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Thriving in a Plural World: Principles and Values of the Singapore Muslim Community
75mm THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE MUSLIM COMMUNITY OF THE SINGAPORE THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES “THRIVING IN A PLURAL OUR VISION WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE A Gracious Muslim Community of THRIVING IN A MUSLIM COMMUNITY” Excellence that Inspires and Radiates PLURAL WORLD: Blessings to All PRINCIPLES AND VALUES OF THE This publication articulates anew the Singapore Muslim Identity (SMI), the religious values that underpin it and the OUR MISSION SINGAPORE MUSLIM COMMUNITY new horizons in the socio-religious life of Muslims in Singapore. It synthesizes To work with the community in key ideas generated from the various developing a profound religious life and ISLAMIC RELIGIOUS COUNCIL OF SINGAPORE discourses organized by Muis in shaping dynamic institutions FRONT FLAP a Gracious Muslim Community of Excellence that inspires and radiates blessings to all. A community that thrives OUR PRIORITY with diversity, and develops a profound religious life and dynamic institutions, To set the Islamic Agenda, shape in a multi-religious society, secular state Religious Life and forge the Singapore and globalized world. Furthermore, it Muslim Identity postulates the way forward for a thriving religious community based on continued critical reflection and mindful civic OUR CORE VALUES engagement. Integrity | Consultative & Inclusive | Transformational 75mm THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE MUSLIM COMMUNITY OF THE SINGAPORE THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES “THRIVING IN A PLURAL OUR VISION WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE A Gracious Muslim Community of THRIVING IN A MUSLIM COMMUNITY” Excellence that Inspires and Radiates PLURAL WORLD: Blessings to All PRINCIPLES AND VALUES OF THE This publication articulates anew the Singapore Muslim Identity (SMI), the religious values that underpin it and the OUR MISSION SINGAPORE MUSLIM COMMUNITY new horizons in the socio-religious life of Muslims in Singapore. -
Estranged from the Ideal Past: Historical Evolution of Madrassahs in Singapore
Journal of Muslim Minority Affairs, Vol. 25, No. 2, August 2005 Estranged from the Ideal Past: Historical Evolution of Madrassahs in Singapore SYED MUHD KHAIRUDIN ALJUNIED and DAYANG ISTIAISYAH HUSSIN Abstract This article examines the historical evolution of the madrassah in Singapore as against its ideal Islamic past. We argue that a few broad processes have brought the estrangement of the present day madrassah from its ideal concept and practice in the medieval times. First was the nature of Islam that was propagated in the Malay Archipelago. This has to a large extent left certain tendencies in thought, which had stunted reformist movements at a later period. Next was the growing threat of Christian missionary movements which were reinforced by the role of British colonialists in marginalizing and delimiting the development and growth of the madrassah into an integrated educational institution. Last but not least are the secular-based expectations and policies that were implemented by the post- colonial state of Singapore which further relegated the madrassah institution within the mainstream national objectives. Introduction ‘Madrassah’ is legally defined in Singapore today as ‘religious school’.1 While a simple rendering in contemporary administrative language does point to madrassah to mean a ‘school’ yet, as such, it is not necessarily accurate. Concepts of ‘religious education’, ‘religious instruction’ and ‘transmission of knowledge and wisdom’ were so closely intertwined in the historical understanding of the word madrassah, which -
Islam in a Secular State Walid Jumblatt Abdullah Islam in a Secular State
RELIGION AND SOCIETY IN ASIA Abdullah Islam in a Secular State a Secular in Islam Walid Jumblatt Abdullah Islam in a Secular State Muslim Activism in Singapore Islam in a Secular State Religion and Society in Asia This series contributes cutting-edge and cross-disciplinary academic research on various forms and levels of engagement between religion and society that have developed in the regions of South Asia, East Asia, and South East Asia, in the modern period, that is, from the early 19th century until the present. The publications in this series should reflect studies of both religion in society and society in religion. This opens up a discursive horizon for a wide range of themes and phenomena: the politics of local, national and transnational religion; tension between private conviction and the institutional structures of religion; economical dimensions of religion as well as religious motives in business endeavours; issues of religion, law and legality; gender relations in religious thought and practice; representation of religion in popular culture, including the mediatisation of religion; the spatialisation and temporalisation of religion; religion, secularity, and secularism; colonial and post-colonial construction of religious identities; the politics of ritual; the sociological study of religion and the arts. Engaging these themes will involve explorations of the concepts of modernity and modernisation as well as analyses of how local traditions have been reshaped on the basis of both rejecting and accepting Western religious, -
