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Contextualising Wasaṭiyyah from the Perspective of the Leaders of The

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Contextualising Wasaṭiyyah from the Perspective of the Leaders of the Malay/Muslim Community in Singapore Today Mohamed Feisal Mohamed Hassan ORCID ID: 0000-0002-8895-6706 Submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy June 2018 Faculty of Arts, Asia Institute The University of Melbourne Abstract The need for this research arises from the current discourse associating extremism and violence to the Muslim ummah (community). In one corner of the discourse, certain sections have unequivocally associated violence and terror to Islam and Muslims. On the other corner, the constancy of suicide acts, arrests and acts of violence and terror perpetuated in the name of Islam have traumatised Muslims and non-Muslims alike all over the world. This violence- related discourse that the Muslim ummah (community) is presented in our present time, calls upon this research to understand how the text of the Qur’ān, being the primary revealed source of Islam, defines the central characteristic of the Muslim ummah (community). The focus of this research is on the ummatan wasaṭan verse in Qur’ān 2:143 which says: ‘We have indeed made you an ummatan wasaṭan’. The central characteristic of the Muslim ummah (community) is described in the Qur’ān as wasaṭan which is translated as ‘just, middlemost, and balanced’. Since the revelation of this verse, scholars have continued to address this wasaṭīcharacteristic aligning the Muslim community with the concept of wasaṭiyyah. This research attempts to continue this scholarly tradition. As much of the available scholarship on the wasaṭiyyah discourse have been focused from the context of a Muslim majority community, this research seeks to understand the applicability of the Qur’ānic concept of wasaṭiyyah from the context of the Malay/Muslim minority community in Singapore today. To understand the applicability of the Qur’ānic concept of wasaṭiyyah today from the context of the Singaporean Malay/Muslim minority community, this research uses Abdullah Saeed’s contextual approach to reading the Qur’ān. Saeed’s contextual approach deals with four levels of analysing the Qur’ānic text which are the linguistic context, macro context 1, connector context, and macro context 2. In this research, these levels of analysis provide a structured framework to understand three basic questions. Firstly, what is the Qur’ānic concept of wasaṭiyyah as understood at the time of revelation by the Prophet and his community? Secondly, was the concept of wasaṭiyyah prevalent among the Malay/Muslim community of the past in Singapore before the arrival of Raffles in 1819? Finally, how has the Malay/Muslim leadership understood and applied the concept of wasaṭiyyah in Singapore today? Based on these questions, this research examines the akal-hati-budi (rationality-belief- mannerism) of the Malay/Muslim community in terms of how wasaṭiyyah is read, understood, and applied by three key components of the community in Singapore – the political leadership, the ‘ulamā’ (religious scholars) and asātidhah (religious teachers), and the Islamic religious education. This research adopts a qualitative research method by interviewing relevant key political and religious leadership figures within the political and religious spheres, participating in conferences and seminars, and analysing khuṭbahs (Friday sermons). It also refers to a rich array of written literature, both classical and modern, in three different languages: English, Bahasa Melayu and Arabic with particular focus on the fields of Islamic studies, theology, tafsīr (Qur’ānic exegesis), Malay studies, minority studies, psychology and sociology. Page | 1 In summary, this research concludes that the concept of wasaṭiyyah has evolved since the revelation of the verse that moulded the wasaṭi (just, middlemost, and balanced) characteristics of the Medinan community in Prophet Muhammad’s time. Based on the subjectivity of these characteristics, over the different contexts of time and place, the concept of wasaṭiyyah has taken different forms. In medieval Islam, wasaṭiyyah took the form of a moral ethical framework, and today, it has adopted a more legalistic outlook. Focusing on the Malay/Muslim world, this research discovers that while the usage of the term wasaṭiyyah was a rarity in classical Malay/Muslim literary tradition, the values associated to wasaṭiyyah were inherent within the past Malay/Muslim’s aspects of power, diplomacy, language, and religion. In the context of the Malay/Muslim minority community in Singapore today, this research concludes that the applicability and degree of pervasiveness of the Qur’ānic concept of wasaṭiyyah within contemporary Malay/Muslim minority community in