraints Man’s independent decision-making process, this school of thought was inclined to conclude that every choice made is not "free" as it is largely dependent on personal contexts, sensual perceptions, prejudices and fate.

In response, Dr Omar, did affirm that choices made based upon all these factors cited are characterized as "meaningful and purposeful" choices. He highlighted that if choice made was dependent on an absolute sense of freedom - then all actions would be involuntary reflexes – such as the twitching of the eye.

Some participants noted that Allah’s prior and ultimate knowledge of Man’s lived destiny before it is even lived out warrants the conclusion that every action made is designed by Allah as part of the Grand Design. This argument would thus negate the concept of freewill. However, to that Dr. Omar introduced the condition of “temporality”. This is the unique phenomena of time and space. Islamic as well as philosophical metaphysics suggests that time and space is bound to man’s Earthly realm. Allah is over and above that - where time and space are non-existent.

Although Man's destiny is written in the “lawhin mahfooz” the protected slate, man navigates his own destiny in a similar manner as he would go through a maze. At every decisive junction - he is faced with a choice - and he "experiences" the urge to form a judgment and decides on the best route to take. People go down routes that may lead to dead-ends in their lives - however – once there, lamenting our “fate” is a weak choice, instead we are encouraged to actively retrace our steps and try a different route.

Allah only expects us to die trying to attain that favourable destination and to return to him full of hope, believing in His grace. Hence it is our intentions and our positive "fitra" that steers our freewill.

Imam Al Ghazali thought that the essence of freewill lies in our cultivation of the heart - through discipline, work, and good intentions and through learning from our on-going experiences. This is the central factor in our decision-making process. Within limitations and constraints - we are free from our whims and fancies and laziness, we are free from a curse from Allah and we are free from self-delusion and ignorance. We are aware that with sound decision, effort and reliance of Allah's Grace we can achieve much.

The Muslim Youth Intelligentsia Series 2008 provided youth with the opportunity to discuss topics that highlights rational choice in the decision-making process. In subsequent phases, youth are encouraged to adopt such frameworks and tools in tackling social issues affecting the Malay/Muslim community.

On the Shiratul Mustaqim: A Call for Unity in the Ummah

On the Shiratul Mustaqim: A Call for Unity in the Ummah

We come across with this term at least 17 times a day. Interestingly, most of us are too ignorant in our daily affairs to actually scrutinize its meaning, although we come in touch with it at a frequency more than the number of meals we consume in a single day.

“Guide us on the shiratul mustaqim.” (Al-Fatihah: 6)

The Shiratul Mustaqim- Have we ever stop to ponder about it?

According to Tafsir Mishbah by Dr M Quraish Shihab, the shirath is taken from the word saratha which means to swallow. In other words, a path is named shirath, to illustrate the wideness of its width, as if it swallows and overwhelms one who is on that path. This differs from the word sabil which also means path or way, in which that there can be many paths and ways but there can be only one shirath. Hence, the shirath carries the connotation of being the one and only true path, whereas for the sabil, they can be numerous in numbers, and they can be both end in truth or in falsehood. As such, all true paths (sabil) lead to the shirath.

Coupled with the term mustaqim, which means straight and the opposite of winding, the shiratul mustaqim would mean “the wide, straight path of truth.” This echoes in resonance with the definition of shiratul mustaqim in Tafsir Ibnu Kathir which means the religion of Islam, which indeed is the only path to truth, as stated in the Qur’an:

“Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.” (Ali Imran: 19)

What strikes me is the term ‘wide’ being used in defining the shirath.

We live in a world where fitna is prevalent, where the differing sects and orientations in Islam jostle with one another to display what they interpret as the ‘true Islam.’ An absolutist worldview, leading to the display of bigotry and antagonism, may result in the act of takfir (denouncing another person’s faith) and even violence within the Ummah!

And all of this come into being when all of us are together on the shirathul mustaqim!

