"Go and pray again!"

This article was first published on Openseam.

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I was raised as a Muslim. For a long time, my understanding of Islam was more of accepting what people said, and not to ask too many questions about religious issues. I grew up in an environment where my mom brought me to different mosques to attend Islamic lectures by ustaz or ustazah (religious teachers). We would also attend maulud, the celebration of the Prophet Muhammad’s birthday, every year.

I was educated in a full-time madrasah (Islamic school) where the first language was either Arabic or English, depending on the subjects. For a decade, I was taught that Islam was a religion that is full of haram (forbidden) and halal (permissible), and we were highly discouraged from asking ‘too many’ questions -- whether about jurisprudence or theological matters.

As Muslims, we were told to believe in the Oneness of God, there is no doubt about it. We were taught not to discuss about God's zat (characteristics) in details as it is beyond human understanding.

Agreed.

But, deep in my heart, I did ask questions. It is my religion. If I simply follow it blindly, then what is the difference between me and others who embrace the faith of their forefathers without even understanding it? (2:170, 5:104)

In Singapore, the majority of Muslims are Sunnis who only follow the Shafie madzhab (school of thought). I face the huge problem of being viewed differently because I practise my religion differently from a conventional Sunni, Shafie follower.

One example is prayer. According to the Shafi’e school of thought, Muslim women are supposed to cover their whole body except the face and the palm during prayer. If you are found to be performing your prayer without your feet covered by socks, there will be ‘concerned’ individuals approaching you to say:

Ni salah ye adik, kita mazhab Shafi’e. Kena ikut betul-betul. Pergi solat balik!
(This is wrong, child. We are from the Shafie school of thought. We have to follow it properly. Go and pray again!)

Believe me, I’ve heard it too many times in my own country.

Doing my university education in an international Islamic university in Malaysia was such an eye-opener to me. It was a place where I strongly felt the world coming to me – Muslims from all over the world studied there, and I had the opportunity to observe the way they practiced their obligations as Muslims.

There, I never received any remarks from ‘deeply concerned’ Muslims about the way I or other Muslims from other parts of the world prayed. Perhaps because the environment was filled with people from all corners of the world, following different madzhab. They performed their acts of worship according to how their scholars have taught them for centuries. The differences in their details shows that Islam is flexible and is open to different circumstances.

Another common example is the touching of dogs. In Singapore, if you touch a dog, according to Shafie opinion, you have to wash your hands six times with water and once with earth. On the other hand, according to Maliki opinion, all you need to do is simply wash your hands.

After living and studying in such an international setting in Malaysia for about three and a half years, in an environment that celebrated the diversity of cultures and mazhab followers, I returned to Singapore embracing diversity. Instead, I find it harder to be Muslim in the way I am comfortable with – to say it simply, it seems that the broader Muslim society in Singapore is not accepting of non-Shafi’e followers.

I would not say that I am labelling myself as a Shafie, Maliki, Hanafi or Hanbali follower. I am a Muslim, and I have deep respect for all the learned scholars who took pains to help Muslims practice Islam in a flexible way. However, I feel that it is up to me to decide which school of jurisprudence to follow, as long it does not threaten my level of faith. In fact, God said in the Qur'an, giving the example of fasting, that God intends for us ease, not hardship (2:185).

The last couple of years, I have been working in Singapore to promote interfaith engagement among Muslims and non-Muslims, and to celebrate diversity across cultures and religions. This work made me more curious to out more about what Islam was exactly all about, and to shatter the myth of Islam consisting of only Sunni and Shafie.

At this job, I started to pick up invaluable knowledge, which my madrasah educational background did not teach me. I am slowly learning that Islam is in fact, a highly flexible religion because it allows Muslims to perform their obligations keeping in mind practicality, not rigidity.

It is wonderful that I am able to slowly understand why God makes it easy for us to fast or pray, in order to be grateful (2:185). Living as Muslims in Singapore, we may have neighbours who keep dogs as pets. Adhering strictly to one madzhab may result in difficulties when cleansing one’s self from the ritual impurity of touching a dog -- whether deliberately or purposefully.

In the course of my work, I also learnt that Shias are not a group that ‘deviated’ from sharia (as I had been previously taught to think). I grew to understand that the Shias alone are divided into a further 12 sects and that they too, have intra-faith issues amongst themselves, in ways in which only a Shia follower would understand.

In short, my undergraduate studies was an opening door to a better understanding of my own religion. My recent job working at the interfaith centre increased my knowledge, bit by bit, and drove me to realise that Islam is indeed a religion that emphasises practicality -- after the theological framework.

This certainly helps me to practice Islam the way the profound scholars of the past have laid it out for us – according to the ones that I am comfortable with, and regardless of time and space. At the end of the day, Islam is about acquiring knowledge and increasing one’s faith to the Creator.

With this aim, I am free to learn, ask questions and understand why Islam is known as a way of life.