Singapore is determined by the current Malay/Muslim leadership’s conscious effort to balance living Islam faithfully as a minority community within the needs of progress and inclusivity in a modern, secular, and multicultural nation. Page | 2 Declaration This is to certify that: 1.The thesis comprises only my original work towards the PhD except where indicated in the preface, 2.Due acknowledgement has been made in the text to all other material used, 3.The thesis is fewer than 100,000 words in length, exclusive of tables, maps, bibliographies and appendices. Melbourne, 27 June 2018 Mohamed Feisal Mohamed Hassan Page | 3 Acronyms Administration of Muslim Law Act 1966 (AMLA) Al-Jama’ah Al-Islamiyah, Jamā’ah Islāmiyyah or Jemaah Islamiyah (JI) Angkatan Sasterawan '50 or Singapore Writers’ Movement (Asas ’50) Asatizah Recognition Board (ARB) Association of Muslim Professionals (AMP) Citizens’ Consultative Committees (CCC) Compulsory Education (CE) Darul Islam (DI) Edith Cowan University (ECU) Indonesia’s Prosperous Justice Party or Partai Keadilan Sejahtera (PKS) Indonesian Institute of Sciences (LIPI) Inter-Agency Aftercare Group (ACG) Internal Security Department (ISD) International Centre for Political Violence and Terrorism Research (ICPVTR) Inter-Racial and Religious Circles (IRCC) Joint Madrasah System (JMS) Madrasah Strategic Unit (MSU) Majlis Pendidikan Anak-Anak Islam or Council for the Development of Singapore Malay/Muslim Community (MENDAKI) Majlis Ugama Islam Singapura or Islamic Religious Council of Singapore (MUIS) Member of Parliament (MP) Ministry of Education (MOE) Mosque Building and Mendaki Fund (MBMF) Mosque Management Board (MMB) Nahdhatul Ulama (NU) Nanyang Technological University (NTU) National Institute of Education (NIE) Office of Mufti (OOM) Parti Islam Se-Malaysia or Pan-Malaysian Islamic Party (PAS) Party for Justice and Development in Morocco (PJD) People’s Action Party (PAP) Persatuan Ulama dan Guru-Guru Agama Islam or Singapore Islamic Scholars & Teachers Association (PERGAS) Primary School Leaving Examination (PSLE) Prime Minister (PM) Religious Rehabilitation Group (RRG) Republic Polytechnic (RP) S. Rajaratnam School of International Studies (RSIS) Singapore Kindness Movement (SKM) Singapore Malays Action Committee (SMAC) Tariqah Qadiriyyah Naqsyabandiyyah (TQN) Turkish Justice and Development Party (AKP) UMNO’s Singapore Branch (SUMNO) United Malays Nationalist Organisation (UMNO) Page | 4 Transliteration All Arabic transliteration throughout this thesis follows the American Library Association/Library of Congress 1997 (ALA-LC 1997) transliteration format, while Malay words are transliterated in the way they are used in Contemporary Malay. m ﻡ ṭ ﻁ d ﺩ ’ ء n ﻥ ẓ ﻅ dh ﺫ a ا h ة، ه ‘ ﻉ r ﺭ b ﺏ w ﻭ gh ﻍ z ﺯ t ﺕ y ي f ﻑ s ﺱ th ﺙ ā َا q ﻕ sh ﺵ j ﺝ ī َ ﻯ k ﻙ ṣ ﺹ ḥ ﺡ ū َ ﻭ l ﻝ ḍ ﺽ kh ﺥ Page | 5 Acknowledgements بسم هللا الرمحن الرحيم In the name of God, Most Gracious Most Merciful احلمد هلل رب العاملني All praise is to God, the Lord of the Universe اللهم صل وسلم على سيدان حممد وعلى آله وصحبه أمجعني May peace and blessings be upon our Master Prophet Muhammad, his family members, and all of his companions إهلي أنت مقصودي ورضاك مطلويب أعطين حمبتك ومعرفتك O Lord, You are my purpose and Your contentment is my quest, Shower upon me Your Love and Knowledge. With a deep sense of gratefulness and humility, this PhD journey has been a fulfilling learning journey of seeking knowledge, understanding realities, forging friendships, appreciating sacrifices, and of countless memories. First and foremost, I would like to extend my sincere gratitude to my supervisors, Professor Abdullah Saeed and Professor Vedi Hadiz. Professor Abdullah Saeed has been instrumental throughout this research with his kind advice and detailed supervision of my work. His professional insight played a critical role in shaping the course of my PhD journey. Professor Vedi Hadiz joined in the final phase of my research, and his critical yet insightful analysis provided me with a clearer vision of my research. I would also like to extend my appreciation to Dr. Muhammad Kamal for chairing the progress review committee. His friendly advice and assistance has helped the smooth progress of this research. My appreciation is also extended to the professional staffs of the Asia Institute, Ms. Leena Sookramanien and Ms. Robin Borg, for their kind assistance throughout. My sincerest appreciation to Professor Rohan Gunaratna, Head of International Centre for Political Violence and Terrorism Research at the S. Rajaratnam School of International Studies (RSIS), Nanyang Technological University Singapore for his recommendation and friendship. My deepest appreciation to the S. Rajaratnam School of International Studies for awarding me with the scholarship to pursue this research. Without the
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