Will Singaporean Muslims take up PM Goh's call to be“moderate Muslims”？ Or is this a label they find problematic？
Prime Minister Goh Chok Tong in his National Day Rally speech touched upon the need for “moderate Muslims”, a subject which is being debated in the Muslim community. Zuraidah Ibrahim, Straits Times' columnist, correctly said that Muslims are reluctant to be labelled as “moderate Muslims” if it means that they are defined as being less religious.
The term “moderate Muslim”is also used in the United States to indicate support for the American foreign policy. The use of the label to further certain agendas has made many Muslims, including Singaporean Muslims, suspicious of it.
There are other reasons why Muslims are reluctant to be called “moderate Muslims”。 Firstly, it implies that there is a “radical （or extremist） Islam” which Muslims know does not exist. Secondly, describing “Islam” as “moderate” is tautological since they are one and the same. Islam itself is moderate because of the values it espouses. The Qur'an says： “Do not commit excess in your religion.”
It also describes the ideal Muslim society as “Ummathan wasathan”, meaning, a society that adopts a middle path, not swerving to extremes.
Many non-Muslims view the struggle between Muslims in Egypt, Turkey and many Muslim countries as one between “moderate Muslims” and “radical Muslims”。
But the fact is, many Muslims around the world, not just in Singapore, view the struggle as being one between two extremes.
So-called “moderate Muslims” who deny other Muslims the right to practise certain essentials of their religion are extremists in their own right since they do not practise democracy even as they claim to embrace modernity.
At the other extreme are religious extremists who interpret religion so rigidly that they fail to be true to Islamic ideals.
What about Singaporean Muslims？ They want to take the “middle path” of Islam - they want to adapt to the times and embrace modernity while keeping the essentials of their faith.
PM Goh has said he is not concerned with Muslims becoming more religious, but rather, with them becoming more rigid in interpreting Islam. In response, Singaporean Muslims hope when a non-Muslim tells them not to interpret Islam rigidly, they do not mean Muslims should forgo their basic religious duties.
Muslims are also concerned that PM Goh's comment could be used as a pretext to be insensitive to a Muslim's religious needs if misinterpreted.
Many Singaporean Muslims already believe that there is a gap in understanding of the important basic practises of their faith.
One example is the tendency to regard the tudung as a symbol of repression and backwardness by non-Muslims.
At a recent grassroots dialogue session, some non-Muslim MPs asked why Muslim women did not shake hands when this is common practise among Muslims worldwide, not least in predominantly Muslim South-east Asia.
Even the increasing trend of non-Muslim food stall owners putting up the “No pork, no lard”notices to entice Muslim patrons shows they do not quite know the requirements of “halal” food.
Some members of the Muslim community have voiced out that Muslim leaders need to do their part to educate the non-Muslim public about basic practises of Muslims which are often misunderstood even as they take up PM's call to steer the community away from extremism.
Their sentiments are shared by many in the community. It means that they recognise that building inter-religious harmony takes mutual understanding and respect.
In Islam, Muslims are asked to assess their daily realities and environment before making certain religious decisions. For instance, a Muslim minority is allowed to take a different position from a Muslim who is a majority in his country.
The few Muslims who did not want to attend the grassroots function where alcohol was served showed that they lacked the religious knowledge to assess the context they are living in.
So, it is clear that Muslim organisations and religious teachers need to step up efforts to help Muslims practise Islam correctly in a multi-religious, multi-racial setting.
Like it or not, the “moderate Muslims” label is likely to stay because it is the easiest way for the world to tell Muslims apart from small minority of “bad Muslims” who stray from their religion.
Singaporean Muslims have long been tolerant and moderate. So, terrorism or extremism will find few or no supporters. But leaders will need to be vigilant of the “strayers” or deviants who operate at the fringes of society.
Wherever Muslims have failed to take the “middle path” and to pursue knowledge and excellence called upon by Islam, a pattern of decline has followed.
So, the real challenge for Muslims today is to be true to Islam. And since the Islamic ideal is a community of excellence that is just, humane and rational, Singaporean Muslims stand firm in their belief that to be a good Muslim is to be a good Singaporean citizen.
