Ar-Risalah Isu 37 - Wasatiyyah Dalam Pembangunan Keluarga by Ar-Risalah

AR-RISALAH TERBITAN KE-37 Sep - Dis 2021

WASATIYYAH DALAM PEMBANGUNAN KELUARGA

AR-RISALAH

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Isu 37 (Sep - Dis 2021) ISSN 2424-8207

Editor

fb.com/Pergas.Singapore

Ustaz Mohammad Yusri Yubhi Bin Md Yusoff

Penyusun Ustazah Nurhafizah Azman

@pergassingapura

Penyumbang Makalah Ustaz Muhammad Izzam Bin Ahmad

youtube.com/PergasSingapura

Ustazah Noraini Abdul Wahab Ustaz Ahmad Nu’man Bin Muhammad Fuad Ukht Suhaili Saad Ukht Adriana Zafirah Binti Mohamed Salihin

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

The publisher and editor are unable to accept any liability for errors that may occur and any consequences arising from the use of information contained in the magazine. The reviews and editor. The publication of advertisements and advertorials within the magazine do not constitute any endorsement by the publisher and editor of the contents therein. Ar-Risalah is published by Pergas with permission from the copyright owner. ALL RIGHTS RESERVED. No part of this publication may be reproduced, stored or transmitted in any form, for any reason or by any means, whether redrawn, enlarged or otherwise altered including mechanical, photocopy, digital storage and retrieval or otherwise without the prior permission in writing from both the copyright owner and the publisher, except in the case of brief quotations embodied in critical articles and reviews.

KANDUNGAN

KALAM EDITOR

FOKUS Ms 6 – Definition of Marriage A Muslim Perspective on Marriage

Ms 4

Ms 13 – The Family Tree: Keeping It Well & Thriving

EKONOMI ISLAM

Ms 18 – Financial Wealth Planning

AKTIVITI PERGAS Ms 26 – September - Disember 2021

TINTA ILMU Ms 38 – Book Review: Countering Islamic State Ideology: Voices of Singapore Religious Scholars

KENALI ASATIZAH Ms 22 – Ukht Suhaili Saad

KENALI PERGAS Ms 35 – ISAS, Ibnu Sabil Assistance Scheme

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,

ebagai kesinambungan daripada edisi lalu yang memperkatakan tentang tema wasatiyyah; yang bermaksud adil, terbaik dan seimbang. Edisi kali ini akan mengupas pula tentang tema institusi kekeluargaan. Dengan erti kata lain, keluarga yang diidamkan bukan sahaja bahagia, tapi terbaik. Bersesuaian dengan itu, kami berkongsi dua artikel dalam bahasa Inggeris yang membicarakan mengenai tema perkahwinan dan kekeluargaan melalui ruangan fokus. Artikel pertama, tulisan Ustaz Muhammad Izzam Ahmad bertajuk, ‘Definition of Marriage - A Muslim Perspective on Marriage’, membawa para pembaca berhenti sejenak bagi merenung kembali pengertian pernikahan sebenar yang diinginkan oleh Islam. Dalam hal ini, Ustaz Izzam membawakan contoh keperibadian agung Nabi SAW sebagai seorang suami mithali. Begitu juga dengan para Ummahat Al-Mukminin, yang wajar dicontohi oleh para Muslimah sejati. Keluarga bahagia menurut penulis hanya dapat dicapai melalui dua perkara penting. Pertama, dengan mencintai Allah terlebih dahulu dan mematuhi prinsip-prinsip yang telah ditetapkan dalam membentuk keluarga bahagia. Kedua, mempunyai visi jelas mengenai resipi kebahagiaan yang diperlukan oleh setiap pasangan suami isteri. Manakala artikel kedua ruangan fokus, memaparkan tulisan pemegang biasiswa pos sarjana Pergas, Ustazah Noraini Abdul Wahab, yang kini merupakan pengamal dalam bidang kesihatan mental. Dalam penulisannya, beliau berhujjah bahawa keluarga dan rumahtangga bergerak seiringan. Ianya bermula dengan individu dan kemudiannya keluarga bagi membentuk pokok yang melahirkan sokongan dan kesejahteraan kepada rumahtangga yang dibina atas sandaran sakinah, mawaddah dan rahmah.

KALAM EDITOR

Pembentukan institusi keluarga yang utuh juga tidak dapat dipisahkan dengan keperluan setiap pasangan untuk bijak dalam merancang kewangan keluarga. Walaupun aspek ini tampak remeh. Realitinya, mengikut dapatan Jabatan Statistik Singapura (Singapore Department of Statistics) pada tahun 2020, faktor kewangan atau pengabaian nafkah keluarga merupakan antara punca utama perceraian masyarakat Islam di Singapura. Maka menerusi segmen ekonomi Islam, Ustaz Ahmad Nu’man Bin Muhammad Fuad, seorang perancang kewangan, akan berkongsi kepada para pembaca mengenai keperluan masyarakat Islam untuk bukan sahaja mencari sesuap rezeki, tetapi perlu juga merancang kewangan dengan baik selain memastikan persediaan masa-maca kecemasan tidak dilupakan. Seterusnya pada edisi kali ini, Al-Risalah membawa para pembaca mengenali Ukhti Suhaili Saad yang kini bertugas sebagai pekerja sosial di Pusat Khidmat Keluarga PPIS. Ukhti Suhaili merupakan lulusan Universiti Islam Antarabangsa Malaysia dalam bidang Usuluddin dan Perbandingan Agama. Dalam penceburan awal kerja-kerja dakwah, beliau terlebih dahulu pernah bertugas sebagai asatizah madrasah mingguan masjid secara sambilan sebelum menukar kerjayanya dalam bidang kerja sosial. Bertepatan dengan isu yang dibincangkan pada edisi kali ini, sangatlah sesuai untuk masyarakat mengenali sumbangan bekas anak madrasah kita sebagai peneraju barisan hadapan dalam mengukuhkan institusi kekeluargaan menerusi khidmat kerja sosial. Sementara itu, bagi mempersiapkan para asatizah dalam usaha memperkukuhkan institusi kekeluargaan. Beberapa siri latihan giat dijalankan bagi membangun kepakaran para asatizah dalam bidang kaunseling. Antaranya program ‘Postgraduate Diploma in Islamic Counselling’. Di mana

pada 1 November 2021 yang lalu, 9 asatizah yang mengikuti program ini telah memulakan praktikum di agensi-agensi yang ditetapkan. Para asatizah ini akan menjalani praktikum selama sekurang-kurangnya 6 bulan dan dijangkakan selesai pada akhir bulan April 2022. Walaupun fasa pandemik Covid-19 masih belum berakhir lagi, usaha dakwah tetap giat dijalankan oleh badan-badan Islam tempatan. Tidak ketinggalan, Pergas juga mengorak langkah menghasilkan konten agama bermutu tinggi bagi memimpin masyarakat Islam terutamanya melalui wadah dalam talian. Dengan terwujudnya ‘Pergas Digital Space’ di Paradise @ Pergas, semakin rancak penerbitan program agama yang dihasilkan; antaranya, Siri ‘The Alamak Stories’ yang memaparkan perkongsian isu-isu semasa yang berlegar di kalangan masyarakat. Begitu juga dengan program E-Hadith yang dipimpin oleh Dr Sakinah Saptu. Program ini disiarkan di saluran Youtube Pergas TV, Radio Pergas dan Facebook Page Pergas. Akhir kata, dengan kerjasama para asatizah dalam membimbing masyarakat dan kesedaran umat Islam dalam kepentingan tanggungjawab masing-masing dalam rumahtangga, ia akan semakin mengukuhkan lagi institusi kekeluargaan di kalangan masyarakat Islam Singapura.

