Transcript of the Inaugural Muis Lecture

OUR VISION A Muslim Community of Excellence that is religiously profound and socially progressive, which thrives in a multireligious society, secular state and globalised world.

OUR MISSION The Muis Distinguished Visitors Programme (DVP) is an To broaden and deepen the Singapore Muslim Community’s understanding and practice of Islam, while enhancing the

annual series organised by the Islamic Religious Council of

Majlis Ugama Islam Singapura (Islamic Religious Council of Singapore)

Singapore (Muis). It features eminent statesmen, intellectual

well-being of the nation.

leaders and thinkers of international standing who will deliver the Muis Lecture on topics relating to Islam and its

OUR PRIORITY

relationship with the modern world. The DVP will also focus

To set the Islamic Agenda, shape Religious Life and forge the

with change and modernity in the context of changing global

Singapore Muslim Identity.

on the new trends in Muslim thoughts and ideas in dealing

Transcript of Inaugural Muis Lecture Distinguished Visitors Programme H.E Dr Sheikh Muhammad Sayyid Tantawi Grand Imam of Al-Azhar, Cairo 26 May 2006, Ritz Carlton, Singapore

challenges of the 21st century.

Transcript of Inaugural Muis Lecture Distinguished Visitors Programme H.E Dr Sheikh Muhammad Sayyid Tantawi Grand Imam of Al-Azhar, Cairo 26 May 2006, Ritz Carlton, Singapore

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This publication is a transcription of the Inaugural MUIS LECTURE delivered to an audience of 800 on Friday, 26 May 2006 at the Ritz-Carlton, Singapore.

This publication is a transcription of the Inaugural MUIS LECTURE delivered to an audience of 800 on Copyright Š 2006 Majlis Ugama Singapura Friday, 26 May 2006 at the Islam Ritz-Carlton, Singapore.

Published by Majlis Ugama Islam Singapura Copyright 2006 Majlis Designed

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A BIOGRAPHY Dr. Muhammad Sayyid Tantawi

Born: Age: Education:

28 October 1928, Sohag Governate, Egypt 76 Basic teaching in his village after learning the Qur’an 1944 – 1958

Alexandria Religious Institute, Faculty of Ausol Aldeen

1966

PhD in al-Tafseer wal Hadith (Qur’anic Commentary and Prophetic Tradition), Faculty of Religion, Al-Azhar University

1968 – 1972

Instructor at Alexandria Religious Institute, Faculty of Ausol Aldeen

1972 – 1976

Member of Faculty, Arabic & Islamic Studies, Islamic University of Libya

1980 – 1984

Head of Tafseer, Postgraduate Division, Al-Munawarah Islamic University

1985 – 1986

Dean of Faculty of Ausol Aldeen, Alexandria Religious Institute

1986 – 1996

Grand Mufti of Egypt

1996 – Present Grand Imam, Al-Azhar University, Egypt Career: Publications:

Present

Chair, European Fatwa Council

Al-Tafser Al-Waset (Straight Qur’anic Commentary) Banu Israel (Jacob’s Sons) Muamalat Al-Bank (Bank’s Dealings) 3

TRANSCRIPT OF INAUGURAL MUIS LECTURE DISTINGUISHED VISITORS PROGRAMME H.E Dr Sheikh Muhammad Sayyid Tantawi Grand Imam of Al-Azhar, Cairo 26 May 2006, Ritz Carlton, Singapore

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In the Name of Allah Most Gracious Most Compassionate.

Dear Esteemed Ladies and Gentlemen, Youths. I am very pleased to be here in Singapore, a country of international repute and with close and friendly ties to Egypt.

We in Egypt have a very high regard for Singapore because it is constructive and forward-looking. And the people of Singapore, of different religions, working together for the good of the society, which allows the country to prosper in peace while achieving scientific and technological progress.

This scientific and technological progress strengthens the State and paves the way for further development and prosperity. This is the path that happy, rational and intelligent societies choose to take.

In accordance with timeless, universal rules, we will find that since the dawn of mankind, human beings have always had different ideas, objectives, goals and beliefs.

