A sermon manuscript dated 3 March 2023 published by MUIS preached the importance of reviving the culture of respecting differences of opinion stating:
“As believers, we must accept that differences and disagreements between ourselves are part and parcel of our normal life.”
The sermon concluded with:
“Therefore, we should remember to be open-minded when faced with opinions that are not compatible with our beliefs. This attitude of openness and tolerance in the face of differences was the guiding principle of our scholars in the past. Imam Shafi‘i once stated: ‘My opinion is the truth, but it may contain errors. Other people’s opinions may contain truth.’” [https://drive.google.com/file/d/19ceaTHfGDeB4cII4FhRaEaSClDJKPj-f/view?usp=drivesdk]
Does MUIS really act upon what they had preached in that sermon? Let us find out…
Several years before the said sermon, on 20 June 2017, MUIS had published a media statement, accusing a late Singaporean scholar, named Rasul Dahri, of having exclusivist and extreme views in Islam, not suitable for the Singapore Muslim community; alleging him of promoting enmity, strife and potentially violence. MUIS also accused him of having mistaken view on “real islam” and that his teachings are problematic; not in any way represent the views of Muslims in Singapore. MUIS further added that:
“Rasul Dahri can mislead Muslims and do great harm to the community, and to society at large.” [https://drive.google.com/file/d/1remjEBQOVjgZG0SKjbs1FMIEr0t-Mac4/view?usp=drivesdk]
Are these accusations in the media statement about Rasul Dahri true? Let us find out who Rasul Dahri truly was…
Rasul Dahri strictly adhered to the teachings of as-Salafus-Salih [the Pious Predecessors, the first and best three generations of the followers of Prophet Muhammad ﷺ (may Allah send Blessings and Peace upon him)]. He graduated from University Umm al-Qura in Mecca majoring in Syari’ah (Islamic Law), Da’wah (Invitation to Islam) and Usuluddin (Fundamentals of Islam). He had the opportunity to learn from renowned scholars of the Ummah such as Sheikh Abdul ‘Aziz ibn Baz (former Grand Mufti of Saudi Arabia), Sheikh Muhammad Salih ibn al-‘Uthaymeen, Sheikh Salih Fawzan al-Fawzan and Sheikh Muhammad Nasiruddin al-Albani.
Having studied at a university that has produced many scholars with the understanding of as-Salafus-Salih, and also the opportunity to learn from renowned sheikhs, how could this humble individual, with his views on real Islam, mislead Muslims and do great harm to the Singapore Muslim community, and to society at large?
There are nine of Rasul Dahri’s books alleged to contain extremist religious views and are banned in Singapore. On the contrary, Rasul Dahri preached Islam not solely based on his own opinions or desires. All his teachings of Islam are supported by evidences from Al-Qur’an and As-Sunnah. This is the way of as-Salafus-Salih when they preach the pure teachings of Prophet Muhammad ﷺ. Prophet Muhammad ﷺ said:
“I have left you with two things and you will never go astray as long as you hold on to them: the Book of Allah (Al-Qur’an) and Sunnah of His Prophet (As-Sunnah of Prophet Muhammad ﷺ).” [Muwatta’ Malik]
The point is, when evidences are presented to support various opinions regarding Islam, how can a person with a sound logic and fair reasoning perceives those opinions as extreme, exclusivist and able to mislead Muslims and do great harm to the Singapore Muslim community?
Smoking
One of his nine books that are banned in Singapore is titled ‘Hukum Mengenai Rokok & Mencukur Janggut’ (Ruling on Smoking & Shaving the Beard). Islam forbids everything that is harmful. It is proven that smoking significantly increases the risk of developing various serious health conditions and diseases. There is no disagreement among the physicians and sane people that smoking is harmful for health. It is harmful not only to the smoker himself but also to those around him. The evidences in Al-Qur’an and As-Sunnah that prohibit smoking are as follows:
“There is no harm or causing of harm.” [Sunan Ibn Majah (2340, 2341) and Imam al-Bayhaqi’s as-Sunan al-Kubra (11495), Dr. Abdullah al-Turki’s edition, published by Markaz Hajar (Cairo, 2011)]
“…he allows them as lawful at-Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful al-Khabaaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods).” [The Noble Qur’an, Surah Al-A’raf, verse 7:157]
“…and do not be extravagant wasters. Indeed, those who waste extravagantly are brothers of ash-Shayaateen (the devils).” [The Noble Qur’an, Surah Al-Isra’, verse 17:26-27]
“And do not kill yourselves. Indeed, Allah is Ever-Merciful to you.” [The Noble Qur’an, Surah An-Nisa’, verse 4:29]
Yet, with the explicit evidences above, there are still Muslims who opine that the ruling of smoking is Makrooh (actions that are discouraged but not strictly forbidden).
