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ISSUE 28 IN THIS ISSUE Irsyad: Religious position on COVID-19 vaccine
~ Fatwa berkenaan solat Jumaat
Alhamdulillah We thank you, Allah
sebelum waktu Zuhur
~ First batch of International
For testing us with the extraordinary challenge of our lifetimes to make us better people
Baccalaureate Diploma Programme (IBDP), a success
~
For reminding us not to take for granted our safety, health, work, family and friends.
Pejabat ARS terima sambutan menggalakkan sempena
For helping us appreciate all the little things in life.
permulaan Seminar Mandatori Kod Etika secara dalam talian
~ COVID-19 Vaccine: 3 reasons
For blessing us with patience, perseverance and resilience to keep us strong and steady.
why it is permissible for Muslim use
CONTENT ARS Office ARS Secretariat Office of Mufti
GRAPHIC CONTRIBUTION Redha’ee Azman
EDITOR Ustaz Dr Muhammad Haniff Hassan Ustazah Dr Sukarti Asmoin
For granting us the courage to seek new solutions. For guiding us to remain on Your path even as we adapt and adjust. For keeping us united supporting of one another as we seek to overcome this challenge together.
We trust in You, Allah That everything we have been through and all the sacrifices we have had to make will not go in vain. You have made us, our community and our nation stronger. We will stay united and rooted to the path of goodness and kindness, come what may. Help us recover and rediscover Your wisdom in 2021 and beyond.
Mufti Ustaz Dr Nazirudin Nasir
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2020, ISSUE 28
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Irsyad The COVID-19 global pandemic has caused critical health, economic, as well as social challenges to countries and societies around the world. Many countries have had to introduce tough laws and restrictions on movements and activities to limit the spread and transmission of the virus, and these, in turn, have caused major economic upheavals, with sharp downturns in trade and economic activity and increasing unemployment. Under these circumstances, the search for a vaccine has become extremely important to save lives, provide greater health assurance as well as to facilitate the return to economic activity and livelihood as much as possible. Islamic jurisprudence places great importance on the sanctity and safety of human life and the protection of livelihoods. Accordingly, efforts that seek to protect human life from any form of danger and harm, such as the development of vaccines, are highly encouraged in Islam. Vaccines as a form of protection from diseases and ill-health are welcomed. Previous Muis' fatwa, such as that on the Rotavirus vaccine (2013), hold that vaccine as a form of preventive treatment from diseases is encouraged in Islam. This is drawn from the Prophetic guidance that one could consume foods that offer some protection from illnesses. In this regard, the ethical principles of Islam are highly instructive as we face unprecedented challenges caused by the global pandemic.
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2020, ISSUE 28
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Irsyad Whilst there have been plagues recorded in Islamic history, the specific rulings and teachings that addressed the needs of communities then were largely contextual to the scale of the problems and challenges they faced. It is therefore important to note that there is no reference to the existence of vaccines in early Islamic history or to a pandemic on a global scale. In this regard, we cannot be completely reliant on juristic precedents in Islamic classical jurisprudence as the main source of reference, but should look to the broader and more fundamental religious principles in discussing emerging challenges relating to COVID-19. The religious view of the COVID-19 vaccine must therefore take a more holistic stance that transcends the issue of halalness or permissibility of its ingredients. There are three main aspects that need to be carefully considered such as follows: 1. Vaccine as a basic necessity 2. Safety and efficacy of vaccines 3. Permissibility of ingredients used in vaccines Previous fatwas on therapeutic drugs and vaccines have considered such situations and ruled that in cases where there are no alternatives, products that contain prohibited ingredients can still be used for treatment because the objective is to save lives (fatwa on Rotavirus vaccine 2013). There are also situations that permit the use of impure or prohibited substances for treatment as evident in some Prophetic traditions (fatwa on drug Heparin 2015). In addition to this, the impure substances or prohibited items used in upstream processes would have undergone multiple layers of chemical processes such as filtration that would render them undetectable or negligible in the final product.
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2020, ISSUE 28
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Irsyad This is similar to the drug Heparin (the use of pig enzymes) and the Rotavirus vaccine (the use of trypsin). In Islamic jurisprudence, these processes are similar to istihalah where the original substance changes its form and nature and no longer becomes prohibited. In such situations, the final product (drug or vaccine) is deemed as permissible for Muslim use. Vaccines can also be fully synthetic and do not contain any animal components or cells, such as in mRNA vaccines developed for COVID-19. We wish to add that the ways in which therapeutical medicines and vaccines interact with the body and their functions and effect on the body and its organs are not necessarily similar to food that is consumed for nourishment and nutrition.
Thus far, COVID-19 vaccines in development and/or trials do not diverge from these considerations. As such, we hold the position that a COVID-19 vaccine is permissible for Muslim use. - Office of Mufti, Singapore In addition, whilst there is a variety of food sources and options available, medicine and vaccines are usually much more limited and take much longer to be discovered, manufactured and disseminated, due to the complex and stringent processes involved in researching and producing them for safe use. To apply the same standards or rules of food consumption on vaccines simply on the basis that these are consumed internally or processed in the human body, is therefore inappropriate.