However, for people of reason, such differences do not cause envy or animosity towards the other. Instead, such differences lead towards constructive and rational dialogue that produces positive outcomes for all. People may differ in their beliefs, but such differences should facilitate and enrich, rather than impede cooperation and mutual benefit.

For example, I may have business dealings, such as selling, working and cooperating with people of other faiths, as long as they do not abuse or harm me.

Faith is not for trade, nor should it be imposed on others because coercion will not make true and honest believers, but liars and hypocrites.

The Holy Qur’an emphasises this important fact in several places. For example, the Almighty said that “Let there be no compulsion in religion.” (Surah al-Baqara 2:256) The Almighty also said, “Therefore do you give admonition. For you are the one to admonish. You are not one to manage (men’s) affairs.” (Surah al-Ghashiya 88:21-22) In another verse, God the Almighty said, “It is true you will not be able to guide every one, whom you love; but Allah guides those whom He will and knows best those who receive guidance.” (Surah al-Qasas 28:56) 5

Thus, every human being has his own belief system, and it is incumbent upon every individual to respect the beliefs of others, as long as others are equally respecting his or her belief. Therefore, you should respect my belief, and I shall also respect yours. At the same time, we must cooperate with each other.

When the Prophet migrated to the city of Medina, there were people of various faiths residing in that city. There, the Prophet (Peace of Allah be upon him) signed a pact with all of its residents to secure peace in and for the city of Medina.

Thus, if any aggressor tried to attack Medina, all of its residents, regardless of their beliefs, would collectively defend the city from any aggression.

I have learnt that in Singapore, Muslims make up about 15% of the population, whilst the majority are Buddhists and of other beliefs. How can a Muslim minority live together with the Buddhist majority, for example? They should live in harmony and in full cooperation as brothers in humanity.

I have been told that Singaporean Muslims, who represent 15% of the population, are practising their beliefs and religious rituals without any restriction, and are given full freedom. Likewise, the majority are also practising their beliefs without any restriction. Freedom of religion is secured for everyone.

At the same time, we ďŹ nd that the Muslim minority is guaranteed rights as citizens, as is with the majority. Everyone has equal rights and duties in a just system.

We applaud this young state for the prevailing social justice and the freedom of belief. We are speaking of course about justice that covers all aspects of life.

Singapore thrives with justice, and will become stronger as a State with it, because justice brings about security and safety. So when Muslims and non-Muslims have rights secured for them, in a State, it is incumbent upon the minority to cooperate with the majority in all sincerity, honour and dignity; and correspondingly, the majority should do the same with the minority.

They all work under the banner of justice, and continuous cooperation to expand peace, prosperity and progress in all walks of life. So, both minority and majority work together as building bricks of the same wall, one reinforcing the other.

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Singapore’s prosperity is to the benefit of everyone, regardless of whether they are the minority or the majority.

As long as there is no aggression, injustice and hatred, we must stand united and defend the interest and progress of the State of Singapore. All praises be to God, that Singapore is known as a state of peace, prosperity, and technological and scientific progress.

Both minority and majority communities in Singapore must stand united against terrorism, extremism and destruction. We all stand together to form a strong and firm bulwark against any dangers to the State, and to ensure that security and progress prevail. We must fight together against anyone who tries to cause aggression to the State, because human reason and all divinely-revealed religions call for universal fellowship.

We all originate from the same father and the same mother. Honour and dignity unite each and everyone of us. The Holy Qur’an says that “We have honoured the sons of Adam.” (Surah al-Isra 17:70) The phrase ‘sons of Adam’, includes men and women, and all mankind.

I repeat that the differences in belief systems do not in any way prevent cooperation.

We are all human beings, of the same kind. We have to cooperate and work together with one another to ensure security, peace and prosperity for our State.

Now, we move to another point: divine religions and rational minds have agreed, from the very beginning since God Almighty created this universe, that science, in all its forms, such as industries, agriculture, and technologies contribute to the progress and development of humanity. Any science that benefits humanity, creates better lives for people, and generates prosperity, wealth and welfare, is supported by all religions and by all rational human minds.

