The Real Hard Truths : An Open Letter to MM Lee Kuan Yew

12/03/2011 

 

Mr Lee Kuan Yew 
Minister Mentor 
Republic of Singapore 


cc 
 

Mr S. R Nathan 

Honourable President

Republic of Singapore 

Mr Lee Hsien Loong

Honourable Prime Minister 

Republic of Singapore 

  

Dr Yaacob Ibrahim 

Minster of State In Charge of Muslim Affairs cum 

Minister of the Environment and Water Resources 

  
 

Dear MM Lee 

It is indeed encouraging that you have offered a correction on the statements you had made about the Muslim community and our national integration in your latest book " Lee Kuan Yew : Some Hard Truths to Keep Singapore Going".  


Certainly, your statements had enveloped our nation for the last few weeks with a suffocating air of silent unpleasantness and uncertainty. It was a situation which had required an urgent and genuine remedy since our racial and religious cohesion was obviously at stake. Your statements have the dangerous potential of loosening the threads which bind our nation together and it is heartening therefore to observe you acting to restrain the situation by acknowledging the fallaciousness of your statements.  

Hence my letter today, written in the same spirit. 

It is out of my concern, my deepest concern, for our national cohesion that I see the need to revisit your statements. 

Your statements in your own words are - 

 
a ) "I would say today, we can integrate all religions and races except Islam." 

b ) " I think we were progressing very nicely until the surge of Islam came and if you asked me for my observations, the other communities have easier integration -- friends, intermarriages and so on......than Muslims" 

c ) " Muslims socially do not cause any trouble, but they are distinct and separate. " 

d ) That Muslims should "be less strict on Islamic observances." 

It is an easily observable fact that the core of your statements were directed at Islam. Therefore even though your statements were about the Muslim community and its supposed failure to integrate, it is Islam which was the target for your blame and castigation.  

What make these statements extremely significant is because this is not the time you have made similar comments about Islam. There is a pattern, a trend, indeed a tradition. It is obvious that you carry a specific point of view about Islam - a viewpoint which I as a Singaporean Muslim consider necessary to address, expound and explore since that viewpoint is unhealthy in the context of our multi-racial and multi-religious nation. 


Therefore despite admitting that the Muslim community is indeed integrating, a serious problem still remains and that problem is not solved by you having stood corrected. The danger of your specific comments about Islam, past and present, to our integration process cannot be underestimated, much less ignored, whether those comments are made in the context of our national integration or otherwise. 


Certainly I'm not suggesting that your statements about Islam by themselves are enough to endanger our racial and religious harmony. That would be ridiculous. Rather the fact is your statements occur in a situation where the non-Muslim majority of our nation has been bombarded almost daily by our local mass media including the Straits Times, Today and Channelnewsasia with frightening images of Islam, images which are completely questionable in their authenticity. 
  

Therefore your statements about Islam dangerously reinforce, or making true, those images of Islam which are exploding from the pages and screens of our mass media.  
 

Having said that, least the reason for my objection is misunderstood, let me make it plain and clear now that my objection of your statements about Islam, past and present, does not arise from a sense of indignation of having Islam fairly criticised or accurately depicted. Indeed, as a Muslim I do not have a problem with criticisms made against Islam as long as those criticisms are supported by facts. 
 

Rather my objection comes from the fact that your statements about Islam, past and present, contained not a single drop of truth. 
 

On that note, I am sure that you would appreciate my utmost candour as I deliberate upon your statements that Islam hinders the integration of the local Muslim community and as such the Muslim community needs to relax its religious practices. Indeed, please excuse my bluntness but I am sure that you would wholeheartedly agree that minced words should only be reserved for discussions of unimportant matters. I am absolutely certain that you yourself would encourage unusual bluntless where our racial and religious harmony is concerned, given your utmost love for it. 
  
To borrow your own words - I have to speak candidly to be of value, but I do not want to offend you. 
 