Salam hormat, Mohammad Yusri Yubhi Md Yusoff

DEFINITION OF MARRIAGE -

A MUSLIM PERSPECTIVE ON MARRIAGE

Ustaz Muhammad Izzam Bin Ahmad Senior Executive, Religious Leadership, Pergas 6

FOKUS

�‫الرح‬ ‫بمس الهل الرمحن‬ ‫ي‬ ‫ت‬ ‫ن‬ ‫سيد� حممد الفا� ملا أغلق والخ تا� ملا سبق ن�رص احلق ب�حلق اهلادي إىل‬ ‫اللهم صل عىل‬ �‫العظ‬ ‫املستق� وعىل آهل حق قدره ومقداره‬ ‫رصاطك‬ ‫ي‬ ‫ي‬

arriage is not simply a destination, but a journey. A journey filled full of lessons, joy, celebration, hardship, challenges, and memorable moments. Involving tremendous work, commitment, understanding, respect, and love. Two-soul walking united, hand in hand, along every path, along with every obstacle, and every special moment. A starting point of spiritual training to get closer with Allah SWT. A sacred vow, an institution whereby one can deepen the relationship not only with another human being, but it is the journey to deepen the relationship with Allah SWT. Embarking in a marriage is very similar to beginning the construction of a building. The building may be extremely magnificent and grand, but the most important thing about it is the foundations upon which it is built upon. If those foundations are not secure, the building will not survive when the storms and shocks of stress hit it, and realistically, they inevitably will eventually. Marriage requires a secure foundation to assist the couple in journeying to the ultimate destination towards a successful marriage. And when we say a successful marriage, it does not see the couple embarking on this journey by struggling to ensure that they will be living in a posh condominium or driving luxurious cars and holidays abroad. Instead, it is built upon the secure and solid foundation that has been exemplified by the best of creation, our Beloved Prophet SAW. Returning to the prophetic example and observing what the Beloved SAW did and practised in his SAW marriage and household—and teaching others about the true reality of marriage. The perfect example in every way and the actual standard, which should be our standards and not otherwise. Many of us today are caught up with distorted portrayals and definitions of marriage. Thus, the very first step is to remove and undo the harm caused by our confused and distorted views by revisiting and learning back what the beloved SAW taught us about marriage and how to manage a marriage and attain the blessings marriage brings, as promised by Allah SWT

Al-Anfal, 8:27

A wife is a trust from Allah SWT. A husband is a trust from Allah SWT. Children are a trust from Allah SWT. A family is a trust from Allah SWT! And Allah SWT affirms this in the Qur’an: “O you who believe, do not betray the trust of Allah and the Messenger”1

Today the numerous cases involving domestic violence of many shades and sides demonstrate clearly that we do the exact opposite of what Allah SWT has ascribed in a marriage, in a family. Either consciously or unconsciously, without thinking, without any reflection, negligently, thoughtlessly, and more damaging of all – habitually!

FOKUS

We are the ummah of the Prophet of Mercy SAW, which transformed people from their bad ways to good ways, setting them on the path towards excellence—teaching and demonstrating to us how one should be with one’s family. How one should react and behave in a time of distress or facing a challenge. How to curb and control our anger and not let it get out of proportion makes us regret the word said or action is taken. However, without we realizing it, many of us are betraying this trust, the trust from Allah SWT and His Messenger SAW. Allah has put trust upon us to preserve this sacred institution, which is a means of tranquillity, protection, peace, comfort and to please Allah and have faithfulness not only towards one’s spouse but to have faithfulness in our dealings with Allah SWT. Why do we say this? Because marriage is half of the religion. Thus when we behave proudly by dishonouring this sacred trust and continuing to hurt and harm not only our family but damaging us inwardly too. Through a marriage, families are created; bonds and relationships are formed, the basic needs of feeling needed, useful, appreciated, respected, loved, and cherished. What is marriage then? It is when a man and woman embark on the important decision in this life, to live together in one space as husband and wife and build a family. Working together as a team, cooperating and complementing one another to create a complete unit. Respecting, tolerating, showing patience, gratitude, and not scanning for the slightest negative things the spouse does and reprimands the spouse for it. Not Looking for mistakes and proving to be a better spouse than the other. Marriage is not a competition, not a race, and not demanding this is my rights nor this are your rights. It is about how we manage each other’s expectations and egos. The journey towards purifying oneself that is marriage. Not towards becoming a tyrant nor a boss. Greater a position comes with it greater responsibilities and not rights! A man being aware and carrying out his true responsibilities as a husband, as a head of a family is greater than simply being stuck in the discussions of this is my rights and this is your rights. Such redefinitions of rights will be never-ending, as they are not based on the solid foundation as mentioned earlier, the solid foundation showed by our Beloved Prophet SAW, likewise for the woman, to be aware and act on the true responsibilities as a wife, and as head of a family. Yes, both are head of the family, with distinctive responsibilities for a man and a woman and shared responsibilities amongst them. Complementing, assisting, supporting one another, scanning the horizon for the small positive moments, no matter how insignificant or repetitive it is, expressing gratitude, praise, and demonstrating how we appreciate it. Our beloved Prophet praised and complimented the Ummahat Al-Mukminin (May Allah be pleased with them) and was the first to offer relief for their daily needs and the Ahl Bait (May Allah be pleased with them) and the rest of the noble companions and community at large. He SAW was there to serve them and not to be served. There is a huge difference in our perspective of modern-day marriage and relationships, it demands to be served and treated with the highest respect. The Prophet was the kindest and most humble amongst the people and what more with his blessed household. Until it was mentioned that none of the blessed households noticed when the Prophet entered the house. Demonstrating to us how humble, poise, soft, affectionate and calming nature was embodied in the manner of the Prophet SAW.

FOKUS

Let us remember and internalize this verse from Surah Al Ahzab: “You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah”.2

Al-Ahzab, 33:21

A noble paradigm for us who says we want our marriage to be likened to Rasulullah SAW and Sayyidatina Khadijah RA. To shift the way we think, act, behave and fix ourselves first before others. We cannot build a marriage or fix a marriage without first fixing ourselves. Dreaming of a happy life on earth will require us to lead a lifestyle of the akhirah. That is what our Prophet SAW taught us through the blessings and joys of marriage. Not saying we change our lifestyle 24/7, rather to allow ourselves through complete turning to Allah SWT, and reflect from which aspect of the foundation that we have been living our lifestyle. That noble paradigm that has long been forgotten for many couples who, due to excitement in getting married, overlooked many reminders of the blessed reminders and set the reminders to simply appointment today with a marriage planner, venue, wedding favours, photoshoot, and many others, and only attending to that most essential reminder of turning to Allah SWT only at the time of need. A marriage requires a lot of hard work. It is not simply living idly and lounging every day and ‘watching the flowers grow’. Even in growing flowers, we need to have the right knowledge and action. Knowing the most appropriate type of soil, manure, the amount of sunlight, and watering is required for us to cultivate those seeds to bloom into beautiful flowers. Giving our fullest attention so that they bloom into flowers and fill our lives and surroundings with their beauty and fragrance. Allah SWT never grant human beings the privilege to be idle and wait for things to happen. What Allah SWT has granted for us instead, is the ability to strive for the best and attain His SWT blessings, through that middle way, the balance and harmony in achieving that perfect equilibrium and balance, the very foundation inherited to us by our Prophet SAW and the salaf salihin. And acknowledging and recognizing that we need Allah SWT guidance and assistance. Allah SWT mentions in the Qur’an: “And among His signs is this that He created for you mates from among yourselves, that you may dwell in peace and tranquillity with them, and He has put love and mercy between your (hearts)”3 Imam al-Baghawi4 says that this is one of Allah SWT signs. How Allah SWT has placed love and mercy between the spouses; loving and showing each other mercy, and nothing is more beloved to each than the other is. Moreover, despite having been no relation between them previously, and there is no reason for them to be together. A true sign of the power of Allah SWT, bringing two individuals who live a life apart from one another, having no relation between them previously and no reason for them to be together much more love and cherish one another, but it happened with the will of Allah SWT—trusting Allah SWT and putting the trust in Allah SWT.

Ar-Rum, 30:211

Ma’alim al-Tanzil; al-Tahrir wa al-Tanwir; Adwa’ al-Bayan

Married life brings its pressures, not the delusional image of marriage featured in fairy tales and movies. However, despite these pressures and challenges, married life also brings the kind of relaxation that human beings naturally need.

FOKUS

THERE ARE TWO KEYS TO A HAPPY MARRIAGE: The first is to love Allah SWT and seek to apply His SWT principles in every situation and relationship. The second is to do a little sensible soul-search and analysis before embarking on such an important and most profound commitment in the whole of your life. It is going to affect the lives and well-being of so many people, not only your own! Reflecting on what we want from marriage and before committing ourselves to a life partner, we should try to sit down calmly and become conscious of what physical, emotional and spiritual needs and values and goals we both require and consider whether the proposed partner is going to prove likely to be able to fulfil those needs and willing to work together in achieving it. It is extremely vital to have a fair idea of whether our potential spouse understands them is willing and able to satisfy them In addition, for a marriage to be successful, we must be considerate towards the legitimate needs of our partner and not just look to our own gratification. If we are going to be happy, then our spouse must also be happy, or else the relationship leads to a disaster and doom. We also have to remind ourselves that there are also emotional needs in a marriage—a need for understanding, kindness, and compassion. Requiring companionship and friendship, a person with whom we can share our intimate thoughts and still feel secure; someone we know is not going to laugh at us or mock us but will care about us. We need to feel that we are building something up together and accomplishing something good. Then, we have the spiritual need for inner peace and contentment. We need to feel at home with a partner whose way of life is compatible with our sense of morality and our desire to live in such a way as is pleasing to our Creator and not the creation. Telling and showing our potential partner that religion means everything to us, not simply lip service. Sometimes, when one has fallen in love, one is almost in a state of sickness, which impairs the mental state. They say ‘love is blind’: as Imam Busiri says in his poem Al-Burda: ‘You have besieged me with advice, but I hear it not; for the man in love is deaf to all reproaches.’ Often the person in love is so charmed with the beloved that they simply cannot see the things that are ‘wrong’ with the loved one. On the other hand, if they are aware of these signs, they assume that their love is so powerful, and conclude that love will overcome all obstacles and incompatibilities and will be able to influence the beloved to change according to their desires. It is impossible to sit down and find out all about your partner in a mere five minutes; the greatest of minds spend their lifetime in research before reaching great heights and lifechanging discoveries, thus what is important here is to be frank and honest and be aware of what we are getting into before embarking on this life-changing journey, that can either bring us closer to The Creator or living a life that is real and being real.