Shaving the Beard
One notable characteristic of such people is that many of them trim and style their beards to appear neat or fashionable to onlookers, intending to blend in with the surrounding society and present themselves as exemplary models to the ignorant in our Ummah. This, in turn, prompts their followers to believe that it is not obligatory to leave the beard in its natural state.
They claim that they love Prophet Muhammad ﷺ. But how can one who claims to love Prophet Muhammad ﷺ not follow this basic and simple Sunnah: to grow the beard and leave it as it is? Even worse is when they say that it is not obligatory to grow the beard because it is a matter of dispute among the scholars.
If someone believes that trimming the beard is Makruh (disliked, but not to the extent of being Haram), or that shortening the beard and keeping it neat is sufficient to be considered following the Sunnah, then, in this particular respect, he is not following the Sunnah of the Prophet ﷺ. This is because Sunnah Fi’liyyah refers to the actions or conduct practised by the Prophet Muhammad ﷺ.
They may be following the Sunnah in terms of physical appearance by keeping a beard, even if it is short and neatly trimmed. However, in terms of actions and conduct, they are not emulating the way the Prophet ﷺ kept his beard.
Furthermore, even when examined from the perspective of physical appearance, their beards are not the same as the beard of the Prophet ﷺ. The beard of the Prophet ﷺ was certainly much longer because he never trimmed or cut it.
So, how can someone claim to be imitating the Sunnah in terms of physical appearance when the beard of the Prophet ﷺ was much longer because he was not known to have ever trimmed or cut his beard?
Follow the Sunnah by emulating the actions and conduct of the Prophet ﷺ, not merely by imitating his physical appearance or clothing.
According to scholars who adhere to the understanding of as-Salafus-Salih, it is fard (obligatory) to grow the beard and leave it as it is. Prophet Muhammad ﷺ instructed us:
“Be different from the polytheists, trim closely the moustache and grow the beard.” [Sahih Muslim (259c)]
In another hadith, it is narrated:
“Cut the moustaches short and leave the beard (as it is).” [Sahih al-Bukhari (5893)]
Sheikhul-Islam Ibn Taymiyyah رحمه الله (may Allah have mercy on him) said:
“The Qur’an, Sunnah and ijma’ (scholarly consensus) all indicate that we must differ from the unbelievers in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. At-Tirmidhi reported that the Messenger of Allah ﷺ said: ‘He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.’ [Jami’ at-Tirmidhi (2695)] According to another version: ‘Whoever imitates a people is one of them.’” [Sunan Abi Dawud (4031)]
If we do not grow the beard and leave it in its natural state, not only we are disobeying the command of our Messenger ﷺ, but we will also lose out in practising the Sunnah of passing fingers through the beard when performing ablution that is mentioned in Sunan Abi Dawud (145):
“Whenever the Messenger of Allah ﷺ performed ablution, he took a handful of water and, putting it under his chin, made it go through his beard, saying: ‘HAAKADZAA AMARANEE RABBEE ‘AZZA WA JALLA (Thus did my Lord command me).’”
Do not follow those who cherry-pick from Al-Qur’an and As-Sunnah only what suits their own desires to preach or practise. We should have the mindset of Abu Bakr As-Siddiq رضى الله عنه (may Allah be pleased with him) who is known to follow every sunnah of Prophet Muhammad ﷺ. Abu Bakr رضى الله عنه said:
“I will not leave anything Allah’s Messenger ﷺ used to do except that I will also practise it, for indeed I am afraid that if I leave anything of his commands, then I would deviate (from the right path and be led astray).” [Sahih al-Bukhari (3093)]
Ruling on the Beard:
- https://islamqa.info/en/answers/9977/is-trimming-the-beard-haram
- https://islamqa.info/en/answers/1189/is-it-haram-to-shave-your-beard
- https://islamqa.info/en/answers/48960/cutting-more-than-a-handful-of-the-beard
Every Innovation in Islam is Misguidance
Another book of Rasul Dahri which is banned, titled ‘Setiap Bid‘ah Menyesatkan’ (Every Innovation is Misguidance), is actually a quote from Prophet Muhammad’s ﷺ sermon. The complete hadith is:
“Whomever Allah guides, no one can lead him astray. Whomever Allah sends astray, no one can guide him. The truest word is the Book of Allah, and the best guidance is the guidance of Muhammad. The most evil matters in religion are those that are newly invented, for every newly invented matter is an innovation, every innovation is misguidance, and every misguidance is in the Hellfire.” [Sunan an-Nasa’i (1578)]
The pure teachings of Prophet Muhammad ﷺ is perfect and complete as stated in the Noble Qur’an, Surah Al-Ma’idah, verse 5:3. The permissible is what he allows and the impermissible is what he prohibits. Therefore, any act in Islam not supported by one or more evidence from Al-Qur’an and As-Sunnah should be avoided by a Muslim. This is the tradition of as-Salafus-Salih when practising Islam. Muslims who differ with them in opinions or practices should not boycott or abandon them or else no unity or brotherhood would ever remain in the Muslim community.