（The contributor is a freelance writer and consultant who has worked closely with the Muslim community for the last five years.）
新加坡回教徒會不會響應(yīng)吳作棟總理的號召選擇溫和路線？他們會不會覺得“中庸回教徒”這個字眼本身便不是那么明確？
吳作棟總理在國慶群眾大會演說中,提到本地回教徒需要采取中庸的態(tài)度?；亟掏缴缛耗壳罢谵q論這個課題?！逗{時報》專欄作者朱萊達(dá)。依布拉欣曾經(jīng)正確地指出,如果作為“中庸回教徒”意味著其他回教徒會認(rèn)為他們不夠虔誠,回教徒將很不愿意接受這個標(biāo)簽。
在美國,“中庸回教徒”這個名稱被用來表示支持美國外交政策。這個字眼也被用來促進其他議程,造成許多回教徒,包括新加坡回教徒,對它抱著懷疑的態(tài)度。
當(dāng)然,還有其他原因造成回教徒不愿意被稱為中庸分子。
第一、中庸和“極端主義回教”相對,然而回教徒都知道“極端主義回教”并不存在。
第二、形容回教為中庸是不必要的,回教所提倡的價值觀顯示它原本就是一個溫和的宗教。例如,《可蘭經(jīng)》便告誡信徒不可訴諸暴行。它也形容理想的回教社會,是一個選擇中庸路線避免極端的社會。
許多非回教徒認(rèn)為回教徒在埃及、土耳其和其他回教國家的斗爭,是“中庸回教徒”和“極端回教徒”之間的斗爭。
事實是,不止是新加坡的回教徒,全球許多回教徒都視這為兩個極端之間的斗爭。
剝奪其他回教徒實踐重要教義權(quán)力的一些所謂“中庸回教徒”的行為,本身便是極端主義的作法。他們雖然聲稱接受了現(xiàn)代化,行事的作風(fēng)卻毫不民主。
另外,也有一些宗教極端分子非常狹隘地詮釋回教,完全不忠于回教真正追求的理想。
新加坡回教徒的看法如何呢？他們希望走“中間路線”—— 既能夠與時并進跟上現(xiàn)代化,也能夠保留回教的基本教義。
吳總理說他關(guān)注的不是我們的回教徒越來越虔誠,而是他們是否越來越傾向于狹隘地詮釋回教教義。新加坡回教徒的反應(yīng)是希望當(dāng)一個非回教徒這樣說時,并不是表示要他們放棄作為回教徒的基本責(zé)任和義務(wù)。
回教徒也擔(dān)心,吳總理的談話可以被一些人當(dāng)成借口,故意忽視回教徒需要履行的宗教義務(wù)。
新加坡回教徒相信,對于一些重要和基本的回教宗教義務(wù),人們并沒有充分的了解。
例如,非回教徒傾向于把披頭巾看成是被壓迫和落后的象征。
不久前,在一個基層對話會上,一些非回教徒國會議員問,為什么回教徒婦女不和異性握手。其實,在世界各地的回教徒社群,尤其是回教徒居多的東南亞社會,這是回教徒婦女習(xí)以為常的作法。
越來越多的非回教徒熟食攤位展示“不含豬肉、豬油”的通告來吸引回教徒光顧,也顯示他們不太了解什么是符合回教教義的食物。
一些回教徒提出,在他們接受吳總理的呼吁遠(yuǎn)離極端主義的同時,回教社群領(lǐng)袖也應(yīng)該盡力教育非回教徒群眾,認(rèn)識一些回教徒需要履行,但卻經(jīng)常被誤解的宗教義務(wù)。
這樣的看法得到回教社群里很多人的認(rèn)同。這顯示他們明白建立一個宗教和諧的社會,信仰不同宗教的新加坡人需要互相了解和尊重。
回教教義要求回教徒在作出和宗教有關(guān)的決定前,先評估實際情況和環(huán)境。例如,屬于少數(shù)民族的回教徒,可以作出和在另一個國家及屬于多數(shù)民族的回教徒不同的決定。
一些回教基層領(lǐng)袖拒絕到某家賣酒的餐館出席晚宴,顯示他們?nèi)狈?yīng)有的宗教知識來判斷他們身處的環(huán)境。
很明顯的,回教組織和回教教師需要多多努力,幫助回教徒在一個多元宗教和多元種族的社會,正確的履行他們的宗教義務(wù)。
不管我們喜歡與否,“中庸回教徒”這個標(biāo)簽將不會消失。因為這是分別一般回教徒和少數(shù)乖離回教的“不良回教徒”容易的方法。
新加坡回教徒向來溫和并具有包容性,恐怖主義或極端主義將難以在此找到支持者。但是,領(lǐng)袖們還是需要注意在社會邊緣徘徊的“迷途羔羊”或離經(jīng)叛道者。
每當(dāng)回教徒舍棄“中間路線”,違反回教積極追求知識和創(chuàng)新的教義時,回教世界便會衰退。
回教徒今日面對的真正挑戰(zhàn)是忠于回教教義?；亟痰睦硐肷鐣且粋€卓越、公平、仁愛和理性的社會。新加坡回教徒應(yīng)該堅定立場,相信作為一個模范回教徒也就是作為一個好公民。
。作者是一名自由撰稿人,也從事顧問工作,過去5年來一直活躍于回教徒社會。
葉琦保譯。
Prime Minister Goh Chok Tong in his National Day Rally speech touched upon the need for “moderate Muslims”, a subject which is being debated in the Muslim community. Zuraidah Ibrahim, Straits Times' columnist, correctly said that Muslims are reluctant to be labelled as “moderate Muslims” if it means that they are defined as being less religious.