1 Orang Asli and Melayu Relations
1 Orang Asli and Melayu Relations: A Cross-Border Perspective (paper presented to the Second International Symposium of Jurnal Antropologi Indonesia, Padang, July 18-21, 2001) By Leonard Y. Andaya In present-day Malaysia the dominant ethnicity is the Melayu (Malay), followed numerically by the Chinese and the Indians. A very small percentage comprises a group of separate ethnicities that have been clustered together by a Malaysian government statute of 1960 under the generalized name of Orang Asli (the Original People). Among the “Orang Asli” themselves, however, they apply names usually associated with their specific area or by the generalized name meaning “human being”. In the literature the Orang Asli are divided into three groups: The Semang or Negrito, the Senoi, and the Orang Asli Melayu.1 Among the “Orang Asli”, however, the major distinction is between themselves and the outside world, and they would very likely second the sentiments of the Orang Asli and Orang Laut (Sea People) in Johor who regard themselves as “leaves of the same tree”.2 Today the Semang live in the coastal foothills and inland river valleys of Perak, interior Pahang, and Ulu (upriver) Kelantan, and rarely occupy lands above 1000 meters in elevation. But in the early twentieth century, Schebesta commented that the areas regarded as Negrito country included lands from Chaiya and Ulu Patani (Singora and Patthalung) to Kedah and to mid-Perak and northern Pahang.3 Most now live on the fringes rather than in the deep jungle itself, and maintain links with Malay farmers and Chinese shopkeepers. In the past they appear to have also frequented the coasts. -
Title the Chams and the Malay World Author(S) NISHIO, Kanji Citation
Title The Chams and the Malay World Author(s) NISHIO, Kanji CIAS discussion paper No.3 : Islam at the Margins: The Citation Muslims of Indochina (2008), 3: 86-93 Issue Date 2008-03 URL http://hdl.handle.net/2433/228399 Right © Center for Integrated Area Studies (CIAS), Kyoto University Type Departmental Bulletin Paper Textversion publisher Kyoto University The Chams and the Malay World Kanji NISHIO National Defense Academy, Japan Abstract There has been a lot of interest on the Malay world in the recent years but there is still a lack of conceptual clarity as to what the term really means. This has fueled an interesting debate as to how it should be conceptualized and approached. In Japan, although different approaches have been attempted, the Southeast Asian maritime world perspective seems to be prevalent. This paper will try to examine the link between the Malay world and Indochina from the viewpoint of commercial activ- ities. The first section will discuss the role of the Chams in the early modern Malay World. I would like to assess the profile of the Chams in this period. The second section of the paper will, in contrast, examine the activities of the Malays in Champa and Cambodia. In the final section, I would like to highlight some information on the Chams in contemporary Malaysia based on my preliminary sur- vey, which seems to suggest a recurring theme in the history of the Malay world. Introduction Over the past few decades, scholarly concern with the Malay world has been growing. For Malay scholars in Malaysia, the Malay world is undoubtedly one of the most important subjects of study. -
The Rise and Role of Tariqa Among Muslims in Singapore
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarBank@NUS THE RISE AND ROLE OF TARIQA AMONG MUSLIMS IN SINGAPORE – THE CASE OF THE NAQSHBANDI HAQQANI HANISAH BINTE ABDULLAH SANI (B. Soc. Sci. (Hons.)), NUS A THESIS SUBMITTED FOR THE DEGREE OF MASTER OF ARTS DEPARTMENT OF MALAY STUDIES NATIONAL UNIVERSITY OF SINGAPORE 2010 For Abah and Mak, with love… TABLE OF CONTENTS CHAPTER ONE 1.1 Introduction…………………………………………………. 1 1.2 Literature Review 1.2.1 Theosophic………………………………………… 4 1.2.2 Hagiographic……………………………………….. 5 1.2.3 Ethnographic……………………………………….. 6 1.2.4 Sociological…………………………………………. 7 1.3 Significance……………………………………………………11 1.4 Methodology & Framework…………………………………...15 CHAPTER TWO 2.1 Sufism pre-16th century………………………………………..22 2.2 Sufism from the 16th to 19th centuries…………………………25 2.3 Sufism from the 19th to 20th centuries…………………………29 CHAPTER THREE 3.1 Sufism today…………………………………………………..35 3.2 Tariqa Naqshbandi……………………………………………36 3.3 The Naqshbandiyya in the Malay world……………………….39 3.4 Tariqa Naqshbandi Haqqani…………………………………..40 3.5 Tariqa Naqshbandi Haqqani Singapore………………………..43 3.4.1 Levels of membership………………………………..45 CHAPTER FOUR 4.1 Tariqas as social movements…………………………………...49 4.2 Rise in world spiritualities……………………………………..52 4.3 Framing tariqa post 9/11 4.3.1 Struggle for the “soul of Islam”……………………....60 4.3.2 Discourses and gatekeepers…………………………..62 4.3.3 Religious Rehabilitation Group (RRG)……………….64 4.3.4 United against a common enemy……………………..68 CHAPTER FIVE 5.1 Authority and -
Islam and the Malay World: an Insight Into the Assimilation of Islamic Values