FOKUS

Imam Al-Ghazali as mentioned in Ihya ‘Ulum Al-Din observes that: ‘One of the benefits of marriage is the enjoyment of company and the sight of one’s spouse, and by shared amusement, whereby the heart is refreshed and strengthened for worship; for the soul is prone to boredom and is lined to shun duty as something unnatural to it. If forced to persevere in something it dislikes, it shines and backs away, whereas if it is revived from time to time by the pleasure, it acquires new strength and vigour.’ Therefore, marriage is a most demanding training ground of faith. By claiming it to be `half the religion’, our Beloved Prophet SAW was not making an idle statement. When human couples strive hard to get their marriage and family right in the eyes of God SWT, they are indeed well on the road to Paradise. A happy marriage is not simply made in Heaven. It does not happen by accident. One needs to learn and keep on learning and willing to put differences aside, removing the ego and arrogance and working on attaining the right attitude, especially regarding their connection with Allah SWT. No marriage, relationship, journey will survive without completely returning and turning to Allah SWT INTENTION ON MARRIAGE “Kitab an-niyat ‫( كتاب النيات‬book of intentions)” by Al Habib Muhammad bin A’lawi al-A’idarus (Sa’d) 5

Let us reflect on the excerpt from the intentions one should have when entering into marriage composed by the great Shaykh, the ‘Arif of Allah, ‘Ali bin Abi-Bakr As-Sakran5, may Allah SWT shower them both with mercy. Our Beloved Prophet SAW mentioned in one of the hadith:

‘Actions are only (judged) by intentions; each person shall be rewarded only for that which he intended.’ (Bukhari and Muslim) I intend to enter into this marriage and take this wife (or husband) for the love of Allah SWT and to have children so that the human race shall continue. I also intend [to enter this marriage] for the love of the Prophet SAW, so that he may take pride in it, as he SAW said: “Marry and increase in numbers, as I will take pride in you before other nations on the Day of Judgement.” (Ibnu Majah) I have intended in this marriage—and all the actions and words that come from it—to be blessed by the prayer of a pious child; or for his intercession, if he dies young before me. I have intended by this marriage to protect myself from Satan, by breaking the desire, [and thus] breaking the temptations of Satan, to lower the gaze, and reduce the Wiswas (withdrawing whisperer). I have also intended to protect my private parts from lewdness (illegal intercourse). I have intended in this marriage the amusement of the self and to bring joy to it through companionship (with my spouse); looking, playing freely, and bringing comfort to the heart and strengthening it for worship. I have intended in this marriage the relief of the nafs and cherish it through companionship, the pleasure that comes through gazing at one’s spouse, mutual foreplay, the repose that floods the heart and strengthening it for worshipping. I have intended by it to relieve the heart from the worries of housekeeping, cooking, sweeping, making the bed, cleaning the dishes, and taking care of lively duties.

FOKUS

I have intended by this marriage, to struggle with the nafs and to train it ‘through care and guardianship’, to fulfill the rights of the family and to be patient with their characters, to endure the harm that comes from them, to work towards making them good, to guide them to the religious path, to struggle to seek lawful earnings for them, to command them to discipline the children by also asking from Allah for it and success for his sake and to drop between his hands and to show the excessive need towards Him in gaining it. I have intended all the previous for Allah Almighty. I have intended all the previous and more from whatever I control, say and do in this marriage for Allah Almighty. I have intended in this marriage whatever Your righteous servants and Your acting scholars have intended. Let us conclude by remembering this important fact that love is a gift, sustenance (rizq) from Allah SWT The Source of True Love. And as how Our Beloved fondly recall when talking about the love of his life, Ummuna Sayyidatina Khadijah AlKubra (May Allah be pleased with her): ‘My love for her was a blessing from God.’ 6

May we all be granted with this rizq – this blessing, this sustenance, and nourishment from Allah SWT that He has granted to His beloved SAW, in the form of a family. That brings us, in each day and strive to get closer to Allah SWT and disappear from us with each day the neglect and things that we have taken for granted for Allah and increase in us our gratitude and Iman and beneficial knowledge and actions.

‫ن‬ ‫سيد� حممد وآهل وحصبه وسمل‬ ‫وصىل الهل عىل‬ ‫والهل أعمل ب�لصواب‬

THE FAMILY TREE: KEEPING IT WELL & THRIVING

Ustazah Noraini Abdul Wahab Mental Health Practitioner

FOKUS

ُ ‫َ َ ْ تَ َ َ ْ َ �ضَ َ َ َّ ُ َ َ ً َ َ ً َ ِّ َ ً َ َ َ َ ِّ َ َ ْ ُ َ ثَ ٌ َ َ ْ ُ َ ف َّ آ‬ �‫أل � ك ي ف ب ٱلل م ث ال ِك ة ط ي ب ة ك ش ج ٍرة ط ي ب ٍة أص ل ه ا � ِب ت وف رع ا ِ ي‬ �‫ ت ْؤ ِ ت ۤ ي‬.‫ٱلس َم � ِء‬ َّ َ َّ َ َ ْ َ‫ن ْ َ ِّ َ َ َ ضْ ُ َّ ُ أ‬ َ َّ َ َّ ُ َ َ ُ ُ � ‫ر‬ ‫ن‬ ‫ذ‬ � � ‫ح‬ ‫ك‬ ‫أكها‬ ‫اس ل َع ل ُه ْم َي َت ذك ُرون‬ ‫لن‬ ‫ل‬ ‫ال‬ ‫ث‬ ‫م‬ ‫ٱل‬ ‫ٱلل‬ ‫ب‬ � ‫ي‬ ‫و‬ ‫ا‬ ِ ‫إ‬ ‫ب‬ ِ ‫ب‬ ِ ‫ي‬ ِ ِ ِ ِ ٍ Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. (Ibrahim, 14:24-25)

rees are often used as metaphors to demonstrate relationships within an ecosystem1. Like everything else in this living ecosystem, humans respond naturally to the organised, coordinated system of Qadha & Qadar; to procreate, evolve, grow, and develop2.

(Whitehouse, 2016 ) The music of trees: the intergenerative tie between primary care and public health. London J Prim Care (Abingdon).

(Bartee, Shriner, & Creech, 2017) Principles of Biology. What makes something living? Extracted from: https:// openoregon.pressbooks.pub/ mhccmajorsbio/chapter/what-makessomething-living/

Shafi,M, Hassan Askari & Taqqi,Usmani. (1982) Surah Ibrahim 14:24-25. Ma’ariful Qura’an, English translation.

(Zuhaily, 1986), Al-Dharurah al-Shar’iyyahm. Damaskus: Muassah risalah, 1986. Muhammad al-Tahir Ibn Ashur, Treatise on Maqasid al-Shariah (London: IIIT, 2006), 71.

Scholars associate the ‘good word’ to the noble core values and principles outlined by the Syariah (Islamic Jurisprudence). The ‘good word’ is manifested in the believers3 who strive to inculcate the soul’s spiritual disposition (fitrah), bearing the values of justice (‘adl), compassion (rahmah), wisdom (hikmah), tolerance (samahah), fairness (musawah), beneficence (taisir), autonomy (hurriyah)4. In addition, they benefit the ecosystem by maintaining harmony and the common good (maslahah); while removing evils (mufsadah) that cause distress and harm. THE SHEPHERD MAINTAINS HIS FLOCK The Muslim provides, preserves, and protect himself and his dependents, as does a shepherd over his flock. In addition, he ensures the maintenance of his and his family’s basic needs (Dharuriyyatil-Khams), namely their spirituality (deen), soul (nafs), intellect (‘aql), prodigy (nasl), and property (maal)5. Incidentally, the provision of the dharuriyatil-khams is so necessary that Singapore’s social services and healthcare providers put this into practice as the Bio-Psycho-Social Spiritual (BPSS) model, used for assessment, to formulate and provide treatment, and for case reporting and referrals6.

Worship: Preserving Spirituality, Soul & Intellect (Hifzud-Deen, Hifzun-Nafs & Hifzul-‘Aql) Allah created this universe as a manifestation of His compassion (Rahmah) and constantly reminds us in the Qur’an that He is the Most Gracious (ArRahman), the Most Compassionate (Ar-Raheem). Religion (Deen) is the personification of the word Islam: to submit in servitude peacefully and align oneself to their purpose on earth, as the Khalifah fil ardh7, i.e., to represent Ar-Rahman in preserving and developing life on this earth.