By Ilham Fansuri

One Muslim's furry initiative gets Malaysian religious authorities hot under the collar

A few days ago, the Dutchman killed a small mouse which had been living in our kitchen for some time (possibly a year, if it's the same one). He meant to trap it and release it but in a moment of panic he killed it (while apologising to it and that's why I married this dude). After the trauma of having experienced the senseless killing of an innocent animal, I lay in bed thinking about why I had such an irrational reaction to seeing the mouse crawl up and down my sofa (and coming so close to my baby!).

The only other time I do this is when I see a gecko. (Ugh, just saying the name makes me squirm). Not just any kind, but the house lizards that are found in Southeast Asia. I have such a phobia of them that I don't even want to elaborate anymore. Suffice to say, seeing one a few metres away is enough to get me hyperventilating and getting my ass out of the room, super fast.

I don't have the same reaction anything else. Insects like cockroaches, silverfish and ants? No problemo.

Right before I dropped off to sleep, I concluded that it was probably because I had had no close interactions with mice before. I didn't grow up with pet mice, or ever handle one. (I did handle hamsters though.) Plus, seeing mice in the context of a pest (going after noodles, pasta, oatmeal and paper in my house) instead of a pet has sure changed my previously neutral opinion of it.

Source: Facebook

And then it totally made sense why Muslims in my social media feeds were freaking out over an event where - duly summarised - a bunch of Muslims petted a bunch of dogs, took selfies, and washed their hands afterwards. (Most of the photos are of hijabis, because don't you know that Muslim women are the representatives of Islam?)

This event "I Want to Touch a Dog" happened in Kuala Lumpur, Malaysia on 19 October. From what I could read online, it was meant as a friendly introduction to mankind's best friend in a friendly and safe setting with many other dog-friendly Muslims around - a rare opportunity in a community whose Islam is mostly based on the Sunni Shafi'i school of thought. 

"I have seen cases of people running away at the sight of a dog, or throw stones at it. It broke my heart… How do people feel when they see an animal ill-treated, abused or knocked over?” [Source: A Big Message]

Did you notice I said "friendly" three times? It's because I believe that is the intention of the organiser Syed Azmi Alhabshi. Dogs carry a great deal of stigma in our Shafi'i Muslim community (I include Singapore, Brunei, Indonesia and Malaysia in this category); a stigma that extends to any Muslim that handles or owns a dog (see for example, dog trainer Maznah Yusof). Syed Azmi did well: he gave a heads up to the Selangor Mufti Department, invited an ustaz, Mohd Iqbal Parjin from UTM’s Centre for Advanced Studies on Islam, Science and Civilisation (Casis) to speak about the ruling on dogs and how participants could do sertu or ritually cleanse themselves, and provided facilities for washing. All bases covered, you'd hope.

This niqabi agrees. Source: Facebook

Alas, there was so much negative reaction to the event. People went berserk on Facebook, commenting under the images of hijabis carrying different kinds of cute puppies. Add to the mix a smattering of suspicion that the event is just part of a larger conspiracy to promote "liberalism" and "pluralism" in Muslim circles.

I organised this event because of Allah, not to deviate the people's faiths, try to change the Islamic rules of law, poke fun at the ulama or encourage pluralism." [Source: The Star]

Meanwhile, the evening news in Brunei broadcasted a press statement from the ministry of religious affairs that "even though Islam has the provision of sertu to cleanse after touching najis mughallazah [major impurity], this is not an excuse to touch such things on purpose. Doing so is akin to someone who commits a sin with the excuse that one can repent for it afterwards."

The response from religious authorities in Malaysia were a little more mixed. Here's a great summary about the official response from Zurairi AR for The Malay Mail:

"...the religious authorities were at a loss to deal with the younger set of Muslims who chafe at the way they are being “managed” and not allowed to question how their creed is practised here.
The authorities reacted the only way they know how. They insisted that within the country’s borders, not only is the Sunni denomination and the Shafi’i school of jurisprudence the only right way to practise Islam, but Muslims must also accept only Jakim’s interpretation of the religion.
...younger Malaysian Muslims with access to a wider pool of information on Islam today are finding they have less in common with the country’s muftis and ulamas. As such, the Islamic religious authorities are fast losing their relevance, and with it, their iron grip on the lives of Muslims nationwide."

I'll be the first to admit that I do have an inner Shafi'i when it comes to dogs. (Yes, I know that there is a variety of opinions in the different jurisprudential schools of thought, but I'm not going there in this post.) Since I don't know if a bark is friendly or snappy, my first tendency is to jump to the other side of the sidewalk when a dog starts getting too close to me me.

I react like this despite the fact that I know the Qur'an speaks positively about dogs: an animal caught by a hunting dog is halal (5:4) and in the story of the persecuted youth hiding in a cave, a dog is stretching its forelegs at the entrance (18:18). I react like this even though I have been surprised by a farmer's dog that followed me out into a field and hung around a few metres away as if to keep guard on me as I peed. 

I am well aware that my instinctive fearful reaction to dogs and mice comes from a fear of the unknown - I'm simply not used to these animals like I am to say, cats. For that, I'm grateful and happy that there was such an event to change the attitudes, at least in this group of a few hundred Muslims in Malaysia.

Dogfies! Source: Facebook

On insulting Islam: Maznah Yusof, dog trainer

This article was first published on Muslimah Media Watch on 14 Aug 2013.