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2020, ISSUE 28
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Irsyad Accordingly, the process to determine if a vaccine is halal on the basis that all its ingredients are halal, based on the criteria applied on food consumption alone, is inadequate and can be misleading. New methods of assessing therapeutics and vaccines should be required where the important distinctions and differences are carefully considered and taken into account. The objectives of introducing a COVID-19 vaccine and the processes involved in producing vaccines in general are largely aligned to established Islamic principles and values. We would advise and encourage Muslims to be vaccinated once it is available and when the vaccine has been medically authorised as safe and effective, as this is a basic necessity to protect lives in the context of a global pandemic. Previous Muis’ fatwas on therapeutics and vaccines have also addressed concerns on the permissibility of such products for Muslim use from the perspective of the nature of their ingredients. Thus far, COVID-19 vaccines in development and/or trials do not diverge from these considerations. As such, we hold the position that a COVID-19 vaccine is permissible for Muslim use. The Fatwa Committee will review and assess suitability of vaccines for Muslim use if they fundamentally diverge from the principles above. Continue Reading
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2020, ISSUE 28
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Semua masjid di Singapura membuat seruan azan bagi solat Jumaat pada pukul 12:50 tengahari 11 Disember 2020 yang lalu. Seruan azan dibuat lebih awal dari biasa, tepat sebelum matahari tergelincir, yang biasanya menandakan waktu untuk Zuhur. Pelaksanaan solat Jumaat sebelum waktu Zuhur bertujuan untuk memastikan sebanyak mungkin jemaah dapat terus dapat menunaikan solat Jumaat mereka di masjid-masjid kita. Waktu solat Zuhur akan beransur naik dalam beberapa minggu mendatang. Jawatankuasa Fatwa memutuskan bahawa ini dibenarkan, untuk memelihara kepentingan dan kesejahteraan masyarakat Islam kita, sesuai dengan prinsip Islam kita. Pada masa yang sama, kami ingin menegaskan bahawa keputusan ini diambil bagi mereka yang bersolat Jumaat di masjid-masjid. Orang lain yang menunaikan solat Zuhur di rumah atau di tempat kerja masih perlu mematuhi waktu Zuhur yang sebenarnya. Semoga Allah s.w.t. terus membimbing kita, dan mengurniakan keberkatan-Nya untuk kita terus dapat berdoa di rumah-rumah-Nya.
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2020, ISSUE 28
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The first batch of students from Madrasah Aljunied Al-Islamiah who sat for the International Baccalaureate Diploma Programme (IBDP) examinations received their results on 4 January 2021. All students passed the exams and were conferred a Bilingual Diploma.
Muis would like to congratulate the first batch of International Baccalaureate Diploma Programme (IBDP) students from Madrasah Aljunied Al-Islamiah who received their exam results early 2021. Their hard work and tenacity have been rewarded with excellence, alhamdulillah. With 100% passes, the school attained an average of 34.8 points, exceeding the global average and on par with regional scores. This is indeed an inspiring beginning to this academic endeavour. We truly share your joy as the community celebrates the shared achievements of all students, teachers and parents. Through this programme, we hope that the students will be equipped with the knowledge and skills that enable them to become future leaders of the community in this ever-evolving world. May Allah s.w.t grant all students success in their continuous quest for knowledge.
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2020, ISSUE 28
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In its first year of the IBDP, the school achieved excellent results. The students attained an average of 34.8 points, exceeding the global average and on par with regional scores.
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DEC
2020, ISSUE 28
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THE OFFICE Pejabat ARS telahpun memulakan inisiatif untuk mendekati asatizah menerusi saluran Telegram oom_ars. Mereka yang melanggan saluran tersebut dapat mengetahui maklumat terkini berkenaan perihal agama, pekerjaan dan banyak lagi. Pejabat ARS akan memberikan anda peluang untuk memenangi cenderahati dari Pejabat ARS sekiranya anda melanggan saluran Telegram ARS dan turut serta dalam kuiz-kuiz kelolaan kami. Jadi, jangan tunggu lagi. Ayuh, sertai saluran kami hari ini dengan mengimbas atau tekan kod QR di sebelah.