This is indeed time for some hard truths. So let have some - for the sake of our racial and religious harmony. 

  
The hard truth is - by saying that being a true Muslim is somewhat incompatible with being a true Singaporean, you have proposed something which is blatantly false. Your statements about Islam are certainly candid but they are neither sagely nor insightful. Instead they are slanderous and defamatory because they are untrue, and indeed, they are seditious because without a doubt they promote hate for and fear of the Muslim community . Your statements are an affront to the religious reality of Islam, of what Islam really is, of what Islam actually teaches. 

  
The hard truth is - it is obvious that you have certain perceptions about Islam, and based from much of what you have been saying, past and present, you see Islam only in dark colours. While you are certainly free to believe in what your heart wants you to believe about Islam, no matter how false and silly those beliefs are, it is utterly irresponsible to share them for our public consumption. 
 

I am sure that you are still in complete possession of your legendary foresight to understand the potential impact that certain statements could have on our multi-racial and multi-religious society. This is especially so if those statements have been repeatedly made and by someone of considerable stature in society. 
 

The hard truth is - this is not the first time you have made similarly misleading and dangerous assertions, insinuations and claims about Islam and Muslims especially those which create doubts about the loyalty and commitment of the Muslim community to our national survival. Given your position as the founding father of modern Singapore , your opinions are always measured and weighed for their worth, and I dare say that these untruths about Islam which you have been propagating, past and present, are like poisonous seeds which will destroy the roots, the foundation, of our nation. 
 

In the context of our multi-racial and multi-religious society, your untrue statements about Islam are not trivial or insignificant. Indeed to imagine that they are soft in their effects on our racial and religious harmony is to betray a lack of commonsense, and to ignore those statements as immaterial is to show a frightening absence of circumspection.  
 

For example, by falsely claiming that Islam hinders our integration process or stands as a barrier to our cohesiveness, you are demonizing Islam as the enemy. By demonizing Islam, you are demonizing the Muslim community. By demonizing the Muslim community, you are endangering our national cohesiveness. 
 

You spoke of the Muslim community's need to fully integrate but the hard truth is - integration is not a one-way process. Integration requires mutual acceptance, mutual trust and mutual tolerance. These are the main ingredients in the melting pot we called Singapore, and your false statements will lead to the erosion of that acceptance, trust and tolerance. 
 

The fact is the ability of the Muslim community as a minority group to integrate successfully depends equally on the reactions and responses of the non-Muslim majority towards its efforts to become an active, integral part of the mainstream. And those reactions and responses are definitely coloured by how the non-Muslim majority views the Muslim community. 

If the non-Muslim majority is encouraged, influenced or otherwise made to believe that the Muslim community is unable to integrate unless it abandons Islam, either entirely or in parts, definitely then it will regard the failure of the Muslim community to heed your call to relax its religious commitments as a sign of disinterest, or even stubborn resistance, to the well-being of Singapore. 

  
In that scenario, the non-Muslim majority will be hesistant or may even be actively opposed to the integration of the Muslim community - that is one which refuses, with excellent reasons, to compromise on its faith in order to integrate. The non-Muslim majority may then regard whatever efforts taken by the Muslim community to gel and connect with the mainstream as being superficial and therefore valueless, no matter how genuine and true those efforts are. 

  
And when that happens, the Muslim community might begin to question its place within Singapore with adverse consequences. One segment might feel psychologically pressured to abandon or compromise on some of the teachings of Islam in order to make themselves feel acceptable or to portray to others that they are the PAP-approved type of Muslims, that is the OK Muslims. Another segment might react by withdrawing into the Muslim community, when it begins to sense that it has been forced to choose either between practising its religion or participating in the mainstream. 

Should this scenario manifest itself, either in parts or in its entirety, it is the beginning of the death for our national cohesion. 

Words and images shape perceptions and perceptions influence the manner of interactions. Ironically then, your statements about Islam, past and present, carry the potential of keeping Singapore going and going and going but in the wrong direction that is and that is perhaps the hardest truth. 