There are other several Rasul Dahri’s books that are banned in Singapore which talk about innovations in Islam. These innovations are practised by Muslims who claim that they are following Ahlus-Sunnah wal-Jamaa’ah. Examples of innovations in his books are:
(1) Majlis Tahlil or Tahlilan; a ceremony or practice of reciting adhkaar (remembrances of Allah), Surah Yasin (Chapter 36 of the Qur’an) and supplications in congregation, particularly for the deceased, often followed by a meal prepared by the bereaved family for their guests. Some families organise majlis tahlil on specific days after the funeral, such as the 3rd, 7th, 40th, and 100th day.
Prophet Muhammad ﷺ and his companions never practised such an innovation. Although reciting dhikr, Qur’an and making supplications are great acts of worship, but if we recite them congregationally with the intention that the deceased will be forgiven and receive mercy from Allah, then this practice is not from the pure and complete teachings of Islam. This is why Salafism, which is the dominant Islamic ideology in Saudi Arabia, and the country that plays a key role in its global propagation, sternly rejects such practice and regards it as an innovation.
(2) Yasinan; a tradition where Muslims gather at a mosque every Thursay evening to recite Surah Yasin congregationally as an act of worship and to seek blessings. This surah is also often recited in unison by attendees during religious events or ceremonies like funerals or celebrations.
Because a specific time, Thursday evening, is being allocated and the recitation is done in congregation although no authentic evidence to that effect has been reported from the Prophet ﷺ, thus this act is an innovation and is not allowed in Islam. It should therefore be avoided.
(3) Mawlid; annual festival commemorating the birthday of Prophet Muhammad ﷺ.
The celebration of Mawlid has no basis in the Qur’an or the Sunnah. Prophet Muhammad ﷺ, his companions, and the early generations of Islam did not celebrate it. Imam ash-Shafi‘i, whose legal opinions many Muslims in Singapore claim to follow, also did not celebrate the Prophet’s ﷺ birthday.
The first records of Mawlid celebrations trace back to the Fatimid Caliphate in Egypt, approximately 5 centuries after the Prophet’s death. The Fatimids belonged to a specific sub-sect of Shia Islam known as Ismaili Shia. They traced the Imamate through Ismail ibn Ja’far, who is not one of the Imam of the Twelver Shia. They are also classified as extremist Batini Shia by Sunni scholars.
It was later adopted in the Sunni world around the 6th/7th century Hijri, credited primarily to the ruler of Irbil, Sultan Muzaffar ad-Din ibn Zain al-Din.
Because the practice was not introduced until centuries after the Prophet, it is considered as bid‘ah by the Salaf-oriented scholars. They emphasise that expressing love for the Prophet should be shown by following his teachings daily, rather than through annual celebrations.
Prophet Muhammad ﷺ reminded us:
”Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a slave. So, call me the Slave of Allah and His Messenger.” [Sahih al-Bukhari (3445)]
So what did Prophet Muhammad ﷺ do on the day of his birth? What has been reported is that he made the day of his birth a day of worship, which is different to a celebration. He was asked about fasting on Mondays, and he said:
“It is (the day) when I was born and revelation was sent down to me.” [Sahih Muslim (1162e)]
Does MUIS Operate With Justice?
Rasul Dahri’s approach on viewing the above-mentioned issues is by adhering to literal interpretation of Al-Qur’an and As-Sunnah; presenting explicit evidences from any of them. Therefore, only a narrow-minded person with hidden agendas or hatred towards the truth would accused Rasul Dahri’s teachings on real Islam as problematic, exclusivist and extreme; misleading and causing great harm to the Muslim community in Singapore.