For Muslims, the Holy Qur’an indicates to us that God Almighty did not distinguish Adam except for his knowledge. He was the father of all humanity - the father of Muslims, Christians, Buddhist, Israelites, Chinese, Indian, Easterners, Westerners, Northerners and Southerners.

God Almighty raised Adam above the angels for the knowledge that was given to

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Adam which the angels did not possess. Adam was distinguished by the science and the knowledge.

The Holy Qur’an emphasises this in several verses. “And He taught Adam the names of all things; then He placed them before the angels, and said: ‘Tell me the names of these if you are right.’ They said: ‘Glory to You, of knowledge we have none, save what You had taught us: In truth it is You who are perfect in knowledge and wisdom.’ ” (Surah al-Baqara 2:31-32) Then in the Qur’an, God Almighty ordered Adam to state the name of the things and he was able to name all of them: “He said: ‘O Adam! Tell them their natures.’

When he had told them, Allah said: ‘Did I not tell you that I know the secrets of heaven and earth, and I know what you reveal and what ye conceal?’ ” (Surah alBaqara 2:33) Such verses allude to all types of sciences, including technology and telecommunications which have made the world shrink into a global village. Now, with a mobile phone, I am able to speak to my family in Cairo from Singapore, as though they are here with me. This is an important technological achievement.

Singapore is one of the pioneers in this field. The divine religions and rational human minds call for and work towards such developments. They do not go for destruction, but head towards construction and development, in order to progress, teach the ignorant and allow humanity to progress.

Nations nowadays do not compete with land space or population, but with scientific achievements and progress, and of course this refers to all types of science: medicine, engineering, human sciences, social science and all other fields.

Nowadays, we observe that a small State with a very small population may be much stronger and enjoy prosperity, compared to nations with larger populations and land mass, mainly because of scientific progress.

With science and strong economic wealth, people are able to build their nations.

We will find that God Almighty ordered the prophets and messengers to only ask that the people be given more knowledge: “Say: ‘O My Lord! Advance me in knowledge!’ ” (Surah Taha 20:114)

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Singapore’s success and fame in the sciences and technology is due to the hard work of rational and open minds. From its independence, the state was built upon strong principles.

The government has built this State on principles such as scientific prosperity and achievements, social justice, increased production, and diligence and industry.

Every individual, within his or her own profession and working capacity, strives to promote useful science and to have peace and progress prevail in this nation, guided by the principles of justice, equality, pursuit of advancement and fellowship in humanity.

Humans differ in ideas, beliefs and creeds but such differences do not in any way prevent cooperation. God Almighty is the sole Judge for our beliefs.

We as humans are taught by our religions to cooperate. Every state has to ask its citizens to stand together and to cooperate and build this strong, firm wall, to defend and support all virtues, peace, safety, prosperity and welfare, and to fight terrorism, aggression, extremism and vandalism of all sorts. They have to fight oppression, and the destruction of the State, while working together to serve humanity and defend peace and prosperity in the world. Both minorities and majorities have to work together to become one, for the well-being of their nation.

Thank you. May the Peace of Allah be upon you.

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

            





 







                  

    

 9

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          

    

 7

                       

   

 

 



            

 

            

  

 

  

  

 8

     11     

                    

                         6

        

              

 



            

 

[]

           

            

          

   12   

 

    

            

       

  

      5

                           

          

   [  ]  []

   



[] 

            

 

13      



   

  

  

 

           

         [   ] 

                 4

                

 

         





  

 

    

     14      



 

                                   

              

  



 



  3

    

                              



 

 15

      

 ] [[  ]

[[ ]  ]

 ]       ]     

                          

 [[ 

                                                         

                         

     

             

  

  2 2







 

     16      





  

     



   

 

               

  



[] 1

17 [] 

           

                    

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      1 

From left: Mr. Hj. Alami Musa (President of Muis), Hj. Syed Isa Semait (Mufti of Singapore), HE Dr. Sheikh Muhammad Sayyid Tantawi, Dr. Yaacob Ibrahim (Minister for the Environment and Water Resources and Minister-in-charge of Muslim Affairs).