Whether you are Sufi or a Wahhabbi, whether you support the legalistic doctrines of Sheikhul Islam Ibn Taimiyyah or the spiritual discourses of Hujjatul Islam Imam Abu Hamid Al-Ghazali, or whether you are from the Maliki school of thought or the Syafi’i school of thought, it doesn’t really matter, because all of us are still together on the shiratul mustaqim!

Of course, when we talk about the shiratul mustaqim, we mean the message of the Qur’an and the Sunnah of Rasulullah S.A.W, as well as the traditions of the Companions and the tradition of the ulema’, who are the heirs of the Prophet. This is a far cry from the modernist concept of Islam- Western-educated social scientists who claim to be representatives of the religion but are not empowered with sufficient knowledge and understanding in the religious sciences, attempting to interpret the religion using the Western worldview. The awareness of this phenomenal rise of false leaders, as pointed out by the contemporary Muslim thinker, Syed Naquib Al-Attas, should be made known to the Ummah to avoid further confusion within the Muslim world.

Although we may have different opinions, there is one thing that all of us will have to agree- the fact that the woes of the Ummah are largely due to our lack of unity. The lack of progress in the Palestinian conflict, the slow rate of economic progress, the lack of sovereignty of Muslim states in the global political stage, are largely due to the lack of unity. Hence, as suggested by brother Abdul Halim Abdul Karim from the Civilisational Dialogue lectures that I have attended, the key to this unity is a paradigm shift within the Ummah, such that the Ummah adopts an Ummah-centric worldview as stated by the Qur’an:

“Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.” (Al-Fath: 29)

Unfortunately, most of us are more comfortable collaborating with unbelievers than our own Muslim brothers and sisters!

The intellectual and intelligentsia class will have an important responsibility to play in order to adopt this worldview. It is interesting to note that, according to Professor Wan Mohd Noh, the successes of Salahuddin Al-Ayubi in the liberation of Jerusalem from the Crusaders is largely attributed to the intellectual works of Imam Al-Ghazali and Sheikh Abdul Qadir Jailani, whose works provided the platform for unity in Islamic thought as well as the revival of spirituality.

Will learning from this lesson help us to resolve the ongoing Palestinian conflict?

Perhaps Dr Kamar Oniah Kamaruzaman would shed us more light on this issue?

Wallahu A’lam.

Hasanul Arifin

National University of Singapore

http://myis-forum.blogspot.com/

“The Quest for Jerusalem: A Religious Perspective”

Talk by Dr kamar Oniah Kamaruzaman

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Young AMP Integration Series

The Association of Muslim Professionals (AMP) and Young AMP will be organizing a talk on “The Quest for Jerusalem: A Religious Perspective”. The details are as follows:

Date: Saturday 28 June 2008

Time: 3.30 pm to 6.00 pm

Venue: AMP Auditorium

Association of Muslim Professionals

1 Pasir Ris Drive 4

Level 4

Singapore 519457

Speaker: Dr. Kamar Oniah Kamaruzaman

Associate Professor

International Islamic University of Malaysia

Abstract: The topic delves into the historical aspect of Jews and Muslim based on the revealed scriptures. As a qualified Islamic scholar and having attended several comparative religion and interfaith dialogues and engagements, the speaker will discuss the monotheistic understanding of Islam and Judaism. She will shed some understanding on how Muslims and Jews have been living together in the past civilization in peace and harmony.

Applying a contemporary unique approach, she will explain the wisdom behind the different terms that the Holy Quran uses in addressing the Jews and be able to differentiate between religious and political agendas.

Programme: 3.30pm Registration

4.00pm Welcome Address by Young AMP

4.05pm “The Quest for Jerusalem: A Religious Perspective”

4.40pm Break for light refreshments

5.10pm Floor Discussion

6.00pm Closing Remarks

We appreciate if you could confirm your attendance by completing and returning the attached reply slip by fax to 6583 8028 or by email to Ms Shereen Mohd at shereen@amp.org.sg by Wednesday 25 June 2008.

For further queries, you may contact Ms Shereen Mohd at 6517 4970.