Does MUIS intend to force the Muslim community in Singapore to agree with their views on real Islam and religious rituals which they claim are practised by Muslim scholars worldwide although not all their views correspond with the teachings of as-Salafus-Salih, what’s more Shafi‘i school of thought which is commonly followed here? Is it MUIS’s agenda to brainwash the Muslim community in Singapore?
MUIS claims in the aforementioned media statement that:
“Mr Rasul Dahri has also persistently denounced established religious rituals practised by Muslim scholars worldwide and declared those who practise it as deviating from what his own mistaken view of what is “the real Islam”.”
By accusing Rasul Dahri of having mistaken view of what is “real Islam”, is to assert that as-Salafus-Salih and those who follow them worldwide are wrong in their teachings, and only MUIS’s views are correct. Is that not exclusivist in nature and extreme? Is not MUIS’s approach promoting enmity, strife and potentially violence to those who disagree with them regarding the teachings of real Islam.
MUIS warns Muslims in Singapore that:
“Muslims are reminded that they should only seek religious education from religious teachers who are registered under the ARS. Religious teachers like Mr Rasul Dahri can mislead Muslims and do great harm to the community, and to society at large. Should they encounter any individuals teaching and preaching such ideas, they should not hesitate to report it to MUIS.”
Why is MUIS not able to embrace differences of opinion? Is MUIS act of boycotting those who differ with them in opinions justifiable? Is not Rasul Dahri their brother in Islam? Do we Singaporeans not pledge ourselves as one united people, regardless of race, language or religion and to build a society based on justice and equality?
Islam strictly prohibits boycotting of fellow Muslims and the following are the evidences for it:
“The believers are but a single brotherhood. So make peace and reconciliation between your two (contending) brothers, and fear Allah that you may receive mercy.” [The Noble Qur’an, Surah Al-Hujurat, verse 49:10]
“It is not permissible for a Muslim to shun his brother for more than three nights. When they meet, this one turns away (from that one) and that one turns away (from this one) and the best of them is the one who greets his brother first.” [Sahih al-Bukhari (6077) and Sahih Muslim (2560)]
“Do not hate one another, nor be jealous of one another; and do not desert one another, but O Allah’s worshipers! Be Brothers! And it is unlawful for a Muslim to desert his brother Muslim (and not to talk to him) for more than three nights.” [Sahih al-Bukhari (6076)]
“The one who breaks ties will not enter Paradise.” [Sahih Muslim (2556)]
“It is not allowable for a Muslim to keep apart from his brother for more than three days, for one who does so and dies will enter Hell.” [Sunan Abi Dawud (4914)]
The above are quite clear in determining that it is impermissible for a Muslim to boycott or break off ties with a fellow brother in Islam.
The scholars from the companions of Prophet Muhammad ﷺ, the Taabi’een (the generation of Muslims who followed the companions of Prophet Muhammad ﷺ), and those who came after them, when they differed in any matter, they followed the command of Allah:
“If you differ in anything amongst yourselves then refer it back to Allah and the Messenger, if you do truly believe in Allah and the Last Day. That is better and more suitable for final determination.” [The Noble Qur’an, Surah An-Nisa’, verse 4:59].
So they would discuss concerning the issue, consult and sincerely advise. Sometimes they would differ in matters linked to ‘Aqeedah (creed), as well as issues linked to actions. Yet along with such differences, they still preserved the unity and brotherhood.
Whosoever opposes Allah’s Book and As-Sunnah of His Messenger ﷺ, or that which as-Salafus-Salih of this ummah had ijma’ upon; opposing it without a justifiable excuse, then such a person has innovated something new in Islam, which is perfect and complete in its teachings. As regards differing in matters of rulings and actions, then the examples are too many to be recorded. So if every Muslim who differed in something were to be boycotted and abandoned, then no unity or brotherhood would ever remain.
So does MUIS able to accept differences of opinion? Do they act upon the teachings that they have propagated through their sermon manuscript dated 3 March 2023?
Allah says in His Book:
“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.” [The Noble Qur’an, Surah As-Saff, verse 61:2-3]
Read more about the hypocrisy of MUIS and the government of Singapore at the following link:
The Bias and Hypocrisy of MUIS (Islamic Religious Council of Singapore)