Participants listening to Dr. Sheikh Muhammad Sayyid Tantawi’s Arabic lecture through an English interpreter.

Madrasah students listening attentively.

A participant during the Question-and-Answer segment.

From left: Mr. Ahmed Abdel Khalek (General Manager, Grand Sheikh’s OfďŹ ce, Al-Azhar University), HE Mr. Mohamed Elzorkany (Ambassador of the Arab Republic of Egypt), Dr. Yaacob Ibrahim (Minister for the Environment and Water Resources and Minister-in-charge of Muslim Affairs), Dr. Tony Tan Keng Yam (former Deputy Prime Minister of Singapore), Mr. Goh Chok Tong (Senior Minister of Singapore), HE Dr. Sheikh Muhammad Sayyid Tantawi, Mr. Wong Kan Seng (Deputy Prime Minister and Minister for Home Affairs), Mr. Abdullah Tarmugi (Speaker of Parliament, Singapore), Mr. Raymond Lim Siang Keat (Minister for Transport and Second Minister for Foreign Affairs) and Mr. Teo Chee Hean (Minister for Defence).

QUESTIONS AND ANSWERS Q:

Is it possible for Muslims to be at ease living and participating in a secular state without feeling less Muslim? Can we as Muslims co-exist within a plural society – in a multi-religious society – without compromising and sacrificing our Islamic values? Thank you.

A:

The answer is very clear – Yes.

It is possible for a Muslim minority to live in a State with a non-Muslim majority; and all of them live in cooperation, harmony, love, for the common good, in order to have peace, justice and prosperity, because the prosperity of the State will benefit both Muslims and non-Muslims.

Despite living as a minority, we have religious freedom. I was told that in Singapore, although Muslims represent only 15 per cent, they have about 70 mosques where they are free to practice Islam.

At the same time, we find that non-Muslims also have the same freedom and no one is restricted in this sense.

In such a case, it is incumbent upon the minority to respect the majority and viceversa. This will ensure that everyone lives in peace and prosperity in all fields of life. Thank you.

Q:

Is there is a certain penalty for terrorists in the Qur’an and Sunnah?

A:

Life in this world cannot stand without rewards and punishments. Good deeds will be duly rewarded while bad deeds should be punished accordingly.

This is one of the basic rules of God Almighty for His creation.

So, whoever does good will be rewarded, and vice versa. Good deeds are normally rewarded with success, prosperity and happiness. Bad deeds, aggression, destruction and vandalism will only lead one to failure.

Justice dictates that a punishment must match the gravity of a bad deed. Let me

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give an example: if someone insults me, I am allowed to defend myself in a way that would safeguard my dignity. And if you do catch them out, catch them out no worse than they catch you out: “But if you show patience, that is indeed the best (course) for those who are patient.” (Surah an-Nahl 16:126) Big and heinous crimes must be punished severely. Any crime that causes mass destruction, shaking the grounds of a whole State, for example, and leads a nation to live in fear and terror, and affects the number of tourists coming to that country, must be dealt with severely. This is because such actions will deter people from visiting the country for fear of being attacked – this of course, will harm the economy, prosperity and peace of the State.

Crimes of such sorts, such as terrorists who place explosives on their bodies and destroy themselves, killing men, women and children in the process, is a most shameful crime. Those who commit such crimes should be punished in the most severe way. This is because they are attacking a whole nation and innocent civilians.

And the answer to your question, whether there is a punishment for such terrorists, the answer is yes. Allah Almighty has fixed the punishment for such terrorists: “The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.”

(Surah al-Maidah 5:33) The term yuqattalu in Arabic, means, to be killed in a severe way. After being sentenced to death and the punishment carried out, they would be crucified.

Another possible punishment is to cut their hands and legs or to be expelled from the country (to be exiled).

The Qur’an goes on to explain that such punishment is to bring shame upon them, both on earth and on the Day of Judgment. They will be subjected to grave punishment – except those who repent before being caught. God is the All-Merciful.