The term “moderate Muslim”is also used in the United States to indicate support for the American foreign policy. The use of the label to further certain agendas has made many Muslims, including Singaporean Muslims, suspicious of it.
There are other reasons why Muslims are reluctant to be called “moderate Muslims”。 Firstly, it implies that there is a “radical （or extremist） Islam” which Muslims know does not exist. Secondly, describing “Islam” as “moderate” is tautological since they are one and the same. Islam itself is moderate because of the values it espouses. The Qur'an says： “Do not commit excess in your religion.”
It also describes the ideal Muslim society as “Ummathan wasathan”, meaning, a society that adopts a middle path, not swerving to extremes.
Many non-Muslims view the struggle between Muslims in Egypt, Turkey and many Muslim countries as one between “moderate Muslims” and “radical Muslims”。
But the fact is, many Muslims around the world, not just in Singapore, view the struggle as being one between two extremes.
So-called “moderate Muslims” who deny other Muslims the right to practise certain essentials of their religion are extremists in their own right since they do not practise democracy even as they claim to embrace modernity.
At the other extreme are religious extremists who interpret religion so rigidly that they fail to be true to Islamic ideals.
What about Singaporean Muslims？ They want to take the “middle path” of Islam - they want to adapt to the times and embrace modernity while keeping the essentials of their faith.
PM Goh has said he is not concerned with Muslims becoming more religious, but rather, with them becoming more rigid in interpreting Islam. In response, Singaporean Muslims hope when a non-Muslim tells them not to interpret Islam rigidly, they do not mean Muslims should forgo their basic religious duties.
Muslims are also concerned that PM Goh's comment could be used as a pretext to be insensitive to a Muslim's religious needs if misinterpreted.
Many Singaporean Muslims already believe that there is a gap in understanding of the important basic practises of their faith.
One example is the tendency to regard the tudung as a symbol of repression and backwardness by non-Muslims.
At a recent grassroots dialogue session, some non-Muslim MPs asked why Muslim women did not shake hands when this is common practise among Muslims worldwide, not least in predominantly Muslim South-east Asia.
Even the increasing trend of non-Muslim food stall owners putting up the “No pork, no lard”notices to entice Muslim patrons shows they do not quite know the requirements of “halal” food.
Some members of the Muslim community have voiced out that Muslim leaders need to do their part to educate the non-Muslim public about basic practises of Muslims which are often misunderstood even as they take up PM's call to steer the community away from extremism.
Their sentiments are shared by many in the community. It means that they recognise that building inter-religious harmony takes mutual understanding and respect.
In Islam, Muslims are asked to assess their daily realities and environment before making certain religious decisions. For instance, a Muslim minority is allowed to take a different position from a Muslim who is a majority in his country.
The few Muslims who did not want to attend the grassroots function where alcohol was served showed that they lacked the religious knowledge to assess the context they are living in.
So, it is clear that Muslim organisations and religious teachers need to step up efforts to help Muslims practise Islam correctly in a multi-religious, multi-racial setting.
Like it or not, the “moderate Muslims” label is likely to stay because it is the easiest way for the world to tell Muslims apart from small minority of “bad Muslims” who stray from their religion.
Singaporean Muslims have long been tolerant and moderate. So, terrorism or extremism will find few or no supporters. But leaders will need to be vigilant of the “strayers” or deviants who operate at the fringes of society.
Wherever Muslims have failed to take the “middle path” and to pursue knowledge and excellence called upon by Islam, a pattern of decline has followed.
So, the real challenge for Muslims today is to be true to Islam. And since the Islamic ideal is a community of excellence that is just, humane and rational, Singaporean Muslims stand firm in their belief that to be a good Muslim is to be a good Singaporean citizen.