World Journal of Islamic History and Civilization, 2 (2): 58-65, 2012 ISSN 2225-0883 © IDOSI Publications, 2012 Islam and the Malay World: An Insight into the Assimilation of Islamic Values Mohd. Shuhaimi Bin Haji Ishak and Osman Chuah Abdullah Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, Jalan Gombak, 53110 Kuala Lumpur, Malaysia Abstract: The spread of Islam to the Malay World, a term used to refer to the majority of Malay-Muslim dominated nations such as Indonesia, Malaysia, Brunei and the minority Malay-Muslim population of Vietnam, Cambodia, Thailand, Singapore and Philippines brought several changes. Before the arrival of Islam the Malay civilisation was characterised by Hindu and Buddhist influence. The impacts of Islamic civilisation from the West Asia to the Malay world are enormous. The Malays then had not only given up their polytheistic belief in many gods to the firm belief in Al-Tawhid, but had changed their life towards Islam. The Malays had fully adopted a life based on Islamic principles as evidenced in social and religious gatherings such as wedding ceremony, kenduri (feast) and doa selamat (acts of thanksgiving to Allah). This paper attempts to highlight the unique relation of Islam and the Malay world through the former’s expansion in terms of religious faith, assimilation of Islamic values in socio-religious life of the people, the roles of Islamic institutions such as mosques and madrasahs. Key words: Islam West Asia Malay World Socio-religious life and Islamic Institutions INTRODUCTION Thus, the Malay civilisation before Islam set foot was characterised by Hindu and Buddhist influences The ‘Malay world’ is a world which included many [6]. -
Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and The
Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2017 Reading Committee: Christina Sunardi, Chair Patricia Campbell Laurie Sears Philip Schuyler Meilu Ho Program Authorized to Offer Degree: Music ii ©Copyright 2017 Joseph M. Kinzer iii University of Washington Abstract Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer Chair of the Supervisory Committee: Dr. Christina Sunardi Music In this dissertation, I show how Malay-identified performing arts are used to fold in Malay Muslim identity into the urban milieu, not as an alternative to Kuala Lumpur’s contemporary cultural trajectory, but as an integrated part of it. I found this identity negotiation occurring through secular performance traditions of a particular instrument known as the gambus (lute), an Arabic instrument with strong ties to Malay history and trade. During my fieldwork, I discovered that the gambus in Malaysia is a potent symbol through which Malay Muslim identity is negotiated based on various local and transnational conceptions of Islamic modernity. My dissertation explores the material and virtual pathways that converge a number of historical, geographic, and socio-political sites—including the National Museum and the National Conservatory for the Arts, iv Culture, and Heritage—in my experiences studying the gambus and the wider transmission of muzik Melayu (Malay music) in urban Malaysia. I argue that the gambus complicates articulations of Malay identity through multiple agentic forces, including people (musicians, teachers, etc.), the gambus itself (its materials and iconicity), various governmental and non-governmental institutions, and wider oral, aural, and material transmission processes. -
The Malay World in Textbooks: the Transmission of Colonial Knowledge in British Malaya
Southeast Asian Studies, Vol. 39, No.2, September 2001 The Malay World in Textbooks: The Transmission of Colonial Knowledge in British Malaya SODA Naoki* Abstract This paper examines the transmission of colonial knowledge about the Malay world from the British to the Malays in pre-war colonial Malaya. For this purpose, I make a textual analysis of school textbooks on Malay history and geography that were used in Malay schools and teacher training colleges in British Malaya. British and Malay writers of these textbooks not only shared a "scientific" or positivist approach, but also constituted similar views of the Malay world. First, their conceptions of community understood Malay as a bangsa or race and acknowledged the hybridity of the Malays. Second, their conceptions of space embraced the idea of territorial boundaries, understanding Malay territoriality to exist at three levels-the Malay states, Malaya and the Malay world, with Malaya as the focal point. Third, in conceptualizing time, the authors divided Malay history into distinctive periods using a scale of progress and ci vilization. This transmission of colonial knowledge about the Malay world began the localization of the British concept of Malayness, paving the way for the identification of Malay as a potential nation. I Introduction It is now widely acknowledged that social categories in Malaysia such as race and nation are products of the period of British colonialism. For instance, Charles Hirschman argues that "modern 'race relations' in Peninsular Malaysia, in the sense of impenetrable group boundaries, were a byproduct of British colonialism of the late nineteenth and early twentieth centuries" [Hirschman 1986: 330]. -
TRADITIONAL MALAYSIAN BUILT Rorms