This is the punishment for terrorists who kill innocent civilians.

When September 11 (2001) occurred, almost 5 years ago – the World Trade

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Centre towers were destroyed, and I believe thousands were killed in the incident, including men, women, Americans and Europeans, Africans and Asians, Muslims and non-Muslims – al-Azhar was among the first institutions in the world to issue a statement condemning such acts and calling the perpetrators criminals, criminals, criminals, and that Islam has nothing to do with such people. Similarly, all divine religions have nothing to do with them. All rational minds are innocent of this act and have nothing to do with such people. That act was totally far away from human dignity and honour.

This was our declaration on 9/11, and it is the same declaration and the same message that we are maintaining, because they were attacking innocent people – men, women, and the young. This incident was the result of terrorist acts – terrorists who have nothing to do with honour, with religion, and as we had said, divine religions and rational human thinking have nothing to do with them.

And the judgment of God Almighty on every person who commits such an act or calls for it, as we had said, is that they should be killed, because they destroy lands, vandalise property and murder innocent people. Thank you.

Q

: We know the Islamic jurisprudence is said to be fixed. Should we nowadays need a change in the application of jurisprudence especially in a country like Singapore?

A:

In Islamic law, there are facts, principles and tenets that do not change.

For example, belief in God Almighty as the only God worthy of worship does not change. Now, we have some rituals that we have been ordered to do like prayers, zakat (religious tithes), fasting, pilgrimage or Haj – they are the pillars and God Almighty ordered us to perform these duties.

In Singapore, thanks to Allah, and in other parts of the world, we are able to practice these with all freedom. As mentioned earlier, there are about 70 mosques, here and today, I will be praying in one of them. As long as nobody stops us from practicing such, we have no problem.

But we have other aspects that we call branches of the Shari'ah (Islamic laws) that change with time and place – such as those relating to how one dresses up, and

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other aspects of life.

Such things may differ according to time and place. As long as we speak about the principles and the pillars, they do not change, because rational thinking leads to the agreement that good words are a virtue, and harsh and abrasive words are not good. Both Muslims and non-Muslims agree on this. Buddhists and others will all agree on the fact that from the first days of creation, there are virtues that we have to embrace.

At the same time, there are bad deeds and actions that should be rejected and avoided. In Singapore, Egypt or in other parts of the world, the rational people – whether Muslims, Buddhists, Christians, Israelis, in the East, the West, the North and the South – agree that justice is a virtue and injustice is evil. Likewise, honesty is a virtue; whilst dishonesty is not. We agree on the fact that trustworthiness is a virtue.

If I take some money from you, I will have to give it back. This is a virtue. But if I do not respect this, and if I steal or cheat – these are all bad deeds and they are all rejected. The fact is we know the difference between good and bad. This is wellknown.

But we also have customs and traditions. One hundred years ago in Egypt, the scholars dressed up differently from how you see me dress today. This is because clothing and the way people dress differ from time to time. As long as it covers what God Almighty has ordered to mankind to cover, it may take different forms, according to time and place.

So, the change can be in things related to lifestyles, traditions, customs, and living environments. All these things, accept change. But the pillars, the fundamentals, that have to do with belief, with rituals and transactions, they are considered constants that do not change, nor should they be altered, especially those relating to moral virtues.

Moral virtues never change with time. However, traditions and customs that do not contravene our belief system, they may change. Thank you.

Q

: How does your university promote interfaith dialogue and cooperation within Al-Azhar’s curriculum? Can you also give me examples on the beauty of Islam to non-Muslims?

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A:

Thank you for the two good questions. For the first question, can the Al-Azhar University work on promoting the dialogue among people of different faiths, such as between Muslims and non-Muslims and between Buddhists others?

Among the most important objectives for which God Almighty created mankind is for them to know each other, and communicate with each other. It is only through dialogue and communication that I am able to know you, and vice-versa.

When I talk to His Excellency, the Minister, I listen to his point of view and he listens to mine. We begin to know each other better. Such dialogue allows us to strengthen human relations. Such dialogues will strengthen the bonds between us.