Leman, M. R. (2021, July 13). What is Fiqh Awlawiyyat? Retrieved from Muslim. sg: https://muslim.sg/articles/ what-is-fiqh-awlawiyyat

Ministry of Social and Family Development. (2021). FSC-CSWP Casework Practice Guide. Singapore: Ministry of Social and Family Development.

Al-Baqarah, The Cow 2:29-30, “I am going to place a successive (human) authority on earth.”

FOKUS

ْ َّ ْ ْ َْ َ ُ ‫ون‬ ‫َو َم ا خ ل ق ُت ِج‬ ِ ‫ال َّن َو ِإالن َس ِإل ِل َي ْع ُب د‬ I did not create jinn and humans except to worship Me. (Adz-Dzariyaat, 51:56)

All worship and devotion begin with intention, as taught by Rasulullah SAW, “Actions follow intentions, so each man will have what he intended”8. The place of intention is in the heart (qalb), where we can mindfully navigate our thoughts (‘aql) to align our actions to our purpose (muraqabah). “And by the soul and by (the One) who fashioned it, then inspired it with (the knowledge of) right and wrong! Successful indeed is the one who purifies their soul, and doomed is the one who corrupts it!” (Asy-Syams, 91:10).

Hadith Nawawi:1 ِّ ُ َ ِّ ُ ْ َ‫نَّ َ ْ أ‬ ‫ َو ِإ نَّ َ� ا ِل ك ْام ِر ٍئ َم ا ن َوى‬،‫ات‬ ِ ‫إ� ا ال َع ال ِب�لن َّي‬

(Hanfstingl, 2013) Ego and Spiritual Transcendence: Relevance to Psychological Resilience and the Role of Age. Evidence-based Complementary and Alternative Medicine, 2013: 949838.

10 (Keshavarzi & Haque, 2013) (Rothman & Coyle, 2020)

Allah enjoins upon us to nurture, educate, and develop the soul (nafs), which is endowed with spiritual, emotional, and cognitive intelligence. Neglecting the soul’s needs and misunderstanding its functions cause the soul to perceive the loss of control, detachment, and danger. This state activates basic survival instincts and defence mechanisms, superseding the human’s spiritual role of compassionate servitude to preserve universal harmony. This soul’s illness leading it to dysfunction is consequently regarded as a psychological disorder.9 For wellness to be restored, it is essential to understand the soul’s inclinations and impulses. This requires insight and self-awareness (muhasabah), recognising and taking into account cognitive distortions, negative beliefs and impulses (mu’aqabah). Change begins to manifest when a person is remorseful (mu’atabah) and determined (‘azm) for reform. However, reformative intervention requires specific plans and directed efforts (musyaratah), patience and consistency (mujahadah).10

Humankind is a social creature responsive and dependent on its ecosystem. Parents, as caregivers, are recipients of this great trust (Amanah) to provide each other and their children with a safe, stable, nurturing environment (amn) so that wellness, growth, and development can occur. Mu’amalah: Preserving Prodigy & Economy (Hifzun-Nasl & Hifzul-Maal) Believers are deeply rooted with noble values and traits that Allah SWT speaks of in Surah al-Furqan 25:6376, as the ‘ibadur Rahman (servants of the Most Gracious). They are dependable, with a gracious disposition that prevails even in various challenging circumstances, consistently benefiting and good. Sincere Muslims blessed with the ‘good word’ do not merely provide for the basic needs but are also generously capable of branching out like a good tree. Allah SWT endows them with overflowing goodness that enables them to provide further the fruits of ‘haajiyat’ (complementary needs) and tahsiniyyaat (luxuries) that is encouraged in the Syariah.

FOKUS

Morality

‫َ ْ َ َ ْ َ َ َ َ ُ ِّ ْ َ ُ ُ ْ َ ْ َ ً ِّ َ ْ ُ ُ َ ْ َ َ َ َ َ َ ْ َ ُ َّ َ َّ ً َ َ ْ َ ً َّ ف‬ �‫ح ة ۚ ِإن ِ ي‬ ‫و ِم ن يآ� ِت ِه أن خ ل ق ل ك م ن أنف ِس ك أزواج ا ل ت س ك ن وا ِإل ي� ا وج ع ل ب ي ن ك م ودة ور‬ َ َّ َ َ ِّ ‫َٰ َ َ آ‬ ‫ذ ِل ك لَ ي� ٍت ل ق ْو ٍم َي َت ف ك ُرون‬ And of His signs is that He created for you from yourselves mates that you may find tranquillity in them, and He placed between you affection and mercy. Indeed, in that are signs for people who give thought. (Ar-Rum, 30:21)

Prophet Muhammad SAW said, “verily, women are the counterparts of men”11. Marriage serves as a space of peace of mind, tranquillity, and comfort. Scholars interpret sakinah (tranquillity) as a restful stillness12. Mawaddah (affectionate friendship) is the act of love, evident by sincere effort to fulfil the other’s need13. Conclusion Musnad Ahmad 25663, Grade: Hasan ِّ َ َّ‫ن‬ ِّ ‫الن َس ُاء َش َق ا ِئ ُق‬ ‫الر َج ِال‬ ‫ِإ� ا‬

‫ف‬ 12 ‫ت ف‬ ‫ن‬ �‫ال� ي‬ ‫ لك سكينة ي� القرآن يه الطمأنينة إال ي‬:‫قال با� عباس‬ ‫”“البقرة‬ ‫ف‬ ‫ين‬ ‫املؤمن�} قال‬ ‫ {هو الذي ن زأ�ل السكينة ي� قلوب‬:‫وقوهل تعاىل‬ ‫ت‬ ‫ف‬ ‫ش‬ �‫ ويستعمل ي‬،‫ال�ء بعد � ّرك‬ ‫ “ السكون ثبوت ي‬:‫الراغب‬ ‫االستيطان‬ 13 Shafi,M, Hassan Askari & Taqqi,Usmani.(1982) Surah Ar-Rum, 30:21. Ma’ariful Qura’an, English translation. Retrieved from https://quran. com/30:21/tafsirs/en-tafsir-maarif-ulquran

We exist in part of an ecosystem, and family is the primary support. Marriage which serves as the tilth to sow and reproduce, must be grounded in piety, mindfulness of Allah and the Hereafter. For society to thrive, we need individuals and families to be the ‘good tree’ that provides comfort and support. We remind ourselves for success in this world and the hereafter, we follow in the example of Rasulullah SAW the epitome of Rahmah enjoins us with, “Those who are compassionate will be shown mercy by the Most Compassionate. So be compassionate to those on the earth, and the One in the heavens will have mercy upon you14.”

FOKUS

REFERENCES Al-Sha’rawii, M. M. (2012). Al-Qadaa & Al-Qadar (Fate & Destiny). Islamic Books. Bartee, L., Shriner, W., & Creech, C. (2017). Principles of Biology. What makes something living? https://openoregon.pressbooks.pub/mhccmajorsbio/chapter/what-makessomething-living/. Hanfstingl, B. (2013). Ego and Spiritual Transcendence: Relevance to Psychological Resilience and the Role of Age. . Evidence-based Complementary and Alternative Medicine, 2013, 949838. Ibn Ashur, M. a.-T. (2006). Treatise on Maqasid al-Shariah. London: IIIT. Keshavarzi, H., & Haque, A. (2013). Outlining a Psychotherapy Model for Enhancing Muslim Mental Health Within an Islamic Context. International Journal for the Psychology of Religion 23(3), 230-249. Leman, M. R. (13 July, 2021). What is Fiqh Awlawiyyat? Retrieved from Muslim.sg: https://muslim.sg/articles/what-is-fiqh-awlawiyyat Ministry of Social and Family Development. (2021). FSC-CSWP Casework Practice Guide. Singapore: Ministry of Social and Family Development. MSF, Ministry of Social and Family Development. (2019). Family Preservation by Safe and Strong Families Pilot: Practitioner’s Resource Guide. Singapore: MSF. Rothman, A., & Coyle, A. (2018). Towards a Framework for islaimc Psychology and Psychotherapy: An Islamic Model of the Soul. Journal of Religion and Health, https://doi. org/10.1007/s10943-018-0651-x. Rothman, A., & Coyle, A. (2020). Conceptualizing an Islamic Psychotherapy: A Grounded. Spirituality in Clinical Practice. Advance online publication, http://dx.doi.org/10.1037/ scp0000219. Shafi, M., Askari, M., Shamim, M., & Usmani, M. (2004). Maarif-ul-Quran: Surah Ar-Rum 30:21. Retrieved from Quran.com: https://quran.com/2:30/tafsirs/en-tafsir-maarif-ul-quran Whitehouse, P. (2016 ). The music of trees: the intergenerative tie between primary care and public health. . London J Prim Care (Abingdon). 8(2):, 26-29. doi: 10.1080/17571472.2016.1152100. Zuhaily, W. (1986). Al-Dharurah al-Shar’iyyah. Damaskus: Muassah risalah.