In Ramadan this year, a video made by Maznah Yusof, a 38 year-old Muslim woman dog trainer, caused controversy in Malaysia. Three years ago, she had created and uploaded a video of her and her dogs in celebration of Eid ul-Fitr. The video shows her walking her dogs on a street as the takbir (chanting on the eve of Eid ul-Fitr) is heard in the background.

At the end of the video, Maznah explains that her message was meant to show that Eid should be celebrated regardless of species (animal or human), colour (illustrated by different coloured dogs), or origin (illustrated by different breeds of dogs).

To bring across her message, she shows short scenes of her washing a dog’s paws and her own feet, wiping its face and her own face with a (different) towel, and then feeding three dogs treats that resemble the small cookies usually offered to guests during Eid.

Source: Youtube

The director-general of JAKIM, Othman Mustapha, gave two contradictory statements on the video. While he seems to agree that ‘all animals are the same, except in terms of the purification’, he also said that the ‘video gave the impression that it was allowed in Islam’.For this, she was arrested, detained and questioned for two days while being investigated under Section 298A of the Penal Code, which deals with ‘causing disharmony on grounds of religion’. The Malaysian Islamic Development Department (JAKIM) sent a report to the Malaysian Communication and Multimedia Commission (MCMC) for  action to be taken against her.

What exactly is not allowed in ‘Islam’? All four Sunni schools of thought touch on the purification of one’s self after touching a dog. The Shafii school of thought, which is followed by Malaysian religious authorities, declares a wet dog to be a heavy impurity (najis mughazallah) that requires washing with water and earth. An impurity has to be touched in order to exist. If it was simply avoided we would not need any rulings on it.

Additionally, the Maliki school of thought distinguishes between domestic and wild dogs. And where the Qur’an speaks of dogs it speaks of their benefits, as a protector of the persecuted youths in the cave (18:18) or of their abilities as hunters of our food (5:4). (See here for a video on the use of salukis as hunting dogs, and a writeup by a Malaysian veterinarian about his pet salukis).

Furthermore, Maznah herself explains that the video had been re-edited by someone else, and that she is merely showing compassion to dogs, like she would any other animal:

“Is rearing dogs something non-Islamic? I want to ask, who is actually insulting Islam? I make sure my dogs are clean. I take care of them well. So, what is the problem?”

Another quote by Othman reveals why Maznah was charged only now, three years after posting the video, and without committing a clear crime:

‘…What is demonstrated by Maznah is wrong and seen as intentional, what more (sic) when it is recorded on video for public viewing. Although some quarters see the views by JAKIM as petty and inappropriate, the fact is that it has stirred anxiety among the public.’

In fact, it was only a few weeks into Ramadan that two Malaysian Chinese bloggers caused a similar polemic. Alvin Tan and Vivian Lee posted a picture of themselves on Facebook, that suggested that Muslims break their fast with bak kut teh (Chinese pork dish). They described the dish as being delicious and placed a ‘halal’ symbol on their image. They were later charged under the Penal Code, Film and Censorship Act and Sedition Act.

Malay text in English: "Happy Breaking of the Fast (with Bak Kut Teh... fragrant, delicious, appetising!).Source: The Malay Mail

The reasons for Maznah’s arrest were not clear. She did not clearly violate the law, besides the vague charge of ‘insulting Islam’. Indeed, that is the most common accusation levelled against her by those who commented on the video, who could not see beyond the juxtaposition of something religious (takbir) and something traditionally considered irreverent (dogs).

Other government officials agreed with this sentiment. Communications and Multimedia Deputy Minister Jailani Johari, for example, labelled Maznah to be ‘morally defective’ and ‘requir[ing] rehabilitation’. Meanwhile, the secretary-general of the Malay Consultative Council, Hasan Mad, suggested that people who ‘played up sensitive issues in the country’ should be sent to a civic rehabilitation centre for guidance and counselling.

By attempting to summon Maznah for questioning, JAKIM is also acting beyond their jurisdiction as the religious body has no legal authority to question Maznah over her video.

But Maznah is standing her ground. She says she will not apologise because she has not done anything wrong:

“If I apologise over the video, it means I am submitting that I have indeed done something that is opposed to the Islamic teachings. The video did not insult Islam. Accusing me that I wanted to insult Islam is akin to defaming me.”

Finally, while this article briefly mentions that Maznah, who has short hair and dresses in masculine clothes, was dressed in a baju melayu, a traditionally male Malay outfit (versus a baju kurung, which is traditionally worn by women), none of the other articles mention her choice of masculine dress and appearance.As this fact was not explicitly linked to her alleged misdemeanours, I wonder how much of a comment like ‘morally defective’ is related to the fact that Maznah does not look like a typical Malay Muslim woman, let alone behave like one.

To me, the video is also doubly significant for showing a marginalised Malay woman caring for an animal similarly shunned in her society. The fear and unfamiliarity with dogs in Malaysian Malay society has resulted in a disproportionate amount of hostility in the name of ‘Islam’, directed towards a dog trainer who loves her animals.