TRADITIONAL MALAYSIAN BUILT roRMS: A STUDY or THE ORIGINS, MAIN BUILDING TYPES, DEVELOPMBHT or BUILDING roRMS, DESIGN PRINCIPLES AND THE APPLICATION or TRADITIONAL CONCEPTS IN MODERN BUILDINGS Esmawee Haji Endut A thesis submitted to fulfil the requirements for the degree of Doctor of Philosophy at the Department of Architecture University of Sheffield November 1993 I TRADITIONAL MALAYSIAN BUILT FORMS: A STUDY OF THE ORIGINS, MAIN BUILDING TYPES, DEVELOPMENT OF BUILDING FORMS, DESIGN PRINCIPLES AND THE APPLICATION OF TRADITIONAL CONCEPTS IN MODERN BUILDINGS SUMMARY The architectural heritage of Malaysia consists of Malay, Chinese and colonial architecture. These three major components of traditional Malaysian architecturel have evolved in sequence and have overlapped from the beginning of the fifteenth century. These building traditions ceased with the emergence of a new architectural movement which was brought into the country in the twentieth century after the nation's independence. This new phase was the development of modern architecture and during this period, many buildings in Malaysian cities were built in the International Style, which was popular in many western countries. The continual process of adopting western styles and images has resulted in buildings which disregard the environmental and climatic factors of Malaysia and this has led to the problem of identity in the development of Malaysian architecture. It was in view of this problem that this research was initiated, coupled with an interest to investigate the underlying principles of traditional built 1 For the purpose of this study, 'traditional architecture' or 'traditional built forms' refer to the early building traditions in Malaysia before independence which includes the Chinese and colonial buildings. -
Orang Asli in Peninsular Malaysia : Population, Spatial Distribution and Socio-Economic Condition
Orang Asli in Peninsular Malaysia : Population, Spatial Distribution and Socio-Economic Condition Tarmiji Masron*, Fujimaki Masami**, Norhasimah Ismail*** Abstract Orang Asli or indigenous peoples are peoples with unique languages, knowledge systems and beliefs. Indigenous peoples often have much in common with other neglected segments of societies, such as lack of political representation and participation, economic marginalization and poverty, lack of access to social services and discrimination. Besides that, there is population problem in the community and among them often leads to the neglect of their health and of essential needs like proper clothing and nutritious foods for the whole family. In Peninsular Malaysia, Orang Asli is separated into three main tribal groups includes Semang (Negrito), Senoi and Proto Malay (Aboriginal Malay) and consists of 19 ethnic. This study was an attempt to study and mapped the spatial distribution of the Orang Asli where two kind of data collection were applied; primary data obtained from the Department of Statistics of Malaysia, consist of Orang Asli population data for each states in Peninsular between 1947 and 2010; and secondary data collection based on the literature review or previous study for any information of Orang Asli from history, distribution, issues and problems and others which significant to the study. The result showed that overall, populations of Orang Asli in Peninsular Malaysia increasing between 1947 and 2010 which the highest growth rate recorded in 1991 (32.96%) while the lowest in 1957 (16.01%). Between 1947 and 2010, highest Orang Asli population was recorded in Pahang and Perak while the lowest in Pulau Pinang and Perlis. -
Discourse of Development of Thought and Islamic Education Form in Southeast Asia
P a g e | 29 PROCEEDING INTERNATIONAL CONFERENCE ON ISLAMIC EDUCATION (ICIED) “INNOVATIONS, APPROACHES, CHALLENGES, AND THE FUTURE” FAKULTAS ILMU TARBIYAH DAN KEGURUAN UNIVERSITAS ISLAM NEGERI (UIN) MAULANA MALIK IBRAHIM MALANG 23-24 OF NOVEMBER, 2017 P-ISSN: 2477-3638 VOLUME: 2 YEAR 2017 DISCOURSE OF DEVELOPMENT OF THOUGHT AND ISLAMIC EDUCATION FORM IN SOUTHEAST ASIA Hikmah Sekolah Tinggi Agama Islam (STAI) Nurul Hidayah Riau, Indonesia [email protected] Abstract. Education is one of a center of attention in Islamic society. From the arriving of Islam till now on, Islamic discussion never ends, because education is the key to civilization. Southeast Asia is a maritime zone and becomes trading center track from Arab to China. In its development, maritime zone in Southeast Asia becomes a place of transit and finally becomes "an undercover mission", it is spreading of Islam. Many theories and evidence that declare the arriving of Islam in Southeast Asia, yet the point is the spreading of Islam will not be developed without education. The Islamic education is developed fastly because Muslim in Southeast Asia is intellectually open-minded and receptive to the continuous process of Islamization. Then, it is strengthened by Islamic preachers that are fought for Islamic teachings through education. Because of the development of Islam in every segment of society, makes the thought of Islamic society divides into two sections; traditionalism and modernism. These two sections compete in every aspect; social, law and education as well. Islamic education form in every country has its own unique. Southeast Asia area in this research is Malaysia, Singapore, Thailand, Brunei, and Cambodia.