FINANCIAL WEALTH PLANNING

Ustaz Ahmad Nu’man Bin Muhammad Fuad Financial Consultant, Ascent Islamic

EKONOMI ISLAM

inancial wealth is an integral component of every modern-day human’s life. It plays an important role since every one of us needs it to survive. Likewise, our religion, Islam, acknowledges its importance, not only because it maintains our survival, but rather it also makes the fulfilment of our obligation as servants of God, Allah SWT, becomes attainable. A straightforward example is performing one’s prayer. If we were to perform it, we need to cover parts of our body and have some energy. The former requires us to buy clothing, whereas the latter requires us to consume food, which again requires money. In this regard, we can say having financial wealth is likewise an obligation as those required obligatory acts are dependable on it. As for individuals, they are required to attain sufficient financial wealth for themselves, whereas those with family are likewise required to attain for their dependents. In this article, the main topic it aims to address is how the latter could plan their financial journey successfully and what, in brief, our religion Islam has to say about it.

Earning Incomes is Obligatory The first step to attaining financial wealth is to earn income. Most, if not all, do not have such wealth unless they start to work. Hence, in our tradition, working to earn a livelihood is an obligation. As the legal maxim goes, “if the discharging of the obligatory act is not attainable except by seeking a matter, then it too becomes obligatory.” Moreover, our Beloved Prophet SAW once said, “The seeking of livelihood is obligatory on every Muslim.” (Al-Baihaqi) On another occasion, the Prophet once kissed a companion’s blistered and hardened hands when he mentioned to him that he was using his hands to dig the earth of date palms with the spade so he could provide for his family. The Prophet SAW then said, “Two (hand) palms beloved to Allah Most High.” (Al-Khatib) This last narration highlights not only the obligation of working but rather also the praiseworthiness of financial wealth provision for one’s family members. This is especially true if the person, more often the husbands and fathers, has family members who depend on him or her to live.

Financial Planning in the Quran But providing and having financial wealth does not stop at merely earning an income. To maintain it requires planning, and having savings is the most basic form. This has been precisely demonstrated in the story of Prophet Yusuf AS when he was interpreting the Egyptian king’s dream. In surah Yusuf, Allah SWT said, “He (Yusuf AS) said, “You will grow crops for seven years consecutively. So, what you have harvested, leave it in its ear, except a little which you eat. Then seven hard years shall come after that, which shall eat up what you have stored for them, except a little which you preserve (to sow). Then there shall come after that a year in which people will have rains and in which they will extract juices.” (Yusuf, 12:47-49)

EKONOMI ISLAM

Prophet Yusuf AS advised the King to save and prepare for both the future and the emergency days. Indeed, this is financial planning mentioned in the Qur’an. In today’s context, however, one might also want to consider including investment in their planning. Today, many financial aspects of life are very costly. Parents, for instance, should ensure their children have sufficient funds for their education, which, as we know, is not cheap. I should also highlight here that basic Islamic education should be a top priority. After all, as highlighted earlier, one important reason why financial wealth is so important is that it fulfills the Muslims’ servitude to Allah SWT.

Preparing for the Undesired Events In life, undesired circumstances do happen. Unfortunately, such an event would often stop the income from flowing and, even worse, require higher expenses. In this latter occurrence, the breadwinner could have passed away, or been critically or terminally sick, or, due to some accidents or events, is totally and permanently disabled. As a result, the family members, the dependents, could have been badly affected. To mitigate the possible burden one’s family members might face, income protection, better known as insurance, was formulated. It intends to lessen the burden by providing financial assistance in the time of need, and cover those costly treatments and hospital stays. However, I must admit scholars differ in their opinions about its rulings. In any case, the general guideline by MUIS fatwa committee is, “That each individual Muslim who intends to participate in any insurance scheme is responsible in choosing a scheme which best fulfills the requirements of the Shariah, based on the views of the Muslim jurists that he/she is most convinced with.” Since insurance in today’s context is a need, my suggestion would be to take only those insurances that promise no guaranteed returns. These guaranteed returns are known as interest, and most scholars equate them to riba. Aside from that, they were often generated via non-compliant means. Individuals may want to check with their respective financial advisors or insurance agents to confirm further.

Distribution of Wealth Upon Death To Muslims who have bought themselves insurance, it is highly recommended, if applicable, that they do their nomination. According to our scholars, insurance nomination is a contemporary Hibah. This could ensure the welfare of their dependents as they can continuously support their loved ones in the event of their passing. It is likewise a favourable act in Islam as the Prophet SAW once said to one of His companions, “That you leave your inheritors affluent is better for you than leaving them dependent and begging.” (Al-Bukhari)

EKONOMI ISLAM

Aside from Hibah, the two other Islamic ways of distributing wealth after death are Wasiyyah, i.e., will writing, and Faraidh. In short, these three components are means for Muslims to do their legacy planning. Whereas Faraidh is obligatory, Wasiyyah and Hibah are not. Yet, they are both recommended and pertaining to Wasiyyah, our Beloved Prophet SAW used to say, “It is not proper for a Muslim who has got something to bequeath to spend even three nights without having his will written down with him regarding it.” (Muslim)

Conclusion Everyone needs financial wealth. As Muslims, its attainment is an obligation as we depend on it to survive and fulfil our part as Allah’s SWT servants. To maintain financial wealth, it requires us to do its proper planning. In earlier paragraphs, I have mentioned all the means to do so and some Islamic narrations regarding the matter. This includes earning incomes, savings for the future, not burdening the dependents, and leaving them when our time meeting Allah SWT has come, in the state of affluent. May Allah SWT eases our journey in this life and the hereafter. Ameen.

KENALI ASATIZAH

UKHT SUHAILI SAAD

Pekerja Sosial, Pusat Khidmat Keluarga (Timur) PPIS. KONGSIKAN LATAR BELAKANG PENDIDIKAN DAN PENGALAMAN BEKERJA PUAN SEBELUM INI Saya merupakan bekas pelajar Madrasah Aljunied Al-Islamiah dan telah menuntut dari peringkat sekolah rendah hingga ke Pra-Universiti (tahun 1992 hingga tahun 2003). Meraih ijazah Sarjana Muda dalam bidang Usuluddin dan Perbandingan Agama daripada Universiti Islam Antarabangsa Malaysia (UIAM) (tahun 2004 hingga tahun 2008) Selepas tamat pengajian di UIAM pada tahun 2008, saya bekerja di Majlis Ugama Islam Singapura (Muis) selama setahun di bahagian Unit Strategik Pengagihan dan Pengupayaan (Disbursement and Empowerment Strategic Unit). Di situlah bermulanya minat untuk mendalami sektor perkhidmatan sosial. Selepas bertugas di Muis, saya bekerja di Angkatan Karyawan Islam Singapura (AMP) selama lima tahun sehingga 2014, dan kemudiannya di Persatuan Pemudi Islam Singapura (PPIS) hingga ke saat ini. Dalam tempoh ini juga, saya telah kembali ke sekolah secara separuh masa, dan meraih ijazah Sarjana Muda dalam Kerja Sosial daripada Universiti Sains Sosial Singapura (SUSS).

KENALI ASATIZAH

Puan pernah bertugas di dalam sektor keagamaan di peringkat awal kerjaya Puan, apakah yang mendorong Puan untuk menukar bidang kerjaya Puan? Bagaimana Puan menyesuaikan diri bertugas di dalam suasana yang berbeza? Saya pernah bertugas sebagai Asatizah Mingguan di Masjid Alkaff Kampung Melayu dari tahun 2008 hingga 2012. Ia merupakan pekerjaan separuh masa, di mana saya mengajar pada hujung minggu sahaja. Saya memang minat mengajar, tetapi pada masa yang sama, saya juga minat dan terdorong untuk melakukan kerja kemasyarakatan untuk membantu masyarakat kita mengubah hidup mereka menjadi lebih baik. Jadi, apabila saya ditawarkan untuk bekerja sepenuh masa dalam sektor ini, saya tidak lepaskan peluang. Ia tidak begitu susah atau ketara bagi saya untuk menyesuaikan diri kerana saya kini berkerja di sebuah badan Melayu/Islam juga dan suasana kerjanya sangat menggalakkan dan bersemangat. Apakah tugasan utama Puan sebagai seorang pekerja sosial di PPIS? Sebagai seorang pekerja sosial, tugas utama kami adalah untuk mengendalikan kes-kes dan juga memberikan khidmat kaunseling kepada klien-klien kami. Dari segi pengendalian kes, kami harus mengenal pasti keperluan klien-klien dari segi praktikal (seperti kewangan dan tempat tinggal), hubungan kekeluargaan dan rumahtangga, isu anak-anak, sokongan emosi dan sebagainya. Kami menawarkan bantuan serta sokongan kepada individu dan keluarga dalam usaha mereka menangani isu-isu yang dihadapi. Sewaktu sesi kaunseling pula, kami memberikan ruang yang selamat serta sokongan emosi untuk klien-klien berkongsi masalah dan mengadakan perbincangan untuk mengenal pasti isu mereka dan melakarkan perancangan bagi mengharungi isu tersebut. Selain daripada kaunseling dan pengendalian kes, saya juga merupakan salah satu anggota media sosial PPIS Family Service Centre East (FSC East). Melalui tugasan ini, saya memainkan peranan untuk membantu melakarkan kandungan pos di wadah media sosial kami, dalam usaha untuk mendekati masyarakat dengan lebih rapat.