In the Qur’an, the term ya aiyyuhannas refers to all humanity, from all regions and backgrounds, Muslims and non-Muslims alike. “O Mankind, We created you from a single (pair) of a male and a female, and made you into nations and tribes.” (Surah al-Hujraat 49:13) Nations such as Egyptians, Singaporeans, Indonesians, Malaysians, Easterners and Westerners. Why? The answer is “so that you may know each another.”

This is an obligation and responsibility that we all share.

This is also one of the roles of the Al-Azhar University. Our students and graduates move from one place to another, and from one country to the other, in the process of learning about others. This allows for positive exchanges and paves the way for cooperation among civilisations. We believe in this, and we totally reject the idea of a clash of civilisations.

Singapore has its own civilisation, with its advancements in various fields, and Egypt has its own civilisation. Egypt learns from Singapore and Singapore too, learns from Egypt. That way, both societies will benefit from the other.

Many of our children here in Singapore travel to Egypt for their studies. This will allow them to interact and learn about each other. Through this exchange, peace and prosperity of both countries will be enhanced. We take it upon ourselves that our students experience such positive exchanges.

In my present trip, which last 10 days, I am honoured to be here in Singapore for 3 days. I have truly learnt so many new things, and it has been a great honour for me to be here amongst all of you. Tomorrow, I will be in Indonesia for 3 days, and I will visit Malaysia for 2 or 3 days, and I will spend 2 days to Brunei.

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This trip allows us to know and work with each other. This is because Islam always extends its hands of peace to whomever extend their hands of peace. Islam totally rejects and condemns all forms of terrorism, extremism, destruction and aggression.

The Qur’an says: “…do not transgress limits; for Allah loves not transgressors.”

(Surah al-Baqara 2:190) Anyone who commits an act of terrorism or aggression and claims to do it in the name of Islam, please do not believe him, do not believe him, do not believe him: for he is a true liar. All divine religions and rational human minds promote human brotherhood, cooperation and good words and deeds, and encourage progress in the sciences and other fields for the good of humanity.

Our role is to show the beauty of Islam, and to emphasise that we are from the same father and mother, and that differences in faith do not impede cooperation. As long as I respect your belief, you should also respect mine. As we said before, the final judge on matters pertaining to belief is only God Almighty.

With respect to an example on the beauty of Islam, and in fact, the beauty of rational thinking and of all divine religions, is that people of various faiths, such as Buddhists and Muslims, are encouraged to come together and cooperate for the common good. Islam teaches us this. I believe that this is one beauty of Islam, and shared by all rational human thought.

Thank you.

Q:

Living in a multi-religious and multiracial country like Singapore, integration is a must for us to live in peace and harmony. However there are definitely boundaries we must not cross, that is, we must not compromise our faith as Muslims. However I believe that the very definition of not compromising our faith differs from one person to another. I hope that the Grand Imam can explain more specifically what these boundaries are.

A:

I have said before, it is agreed by everyone that since the first moment of human creation, people have agreed upon certain moral virtues that should be embraced and actions and deeds that should be rejected. This applies to Singapore and to all other countries.

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We are all sitting here together, despite our different religious beliefs. However, we all agree that honesty is a virtue, and dishonesty is considered a bad deed and action. This is a point of agreement.

The young lady who asked the question was asking as a Muslim lady living in a society where the majority are non-Muslims. Sometimes, there are things that we cannot compromise. Yes, I agree with this.

The question is, has anyone stopped you from praying? No, I believe that no one has stopped you from praying, nor has anyone told you not to pay zakat (religious tithes), or not to fast in Ramadan or not to go for Haj (pilgrimage). I believe that is the case.

Therefore, in such a situation, you have to respect the beliefs of others and the laws of the State, because the State respects your religious beliefs by according you the right to religious freedom.

As long as this is the case, we as Muslims should respect the majority. We have to work together to maintain peace and promote positive exchanges, amongst all citizens living here in Singapore. We have to work together to promote peace and security.

You have to respect the creeds and beliefs of the others and be cooperative, and to respect the law and legislation of the State because such legislation guarantees the freedom of religious belief and other human rights.