On that note, I would like to share with you several key points about Islam - points which miraculously have escaped your astute attention despite them being so fundamental to Islam - and ask that, for the sake of our racial and religious harmony, you reconsider whether what you believe about Islam are actually true should you feel the need next time to "educate" others about Islam. 

Let the facts speak for themselves. 
 

A ) Islam and Neighbourliness 

 

Let's observe the teachings of Islam on how Muslims should treat their neighbours.  
 

Since the greater part of the Muslim community lives in our public housing estates where racial quotas ensure that Muslims would always have non-Muslim neighbours, these neighbourhoods represents one of the most important mutual spaces where vital interactions could occur between the different communities. 
 
Islam simply does not tolerate the Muslim being a bad neighbour. 
 

The importance of keeping neighbourly relationship, of respecting the neighbour, of assisting the neighbour, is explicit and Islam does not exclude the non-Muslim neighbour from enjoying these divinely-sanctioned rights. 

Islam condemns the Muslim who goes to bed satisfied while knowing that his neighbour will go to bed hungry. Islam does not specify that the hungry neighbour must only be Muslim. Islam prohibits the Muslim from entering paradise if he wilfully harm or cause distress to his neighbour. Again Islam does not specify that the injured neighbour must only be Muslim. And these are just two of the many rights which Islam has given to the neighbours of the Muslim, regardless of their religion. 


The Quran states - 

1. “Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near, the neighbour who is far, the companion by your side…”[ The Quran 4 : 36] 
 

According to the celebrated scholar of Islam, Imam Abu 'Abdullah Muhammad ibn Ahmad Al-Qurthubi (1214-1273 AD ) in his exegesis of the Quran, Tafsir Al-Qurthubi, this verse is clear in its instructions to do good to one's neighbours, to fulfil their rights, to protect their properties and lives, regardless whether that neighbour is a Muslim or a non-Muslim. 

  
Among the sayings or Hadiths of the Prophet Muhammad with regards to the proper Muslim conduct with his or her neighbours include - 
 

2. "By Allah, he is not a believer ! By Allah, he is not a believer ! By Allah, he is not a believer ! '' It was asked, "Who is that, O Messenger of Allah?'' He said, " One whose neighbour does not feel safe from his evil." ( Hadith - narrated by Imam Al-Bukhari Book No.73, Hadith No. 45). 

  
3. "He will not enter paradise whose neighbour is not secure from his wrongful conduct."(Hadith - Narrated by Imam Muslim, Agreed Upon). 

  
4. "The best of companions in the sight of Allah is the one who is best to his companions, and the best of neighbours in the sight of Allah is the one who is best to his neighbour."( Hadith - Narrated by Imam Bukhari in al-Adab al-Mufrad) 
 

5. “Anybody who believes in Allah and the Last Day should not harm his neighbour, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should say what is good or keep quiet." ( Hadith - Narrated by Imam Al-Bukhari Book No. 73, Hadith No 47) 

  
6. 'A man is not a believer who fills his stomach while his neighbour is hungry.'" ( Hadith - Narrated by Imam Bukhari in Al-Adab Al-Mufrad) 

  
7. " The rights of the neighbour is that, when he is sick you visit him; when he dies, you go to his funeral; when he is poor you lend him (money); when he is in need you protect him; when he is happy you congratulate him; when he is struck with a calamity, you condole him; don't raise your building above his to cut off the wind from him; don't harm him with the good smell of your food unless you let him have part of it." ( Hadith - narrated by Imam Tabrani ). 
  