KENALI ASATIZAH

Apakah antara cabaran utama yang harus dilalui oleh seorang pekerja sosial? Dalam setiap pekerjaan, pastinya ada cabarannya sendiri dan khidmat sosial juga tidak terkecuali. Antara cabarannya adalah untuk mengimbangi masa antara mengendalikan kes dan klien serta tugas administrasi yang harus dibuat – seperti laporan sosial, nota-nota kes dan sebagainya. Kerja seharian di pejabat juga tidak menentu. Adakalanya, kami menerima kes “kejutan” yang memerlukan penglibatan kami seperti, kes keganasan rumah tangga, atau krisis yang berlaku pada klien kami. Hal ini memerlukan Pekerja Sosial untuk sentiasa bersikap tangkas dan sedia menangani isu-isu tersebut. Pastinya, ia bukan mudah, tapi oleh kerana kami bekerja secara berkumpulan, kami sentiasa menerima sokongan dan bantuan daripada satu sama lain. Dengan situasi COVID-19 sejak 2 tahun ini, adakah cabaran tambahan kepada para pegawai khidmat sosial? Pastinya, kami tidak terkecuali dari cabaran-cabaran dek pandemik Covid-19. Pada tempoh Pemutus Rantaian Jangkitan (Circuit Breaker), semua sesi fikizal/bersemuka harus dihentikan buat sementara waktu. Justeru, ia telah mencetuskan keresahan pada klien-klien kami yang sudah terbiasa berjumpa kami untuk sesi kaunseling. Tambahan pula, ada di antara mereka merupakan golongan warga senja yang tidak biasa atau tidak begitu tahu menggunakan teknologi yang sedia ada seperti panggilan video atau Zoom sebagai wadah alternatif untuk berhubung. Selain itu juga, kami juga harus menyesuaikan diri bekerja dari rumah, di mana ia bukannya sesuatu perkara yang mudah. Ini kerana kami harus memastikan interaksi/perbualan kami dengan klien kekal sulit, tanpa didengari atau diketahui oleh ahli keluarga kami yang juga bekerja atau belajar dari rumah.

KENALI ASATIZAH

Apakah sikap yang harus ada pada seorang pekerja sosial? Empati – Mempunyai kebolehan untuk memahami apa yang dirasakan oleh orang lain serta membayangkan diri berada didalam situasi tersebut. Komunikasi – Berkebolehan dalam berkomunikasi dengan pelbagai pihak secara jelas dan berkesan adalah sesuatu sifat yang harus ada. Ini kerana tugas sebagai seorang pekerja sosial memerlukan kami untuk berhubung dengan pelbagai sistem dan agensi, dalam usaha membantu klien kami. “Self-care” – Tugas kami sebagai pekerja sosial menggunakan banyak tenaga fizikal, mental dan emosi. Oleh itu, sangatlah penting bagi seorang pekerja sosial untuk mengimbangi tugas mereka dengan rehat yang secukupnya, supaya tidak didatangi tekanan dan keletihan minda dan fizikal. Apakah nasihat Puan kepada para asatizah muda yang ingin menukar kerjaya (career conversion)? Apakah pula nasihat Puan untuk mereka yang ingin menceburi bidang perkhidmatan sosial seperti Puan? Bertugas dalam bidang khidmat sosial ini memerlukan komitmen dan daya tahan yang tinggi. Jika ada yang berminat untuk menceburi bidang ini, sangat digalakkan untuk meneroka terlebih dahulu, jenis kemahiran dan latihan yang diperlukan serta mengambil tahu aspekaspek bidang khidmat sosial. Ini kerana bidang khidmat sosial sangat luas dan tidak terhad kepada isu kewangan, kekeluargaan atau rumahtangga sahaja. Dengan ini, ia dapat membantu dalam melakarkan pelan kerjaya dalam bidang ini dengan lebih baik. Mereka yang mempunyai latar belakang dalam pendidikan Madrasah/agama seperti Asatizah, boleh mempertimbangkan untuk menceburi bidang ini kerana pekerja sosial/kaunselor yang mempunyai latar belakang sedemikian adalah sangat diperlukan (in demand) oleh masyarakat Melayu/Islam di Singapura. Tambahan pula, bidang khidmat sosial ini juga selaras dengan nilai-nilai dakwah yang kita pelajari di Madrasah dahulu, iaitu untuk menyebarkan kebaikan dan keihsanan antara sesama insan. SYUKRAN!

AKTIVITI PERGAS

AKTIVITI PERGAS September – Disember 2021 SEPTEMBER

7 September Program Radio Pergas diteruskan setiap hari Selasa dan Khamis dalam bulan September ini. Sesi DJ Host Ustaz Yusuf Rahman ditemani asatizah undangan Ustaz Fachruddin Dzaki Mohamed, yang berkongsi mengenai “Akal Yang Sihat Di Tubuh Yang Sihat”.

1 – 8 September Special Lecture Series, iaitu salah satu program melengkapi Asatizah Islamic Studies Professional Programme (AISP), telah berlangsung. Profesor Emeritus. Tan Sri Mohd Kamal Hassan menyampaikan ceramah mengenai “Islamic Personality and Character in Today’s Troubled World”.

4 September Bengkel Situational Counselling mengenai Coping with Adjustment, Depression and Anxiety.

7 – 10 September Bacaan dan Perbincangan Buku Mahiyah al-Tasawwuf wa Simat Ahlihi. Ia dibimbing oleh Ustaz Ahmad Shamsuddin Ahmad dan dihadiri oleh lebih dari 50 asatizah.

AKTIVITI PERGAS

8 September

14 September

E-Hadith bersama Ustazah Dr. Sakinah Saptu mengenai tajuk ‘Inginkan Pengakhiran Sebagai Seorang Ahli Syurga?’ bermula jam 8.00 malam. Program ini disiarkan di saluran Youtube Pergas TV, Radio Pergas dan Facebook Page Pergas.

DJ Hos Ustaz Yusuf Rahman bersama Asatizah Undangan, Ustaz Muhd Rafiuddin Ismail daripada syukran.com, berkongsi berkenaan “Berdaya Tahan Mengharungi Masa Sukar”.

16 September

9 September DJ Hos Ustazah Fifiazlina Jalil bersama Asatizah Undangan, Ustazah Kalthom Muhd Isa, berkongsi tajuk “Ada Apa Pada Cinta?”.

DJ Hos Ustazah Fifiazlina bersama Asatizah Undangan, Ustazah Mustafiyah Kadir Sahib, meneruskan perbincangan dan perkongsian di bawah tajuk “Ada Apa Dengan Cinta?” 18 September Bengkel Situational Counselling mengenai Building Up Your Resilience.

11 September Bengkel Situational Counselling mengenai Post-Traumatic Stress Disorder.

18 September – 23 Oktober Modul kedua AISP iaitu Islamic Thought and Civilisation telah berlangsung dan dibimbing oleh Dr Mohd Zaidi Ismail, Dr Mohd Sani Badron dan Dr Mohd Farid Mohd Shahran.

AKTIVITI PERGAS

21 September DJ Hos Ustaz Yusuf Rahman bersama Asatizah Undangan, Ustaz Mohammad Lazim Abdul Karim daripada Mutawwif Hagel Travel, berkongsi mengenai “Belum Boleh Ke Madinah”.

OKTOBER 2 & 10 Oktober Diskusi ilmiah yang bertajuk “Proses Pengeluaran Fatwa di Singapura” telah diadakan secara dalam talian bagi para pelajar SLPI yang sedang menduduki modul Usul Fiqh. Sesi tersebut bertujuan memberi pendedahan kepada para pelajar akan proses pengeluaran fatwa di Singapura. Para pelajar telah diajak menganalisa dalildalil sandaran yang digunapakai dalam proses fatwa serta pertimbangan-pertimbangan lain yang memberi kesan kepada pengeluaran fatwa di Singapura. Sesi pertama telah disampaikan oleh Ustaz Dr Firdaus Yahya pada 2 Oktober 2021 dan sesi kedua pula telah disampaikan oleh Ustazah Siti Nur ‘Alaniah Bte Abdul Wahid pada 10 Oktober 2021.

26 September Hari Asatizah 2021 (Asatizah Appreciation Day): Hari Asatizah tahun ini sekali lagi diadakan secara virtual dengan tema ‘Suluh Pelita Kehidupan’. Hari Asatizah diadakan bagi menghargai sumbangan dan komitmen para asatizah dalam mengendalikan pengajian secara pembelajaran teradun (blended learning).