It is a two-way trafďŹ c. The majority has to respect the minority and accord them the rights. And the minority has to respect the majority because they live together peacefully. This way, nations can progress and prosper. By doing this, we are implementing what has been ordered by divine religions and what is agreed upon by rational and wise human minds.

Q:

September 11 has not brought the world closer but has stirred our consciousness. Dear Eminence, what we need is to ďŹ nd a solution. We hear of the problem from day one. What are we going to do now? September 11 is not about Islam and West. It is because of ignorance and intolerance. Singapore is successful because of its tolerance towards world cultures, diversity, equality and harmony. It is because of the conscientiousness of the visionary Minister Mentor Lee Kuan Yew.

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That is why we are known as a State of peace, harmony and unity. So, now I ask you if there is a book about spreading the beauty of all religions. All I know is that Islam is promoting Muslim teaching similar to other religions. For your good self, if there is such a book about the beauty of all religions and love of humanity, would you promote this book to your brothers and sisters all over the world - the Muslim community?

A:

When we read human history, we will find that the battle between good and evil began from the early days of human existence in the universe. This battle is permanent and continuous. It is also a battle between knowledge and ignorance, between good and bad deeds.

The Holy Qur’an says: “And did not Allah check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds.” (Surah al-Baqara 2:251) The meaning is if God Almighty did not empower the strong nations to defeat the terrorist people, then there will be massive destruction on this earth.

Since the beginning of mankind, people differ in ideas, goals and approaches. The divine revelations, all Prophetic advice, and the guidance by those who will for goodness on this earth bring mankind towards love, fellowship and cooperation.

We must study the Qur’an and the advice given by such wise people, and exemplify those teachings in our lives, regardless of what positions we hold, or what our social status is.

If we are able to learn from all these, we will not accept money illegally, nor earn a livelihood except in an honest and honourable way, for example. When one exemplifies such beautiful moral character, respects the rights of others, and is committed to virtuosity, he or she is a better example for others to learn from than one thousand books.

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

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 

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             15

 

   



     

    



32

             

 

                 

 



   

 

 14





              

  

  [  ] 



  

 33





            

             

              

              



              

   

   13

            

  

           

             

     34

                                                                                                                                             

   12 12

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 12



     35      



             

           10



  

              

     

               [  ] 

 



   

             

           

 36  11

             

 

   

       9    

  

]

        [

           

  



  

           

              



 

37            

           

    

 

 

  

 8               

 

           

            

                         

             

38   







                        

 

                





              7

            

             





           

  39  

                                                           6 6

  









 40

          



   [  ]      

  

            

  

 

            

  

              5

               



  41  

 

 [ ]



               

  

           

  

           

  

  

        

                 4

 

   [  ]      

 42  

                                                                                                     [[  ]]         [ ]                            3 3

  [ ] 3

 43

             

                                                          1                                 2 244

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      

OUR VISION A Muslim Community of Excellence that is religiously profound and socially progressive, which thrives in a multireligious society, secular state and globalised world.

OUR MISSION The Muis Distinguished Visitors Programme (DVP) is an To broaden and deepen the Singapore Muslim Community’s understanding and practice of Islam, while enhancing the

annual series organised by the Islamic Religious Council of

Majlis Ugama Islam Singapura (Islamic Religious Council of Singapore)

Singapore (Muis). It features eminent statesmen, intellectual

well-being of the nation.

leaders and thinkers of international standing who will deliver the Muis Lecture on topics relating to Islam and its

OUR PRIORITY

relationship with the modern world. The DVP will also focus

To set the Islamic Agenda, shape Religious Life and forge the

with change and modernity in the context of changing global

Singapore Muslim Identity.

on the new trends in Muslim thoughts and ideas in dealing

Transcript of Inaugural Muis Lecture Distinguished Visitors Programme H.E Dr Sheikh Muhammad Sayyid Tantawi Grand Imam of Al-Azhar, Cairo 26 May 2006, Ritz Carlton, Singapore

challenges of the 21st century.