Such are the rights of neighbours in Islam that the Prophet Muhammad said - 

8. " ‘Jibreel [ Gabriel ] kept on enjoining the good treatment of neighbours to the extent that I thought that he would order us to make them our heirs.” ( Hadith - Narrated by Imam Bukhari in Al-Adab Al-Mufrad)  

Since Islam explicitly equates the level of faith of a Muslim in Allah to how he or she treats his or her neighbours, failing to be a good neighbour, he or she is exhibiting one of the signs of having no faith in Allah. Such is the beauty of Islam and in the context of our national cohesiveness, it is a truly powerful agent of integration. 

Consider this fact. 
 

By demanding that Muslims become good neighbours who in dispensing neighbourly consideration and kindness should totally disregard religious, racial and social differences, Islam ensures that Muslims would be inclusive in their good relationship with all their neighbours. Since positive action results in positive reaction, one act of inclusiveness will likely result in another act of inclusiveness, creating therefore a situation which will definitely lead to cohesiveness. 
 

A neighbour treated with kindness and respect and made to feel safe will under normal circumstances reciprocate in a similar manner. Islam therefore promotes mutual acceptance, mutual kindness, mutual understanding and mutual cooperation regardless of race or religion. 
 

Based on these clear commandments of Islam, why therefore do you claim that Islam unable Muslims to integrate ? And would you like for Muslims to be less strict in our observances of the rights of neighbours ? 

 
B ) Islam and Racial Diversity 
 

Islam preaches that there is no difference between a Malay, a Chinese, an Indian, an Arab, a Portuguese, a Chukchi, a Hottentot, an Aymara, a Dongxiang, a Merina, a Comanche, a Pomak or a Wolof. 

In the eyes of Islam, no ethnicity can claim racial superiority over others for Islam says all humanity descends from a single pair of parents. Islam absolutely rejects the notion of the Chosen People but instead Islam promotes universal brotherhood whose criteria for membership is one only and that is being human. 
  
Islam recognises the differences in skin colours and languages only as being among the symbols of Allah's majesty and existence - 

  
1. " And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours; verily in that are signs for those who know." ( The Quran 30:22) 

  
And Islam explains clearly the reason for Allah moulding humanity into different races speaking different languages practising different cultures - 

2. " O humankind ! We have created you male and female, and made you into communities and tribes, so that you may know one another. Surely the noblest amongst you in the sight of Allah is the most godfearing of you. Allah is All-knowing and All-Aware" (The Quran 49:13). 


Here Islam teaches that the differences in our races, skin colours, languages and cultures are not meant to justify discrimination, to encourage fighting, to promote segregation or hate because neither genuine honour nor true value is attached to race, language or skin colour. Rather these differences are reasons for us to cherish one another, for learning from each other, for creating harmony between us, for mutual understanding and benefit because everyone is equal. Islam teaches therefore that being racially, culturally and linguistically different are the more reason for all of us to walk side by side, hand in hand and shoulder to shoulder. 

The Prophet Muhammad said in his last sermon - 
 

3. " O people ! Remember that your Lord is One. An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a black person has no superiority over a white, nor a white person has any superiority over a black, except by piety and righteousness. Indeed the best among you is the one with piety and righteousness. " ( Hadith - Excerpt from the Prophet's Last Sermon as narrated by Imam Baihaqi). 

Indeed Islam rejects solidarity or inclusiveness base on ethnic, racial or tribal identity or interests which in Arabic is called Asabiyya. 
 

4. The Prophet Muhammad said in this regard " He is not one us who calls for Asabiyya, or who fights for Asabiyya or who dies for Asabiyya.” (Hadith - Narrated in the Sunan of Abu Dawud.) 
 

Once again, in the context of Singapore , Islam is a positive agent which promotes integration because Muslims are taught to embrace racial, linguistic and cultural diversity as part of our faith. Racism, simply put, is incompatible with faith in Islam. 

Therefore why do you say that Islam is an agent which prevents Muslims from integrating with the mainstream when the facts show otherwise ? When you said that Muslims should be less strict in our observances of Islam, is rejecting racism one of them ? 