8 – 12 Oktober Sepanjang bulan Rabiul Awwal, disajikan Radio Special: Dibaie Special. Program yang dikendalikan oleh Ustazah Nurkhadijah Ramli dan Ustazah Fifiazlina Jalil telah ke udara adalah seperti berikut:

30 September Khutbah Jumaat bertajuk ‘Uswatun Hasanah: Akhlak Mulia’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Ali Rohani.

8 Oktober

9 Oktober

11 Oktober

12 Oktober

Mengenali Maulid Dibaie

Pemandangan Tauhid Dalam Maulid Dibaie

Peristiwa kelahiran para Nabi Sayyidatina Halimatussadiah

10 Oktober

Cinta Kepada Rasulullah s.a.w.

AKTIVITI PERGAS

10 Oktober

16 Oktober

Institut Pengajian Islam Pergas (IPIP) telah mengadakan acara bacaan Yasin dan doa hajat beramai-ramai bersama para Asatizah dan pelajar IPIP pada 10 Oktober 2021 pada jam 2.00 petang secara dalam talian. Program tersebut dipimpin oleh Al-Fadhil Ustaz Ahmad Shamsuddin Bin Ahmad, Asatizah IPIP.

Simposium ini merupakan pertemuan terbuka antara para ulama, cendekiawan yang pakar dalam bidang masingmasing untuk menyampaikan dan membincangkan isu-isu tertentu mengikut konteks semasa. Ia ditawarkan di program peringkat Diploma dan dipimpin oleh seorang pensyarah Institut Pengajian Islam Pergas sebagai moderator dan dua orang pembentang. Sesi ini telah berlangsung pada 16 Oktober 2021 secara dalam talian, Zoom. Pembentangan telah disampaikan oleh Ustaz Izal Bin Mustafa Kamar dengan topik:” Metodologi Ulama Fiqh Dalam Pengeluaran Hukum” dan Ustaz Dr Firdaus Yahya dengan topik: “Falak Syarii”.

14-18 Oktober Radio Special (Rabiul Awwal): Jelajah Qasidah Burdah. Program Rabiul Awwal diteruskan dengan siri Jelajah Qasidah Burdah bersama Ustaz Muhd Mukhtar Habib Mohd dan DJ Hos Ustaz Yusuf Abdul Rahman, yang menyingkap sejarah Qasidah Burdah serta menghuraikan bait-bait untuk kita lebih mengenali Rasulullah s.a.w. Program yang telah berlangsung adalah:

14 Oktober

15 Oktober

17 Oktober

18 Oktober

Qasidah Burdah/Bur’ah

Kisah Isra’ Mi’raj

Cinta Terhadap Rasulullah s.a.w

21 & 22 Oktober Program tahunan anjuran Young Asatizah Assembly (YAA) iaitu Induction Programme (Pre-departure Tausiyyah) telah diadakan pada 21 Oktober 2021 untuk para pelajar yang menyambung pengajian mereka ke Asia Tenggara dan 22 Oktober 2021 untuk para pelajar yang menyambung pengajian mereka ke Timur Tengah. Program ini telah disampaikan oleh ahli Majlis Tertinggi Pergas (MTP), Ustaz Md. Effendi Bin Suparde dan Ustazah Nurul ‘Izzah Bte Khamsani.

16 Oktober

Keajaiban Rasulullah s.a.w saat pelahirannya

Memperolehi Maghfirah Allah serta Syafaat Rasulullah s.a.w

AKTIVITI PERGAS

23, 30 Oktober & 6 November Career Preparation Guide yang dianjurkan oleh Young Asatizah Assembly (YAA) telah diadakan di Wisma Indah, Pergas. Latihan ini telah disampaikan oleh Encik Nailul Hafiz dan Encik Razak Ahmad dari Asian leaders’ Institute (ALI).

24 Oktober Bersesuaian dengan keadaan kehidupan era pandemik ini, IPIP telah mengadakan suatu seminar secara dalam talian untuk para pelajar IPIP yang bertajuk “Pandemik Covid-19: Suatu Anjakan Dalam Kehidupan Beragama Di Singapura” yang telah disampaikan oleh Ustazah Dr Rohana Ithnin.

24 Oktober MPP Usrah adalah sebuah majlis pengisian jiwa dan sesi perhimpunan di antara para ahli jawatankuasa MPP dengan bertujuan untuk mengukuhkan lagi ukhuwwah antara satu sama lain serta menjadi wadah bagi para ahli untuk muhasabah diri. Di dalam setiap sesi, asatizah jemputan akan memberikan tazkirah/tausiyah sebagai pembakar semangat dan perisai kepada ahli-ahli. Tema kali ini adalah “Pemimpin Ummah” yang dikongsikan oleh Ustazah Kalthom Bte Isa.

29 Oktober Postgraduate Diploma in Islamic Counselling’s placement briefing.

30 Oktober – 4 Disember Modul ketiga AISP iaitu Ilmu Kalam telah disampaikan oleh Prof Madya Dr Wan Suhaimi Wan Abdullah.

AKTIVITI PERGAS

19 November NOVEMBER 5 November

Khutbah Jumaat bertajuk ‘Perancangan: Menjamin Kesejahteraan Keluarga’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Fadli Ayub.

Khutbah Jumaat bertajuk ‘Memelihara Alam Sekitar’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Mustaqim.

21 November

12 November

IPIP Usrah telah diadakan secara dalam talian pada 21 November 2021. Tujuan program ini adalah untuk mengukuhkan lagi ukhuwwah antara satu sama lain dan juga menjadi wadah bagi para pelajar untuk muhasabah diri. Sesi ini telah disampaikan oleh Ustaz Muhammad Mukhtar Bin Habib Mohamed.

Khutbah Jumaat bertajuk ‘Penggunaan Teknologi Dengan Beretika’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Badrul Fata.

AKTIVITI PERGAS

25 November Khutbah Jumaat bertajuk ‘Ujian Tanda Cinta Tuhan’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Idham Halid Romli. 25 November Syamail Muhammadiyyah Special bersama Asatizah Undangan, Ustazah Nur Huraidah Jumat, yang mengupas bahagian dua segmen “Rasulullah s.a.w Cerminan Diri”. 28 November Institut Pengajian Islam Pergas (IPIP) telah menganjurkan Majlis Konvokesyen khusus untuk para graduan yang tamat pengajian mereka di peringkat sijil. Buat julung-julung kalinya IPIP telah dapat meraikan majlis Konvokesyen bagi kali ke-5 pada tahun 2021 secara dalam talian demi keselamatan para graduan dan ahli jemputan. Majlis tersebut telah berlangsung pada hari Ahad, 28 November 2021 dari jam 2.00 hingga 4.30 petang. Majlis tersebut dihadiri oleh tetamu kehormat Mufti Negara Singapura Al-Fadhil Sohibus Samahah Ustaz Dr Nazirudin bin Mohd Nasir, Presiden Pergas Al-Fadhil Ustaz Mohamad Hasbi bin Hassan dan Al-Fadhil Ustaz Mokson bin Mahori.

DISEMBER 2, 9, 18, 23 Disember Syamail Muhammadiyah Special bersama Asatizah Undangan, Ustazah Nur Huraidah Jumat, yang akan mengupas bahagian 3 segmen “Rasulullah s.a.w Cerminan Diri”. 3 Disember Khutbah Jumaat bertajuk ‘Mengingati Ar-Raqib’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Azhari Bin Yaakop.

4 Disember The Home Library: Personalising Space, anjuran Syed Ahmad Semait Reference Library (SASRL), Pergas, telah diadakan secara talian menerusi Zoom dan telah disampaikan oleh Encik Muhammad Shahril Shaik Abdullah, National Library Board.

AKTIVITI PERGAS

9 Disember Khutbah Jumaat bertajuk ‘Al-Hadi: Petunjuk Dari Kesesatan’ bersiaran di Pergas Radio dan disampaikan oleh Ustaz Muhd Ismail Md Sarip.

5 Disember Sebuah program anjuran IPIP khusus untuk ahli jawatankuasa MPP, Soul Retreat adalah program kepimpinan untuk mengeratkan silaturrahmi antara ahli-ahli dan medan untuk meningkatkan diri dari sudut kepimpinan. Program ini telah diadakan secara dalam talian dan dihadiri oleh ahli MPP dan Alumni MPP. Program ini telah disampaikan oleh Ustazah Nadia Hanim Bte Abdul Rahman dan Encik Hazriq Idrus dari The Speaking Factory.

10 Disember Sesi Knowing Our Thinkers (KOT) kali ini mengenai kupasan Buku “20 Pengajaran Berkaitan Fiqh Vaksin” yang diadakan pada 10 Disember 2021 secara talian menerusi Zoom. Sesi ini telah disampaikan oleh Ustaz Dr. Mohd Rizhan Bin Leman.