（The contributor is a freelance writer and consultant who has worked closely with the Muslim community for the last five years.）
新加坡回教徒會不會響應(yīng)吳作棟總理的號召選擇溫和路線？他們會不會覺得“中庸回教徒”這個字眼本身便不是那么明確？
吳作棟總理在國慶群眾大會演說中,提到本地回教徒需要采取中庸的態(tài)度?；亟掏缴缛耗壳罢谵q論這個課題?！逗{時報》專欄作者朱萊達(dá)。依布拉欣曾經(jīng)正確地指出,如果作為“中庸回教徒”意味著其他回教徒會認(rèn)為他們不夠虔誠,回教徒將很不愿意接受這個標(biāo)簽。
在美國,“中庸回教徒”這個名稱被用來表示支持美國外交政策。這個字眼也被用來促進其他議程,造成許多回教徒,包括新加坡回教徒,對它抱著懷疑的態(tài)度。
當(dāng)然,還有其他原因造成回教徒不愿意被稱為中庸分子。
第一、中庸和“極端主義回教”相對,然而回教徒都知道“極端主義回教”并不存在。
第二、形容回教為中庸是不必要的,回教所提倡的價值觀顯示它原本就是一個溫和的宗教。例如,《可蘭經(jīng)》便告誡信徒不可訴諸暴行。它也形容理想的回教社會,是一個選擇中庸路線避免極端的社會。
許多非回教徒認(rèn)為回教徒在埃及、土耳其和其他回教國家的斗爭,是“中庸回教徒”和“極端回教徒”之間的斗爭。
事實是,不止是新加坡的回教徒,全球許多回教徒都視這為兩個極端之間的斗爭。
剝奪其他回教徒實踐重要教義權(quán)力的一些所謂“中庸回教徒”的行為,本身便是極端主義的作法。他們雖然聲稱接受了現(xiàn)代化,行事的作風(fēng)卻毫不民主。
另外,也有一些宗教極端分子非常狹隘地詮釋回教,完全不忠于回教真正追求的理想。
新加坡回教徒的看法如何呢？他們希望走“中間路線”—— 既能夠與時并進跟上現(xiàn)代化,也能夠保留回教的基本教義。
吳總理說他關(guān)注的不是我們的回教徒越來越虔誠,而是他們是否越來越傾向于狹隘地詮釋回教教義。新加坡回教徒的反應(yīng)是希望當(dāng)一個非回教徒這樣說時,并不是表示要他們放棄作為回教徒的基本責(zé)任和義務(wù)。
回教徒也擔(dān)心,吳總理的談話可以被一些人當(dāng)成借口,故意忽視回教徒需要履行的宗教義務(wù)。
新加坡回教徒相信,對于一些重要和基本的回教宗教義務(wù),人們并沒有充分的了解。
例如,非回教徒傾向于把披頭巾看成是被壓迫和落后的象征。
不久前,在一個基層對話會上,一些非回教徒國會議員問,為什么回教徒婦女不和異性握手。其實,在世界各地的回教徒社群,尤其是回教徒居多的東南亞社會,這是回教徒婦女習(xí)以為常的作法。
越來越多的非回教徒熟食攤位展示“不含豬肉、豬油”的通告來吸引回教徒光顧,也顯示他們不太了解什么是符合回教教義的食物。
一些回教徒提出,在他們接受吳總理的呼吁遠(yuǎn)離極端主義的同時,回教社群領(lǐng)袖也應(yīng)該盡力教育非回教徒群眾,認(rèn)識一些回教徒需要履行,但卻經(jīng)常被誤解的宗教義務(wù)。
這樣的看法得到回教社群里很多人的認(rèn)同。這顯示他們明白建立一個宗教和諧的社會,信仰不同宗教的新加坡人需要互相了解和尊重。
回教教義要求回教徒在作出和宗教有關(guān)的決定前,先評估實際情況和環(huán)境。例如,屬于少數(shù)民族的回教徒,可以作出和在另一個國家及屬于多數(shù)民族的回教徒不同的決定。
一些回教基層領(lǐng)袖拒絕到某家賣酒的餐館出席晚宴,顯示他們?nèi)狈?yīng)有的宗教知識來判斷他們身處的環(huán)境。
很明顯的,回教組織和回教教師需要多多努力,幫助回教徒在一個多元宗教和多元種族的社會,正確的履行他們的宗教義務(wù)。
不管我們喜歡與否,“中庸回教徒”這個標(biāo)簽將不會消失。因為這是分別一般回教徒和少數(shù)乖離回教的“不良回教徒”容易的方法。
新加坡回教徒向來溫和并具有包容性,恐怖主義或極端主義將難以在此找到支持者。但是,領(lǐng)袖們還是需要注意在社會邊緣徘徊的“迷途羔羊”或離經(jīng)叛道者。
每當(dāng)回教徒舍棄“中間路線”,違反回教積極追求知識和創(chuàng)新的教義時,回教世界便會衰退。
回教徒今日面對的真正挑戰(zhàn)是忠于回教教義?；亟痰睦硐肷鐣且粋€卓越、公平、仁愛和理性的社會。新加坡回教徒應(yīng)該堅定立場,相信作為一個模范回教徒也就是作為一個好公民。
。作者是一名自由撰稿人,也從事顧問工作,過去5年來一直活躍于回教徒社會。
葉琦保譯。