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2020, ISSUE 28
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Setelah Seminar Mandatori Kod Etika secara dalam talian dilancarkan Disember 2020, banyak maklumbalas serta soalan yang diterima menerusi e-mel, telefon dan saluran Telegram ARS. Berikut adalah respon dari Pejabat ARS bagi soalansoalan yang diterima. S: Bagaimanakah cara untuk saya ikuti Seminar Mandatori Kod Etika secara dalam talian? J: Seminar Mandatori Kod Etika secara dalam talian ini dijalankan secara berperingkat agar dapat memastikan sistem baru ini berjalan dengan lebih lancar dan bagi memahami serta mengelakkan masalah di masa akan datang. Asatizah yang telah melanggan saluran Telegram ARS telahpun dimaklumkan berkenaan seminar tersebut. Sementara asatizah yang tidak mendaftar menerusi saluran Telegram akan dimaklumkan menerusi e-mel bermula penghujung Januari 2021. S: Apakah perbezaan antara seminar mandatori secara dalam talian dan seminar mandatori yang telah dijalankan sepanjang 2017 hingga 2019? J: Kandungan bagi seminar mandatori secara dalam talian dan seminar mandatori yang telah dijalan sepanjang 2017 hingga 2019 adalah sama. Seminar secara dalam talian ini walau bagaimanapun berbentuk lebih interaktif dan diakhiri dengan soal jawab. Ia akan disemak oleh panel asatizah mapan lagi berpengalaman. S: Sekiranya saya sudah ikuti seminar mandatori yang telah dijalankan sepanjang 2017 hingga 2019, adakah perlu saya ikuti seminar dalam talian ini? J: Tidak. Seminar ini hanya dibuka pada asatizah yang belum mengikuti seminar mendatori ini. DEC
2020, ISSUE 28
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SKILLSFUTURE FOR DIGITAL WORKPLACE: VIRTUAL TRAINING (EDUCATOR EDITION)
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Course Name
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Training Provider
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CPE Hours
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Nett Fee after Subsidy
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20 & 21 Jan 2021 17 & 18 Feb 2021
Registration link
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Course Name
COMPUTER ESSENTIALS
Training Provider
Mendaki SENSE
CPE Hours
7 CPE Credit Hours
Nett Fee after Subsidy
$108.00 (< 40 y/o) $60.40 ( 40 y/o)
Date
6 & 7 Feb 2021
Registration link
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DEC
2020, ISSUE 28
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ONLINE ESSENTIALS
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DEC
2020, ISSUE 28
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The Islamic Religious Council of Singapore (Muis) said on Sunday (Dec 13) that COVID-19 vaccine is permissible for Muslim. After a year has passed since the emergence of COVID-19, the world is still healing from this global pandemic. Some parts of the world are still experiencing new waves of the virus and thus, there is a need for a vaccine to counter the spread of COVID-19. The Prophet s.a.w. said in a hadith: â&#x20AC;&#x153;O servants of Allah. Seek treatment for Allah did not create a disease without making a cure for it except for old ageâ&#x20AC;? (Sunan Ibn Majah) The hadith reminds us that all disease and cure come from Allah s.w.t. Even then, it also reminds us that seeking treatment is indeed recommended. It is part of the overarching process of seeking a cure from Allah s.w.t. The principle of Islamic Jurisprudence considers the sanctity and safety of human life and livelihood (wealth) as part of its higher objectives. As such, efforts that seek to protect it such as vaccines are welcomed. In a recent Irsyad (religious guidance) published on the 13th December, Muis advised and encourages Muslims to "be vaccinated once it is available and when the vaccine has been medically authorised as safe and effective, as this is a basic necessity to protect lives in the context of a global pandemic." In regards to the religious view of the COVID-19 vaccine, here are three main considerations carefully observed by the Office of The Mufti. 1. A vaccine as a basic necessity in saving lives and in ensuring that societies can function safely and cohesively 2. The vaccine must be safe and effective 3. Permissibility of ingredients used in the vaccine
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DEC
2020, ISSUE 28
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https://blog.pergas.org.sg/wasat/
Ustazah Nur Diyana Binte Zait
Perkataan khalifah berasal dari kata terbitan dalam Bahasa Arab iaitu takhallafa, yang membawa maksud “datang kemudian”, atau “mengambil alih tempat”. Maka, seorang khalifah membawa erti pengganti. Manakala, khilafah yang sering menjadi buah perbualan dan perdebatan dalam Islam itu pula adalah sinonim dengan Al-Imamah, iaitu kepimpinan umum dalam urusan agama-agama dan dunia sebagai pengganti Allah dan RasulNya. Sebagaimana maksud firman Allah dalam Al-Quran, “Dan ingatlah wahai Muhammad ketika Tuhanmu berfirman kepada malaikat: Sesungguhnya Aku menjadikan seorang khalifah di atas bumi.” (Al-Baqarah: 30) Persoalannya ialah, apakah maksud khalifah di dalam ayat tersebut dan ayat-ayat yang lain di dalam AlQuran? Menurut seorang mufassir tempatan, Ahmad Sonhadji, khalifah di dalam ayat tersebut bermaksud Nabi Adam a.s. dan kemudian diterangkan bahawa tugas manusia di bumi ialah supaya melaksanakan hukum-hukum Allah dan dilarang mendusta ayat-ayat Allah.
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2020, ISSUE 28
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