AKTIVITI PERGAS

18 Disember Sebuah latihan yang bertajuk “Seni Kritik Hadith: Realiti, Cabaran & Pendekatan Semasa” telah diadakan khusus bagi para asatizah IPIP pada 18 Disember 2021. Latihan ini telah disampaikan oleh Ustazah Tan Nurul Hafidzah Abdul Hadi dan Ustazah Zahratur Rofiqah Mohd Sandisi.

12 Disember Gathering of Minds MPP atau lebih mesra dikenali sebagai GOMPP diadakan pada 12 Disember 2021 secara dalam talian dan dihadiri oleh ahli MPP, Alumni MPP, sukarelawan, Asatizah IPIP dan Asatizah Pergas.

KENALI PERGAS

IBNU SABIL ASSISTANCE SCHEME

llah SWT telah menetapkan di dalam Al-Quran, melalui surah At-Taubah ayat 60, mengenai lapan golongan yang berhak menerima zakat. Mereka adalah yang telah ditentukan oleh Allah S.W.T berdasarkan kepentingan dan keperluan masing-masing. Salah satu daripadanya ialah asnaf, Ibnu Sabil. Ibnu Sabil merujuk kepada individu yang sedang musafir dan memerlukan pertolongan.

KENALI PERGAS

Dengan mengambil kira perkembangan semasa, Pergas telah mengambil insiatif melalui inspirasi daripada organisasi seperti Jabatan Agama Islam, Selangor (JAIS) dan Jabatan Kebajikan Islam Malaysia (JAKIM) dalam memberi tafsiran baru bagi pengagihan kepada asnaf Ibnussabil. Dengan inisiatif ini, Pergas memperuntukkan bahagian Ibnu Sabil dengan dikhususkan bantuan kepada pelajar-pelajar Singapura yang sedang melanjutkan pengajian mereka di universiti di luar negara. Pengagihan zakat melalui asnaf Ibnu Sabil dilakukan melalui bantuan kewangan, barang keperluan, tiket penerbangan pergi dan balik ke negara asal. Antara objektif adanya skim (ISAS) Ibnu Sabil Assistance Scheme) ini adalah untuk: • • • •

Meringankan bebanan para pelajar luar negara dari sudut tiket penerbangan Memberikan mereka peluang untuk meluangkan masa mereka bersama keluarga terutama sekali pada perayaan seperti Hari Raya. Menggalakkan mereka mengeratkan hubungan antara keluarga supaya hubungan tidak terputus dan menjadi lebih akrab Mewujudkan hubungan yang positif antara Pergas dan komuniti Madrasah melalui graduan dan pelajar mereka

Sejak tahun 2019, Pergas telah membantu pelajar Singapura yang menuntut di Asia Tenggara seperti UIA, USIM, UM. Manakala di negeri Timur Tengah seperti Universiti Al-Azhar, Universiti Jordan, Universiti Yarmouk. Bantuan yang dihulurkan selama ini adalah dari bentuk tiket penerbangan dan penyewaan bas pulang ke Singapura. Dengan penularan wabak Covid-19 pada tahun 2020, penutupan sempadan bukan sahaja antara Singapura dan Malaysia tetapi juga antara banyak negara lain. Bukan itu sahaja, pengaturan pengajian dan rancangan pengijazahan pelajar terjejas. Mengambil contoh insiden yang berlaku terhadap segolongan mahasiswa Singapura di Universiti Sains Islam Malaysia (USIM), Negeri Sembilan, di mana ketika kerajaan Malaysia pertama kali mengumumkan Perintah Kawalan Pergerakan (PKP), penutupan sempadan berlaku hanya sehari selepas pengumuman itu. Mereka yang terjejas dengan isu ini adalah para pelajar Singapura di USIM yang telah sewa rumah di luar kampus, iaitu mahasiswa tahun ketiga dan terakhir di USIM. Walaupun dengan notis yang amat singkat, para mahasiswa bernasib baik kerana diberikan masa untuk mereka menempah tiket penerbangan pulang ke Singapura. Disebabkan penutupan sempadan ini, mereka terpaksa meninggalkan beberapa barangan mereka kerana tidak mempunyai masa untuk menyiapkannya. Dengan notis yang sungguh singkat, ia telah menimbulkan beberapa masalah. Mereka masih perlu membayar sewa rumah SGD 730 setiap bulan secara penuh disebabkan barangan mereka yang masih berada di rumah sewa. Permintaan mereka untuk mendapatkan ‘fees waiver’ juga tidak diluluskan. Perkara ini diburukkan lagi kerana terdapat di kalangan keluarga para pelajar yang kehilangan pekerjaan dan wang gajinya terpasak dipotong disebabkan pandemik ini. Selain daripada halangan tidak dapat pulang ke Malaysia, mereka juga terpaksa meneruskan pengajian dari jauh, walaupun akses dan sumber terhad. Sesetengah modul memerlukan penilaian praktikal dan kemudahan yang tidak mudah diperolehi di sini. Oleh itu, mahasiswa perlu cepat menyesuaikan diri dengan perubahan metod penilaian daripada praktikal biasa kepada teori dengan penilaian pendek. Dalam hal ini,Pergas telah berjaya menghulurkan bantuan kepada pelajar-pelajar USIM Singapura dalam bentuk bantuan kewangan pembayaran sewa rumah dari bulan Januari hingga September 2021. Kami berharap bantuan tersebut telah meringankan beban para belajar supaya mereka dapat menjalani kehidupan mereka dengan baik sepanjang krisis ini.

TINTA ILMU

BOOK REVIEW:

Countering Islamic State Ideology: Voices of Singapore Religious Scholars Writer: A group of accredited Asatizah Editor: Muhammad Haniff Hassan and Rohan Gunaratna Publisher: Singapore Islamic Scholars and Religious Teachers Association (Pergas) ISBN: 978-981-14-9465-9

By Adriana Zafirah Binti Mohamed Salihin (Pre-University 1 Student, Madrasah Al-Ma’arif Al-Islamiah)

TINTA ILMU

The title of the book is ‘Countering Islamic State Ideology: Voices of Singapore Religious Scholars.’ It is being edited by Muhammad Haniff Hassan & Rohan Gunaratna. The genre is non-fiction, where the book consist of the important collection of essays, leading scholars to draw on the rich traditions of Islam to counter the malignant and dangerous ideology of the Islamic State (IS). The IS seeks to restore the past glories and political triumphs of Islam through violence, cruelty, and force. It is based on articles and analysis together with some ayat quran and hadith picked by the Asatizah to explain their argument more clearly. The book is being written by various Asatizah in Singapore. This book consists of 21 different essays that talk about the IS Ideology. It begins with a preface written from the point of view of the author. Muhammad Haniff Bin Hassan wrote a short introductory statement revealing why he wrote the book. He mentioned in his preface that he wants the Muslims in Singapore to be aware of the situation happening. The preface was written by Karen Armstrong, one of the ‘world’s leading commentators on religious affairs. Next is the introduction written by Muhammad Haniff Hasan and Rohan Gunaratna. They both wrote the introduction and told what this book is about, the significance of the book , for whom this book is written, and how it is organised. It is all stated in the introduction for the reader to know better about the book. The book is a good book for those who want to really understand the idea of IS. This book can be read by people who are really interested and want to know more about the ideology of IS, is this book brings a heavy topic to teenagers these days. It can also be a book for those researching and want to understand more about it. In each chapter or essay in this book, it all starts with an introduction and most of it ends with a conclusion, but some end it with concluding remarks or even a summary, and some does not end with anything. Since there are different essays, all of them are all under the topic IS ideology, but each essay talks about different things that make it more interesting and make you think from a big view. The book talks about the history of IS. It all started in the late 90s, an accident of history, emerging from multiple social, political and economic tensions in the middle east and beyond. In 2006, it was renamed as ISI (Islamic State of Iraq). From 2006 to 2011, they faced a decline from the local community and increased security from the US and Iraqi forces, particularly due to ‘Zarqawi’s brutal tactics. In the year 2013, it changed the name to ISIS (Islamic State of Iraq and Syria), then in the year 2014, it changed back to its original name which is IS. Each essay has its own analysis or website link for people to refer to for proof or further read it. This essay uses various hadith to show that the acts of IS are being twisted as they take it as a whole of the hadith and do not use it in a proper way that leads the IS to become wrong. I do feel that this book suits those who really want to know the originality of IS and what IS is about as a whole. This book makes readers understand more about IS. The book is very clear explaining each of the topics in the book. The book makes it more interesting for readers as each essay explains different things, and in the end, it makes the reader understand the book. As I have read the book, I learned many things from it, such as what IS is actually about where it went wrong and why. The explanation in this book makes it easier for me to understand. The book ends with a chapter called conclusion, where Rohan Gunaratna talks about strategic counter-terrorism. The conclusion teaches us how to encounter such attacks and not overreact and understand the situation, then fight. After the conclusion, ‘there is a biography of the editor and the contributors who wrote the essays. This book is a must-read for those who want to understand IS better.