In your book, you had claimed that Muslims as a group are less likely to partake of interracial marriages. However the perceivable facts on the ground seem to seriously contradict your claim and I dare say that of all the religious groups in Singapore, it is within the Muslim community that the incidences of interracial marriages is one of the highest, if not the highest. 

May I know what data did you use to come to your distinct and separate conclusion ? 

C ) Islam and Religious Tolerance 

As a Muslim, I unequivocally believe that Islam is the only true religion but however at the same time as a Muslim, I unequivocally believe that non-Muslims have every right to worship as they please. 


While Islam preaches that it is the only Truth, Islam also equally preaches the freedom of conscience because Islam sees no value in either blind faith or spiritual hypocrisy. Muslims therefore are principled in how we view Islam but we are also tolerant in how we view other religions. In other words, Muslims compromise without compromising because we are principled but at the same time we are supposed to be tolerant. 
 

In this matter Islam says, among others : 
  

1. " There is no compulsion in religion. Truth is clear from error " ( The Quran 2:256) 
 

2. " If it had been the Will of your Lord, they would all have believed - all who are on earth ! Will you then compel mankind, against their will, to believe ? (The Quran 10:99) 
 

3. "If then they turn away, We have not sent you as a guard over them. Your duty is only to convey (the Message).” ( The Quran 42: 48) 

4. " Clear proofs have indeed come to you; from your Lord; so whoever sees, it is for his own good; and whoever is blind [ to the Truth ] it is to his own harm. And I am not a keeper over you.” ( The Quran 6:105 ) 

  
By insisting therefore that non-Muslims have the right to believe in what their hearts believe to be true, Islam has laid a solid foundation in the relationship 

between the Muslim and non-Muslim. Indeed, Islam emphasizes that the non-Muslim is not to be injured, harmed, embarrassed or distressed on the account of his faith. 

  
In the Charter of Privileges sent by the Prophet Muhammad to the Christians of Najran, we read - 

  
5. " This is a message from [Prophet] Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion [in religion] is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. 

No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. 

If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their Churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation (of Muslims) is to disobey this covenant till the Last Day (end of the world). " 

  

Not only that, Islam explicitly advocates peaceful dialogues and co-existence between Muslims and non-Muslims. The Quran is explicit in how Muslims should behave when calling others to Islam for example by employing tact, logic and politeness ; that Muslims have to respect the religious choices of non-Muslims without being judgmental or hurtful and that Muslims must behave with kindness and fairness towards those non-Muslims who desire peaceful co-existence, where the Quran clearly equates that kindness and fairness with Allah's love. 

  

In this regard, the Quran says - 

  
6 " Invite all to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious. Your Lord knows best, who have strayed from His Path, and who have received guidance. " ( The Quran 16 :125). 

  
7. "And argue not with the People of the Book [ Christians and Jews ] unless it be in a way that is better, save with such of them as do wrong; and say ' We believe in that which has been revealed to us and to you; and our God and your God is one and unto Him we submit [ in Islam] ' " ( The Quran 29:46) 
 

8. "Say: 'O People of the Book [ Jews and Christians ] ! Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah.' If then they turn back, say you: 'Bear witness that we (at least) are Muslims (bowing to Allah's Will).' ( The Quran, 3 : 64) 

  
9. "Allah does not forbid you, with regard to those who do not fight against you for your faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah love those who are just.” (The Quran 60: 8).  

  
Again, what Islam preaches with regards to freedom of religion is a powerful agent of cohesiveness. When Muslims treat non-Muslims with kindness and fairness as demanded by Islam, that would influence how the non-Muslim majority view the Muslim community in a way which inculcate trust, tolerance and acceptance.  

  
Given the fact that Singapore preaches religious harmony and Islam preaches the same by preaching the freedom of religion, why do you claim that Islam hinders Muslims from integrating with the non-Muslim majority ? Should Muslims then be less strict in showing tolerance and understanding towards non-Muslims ? 

   

D ) Islam And Social Stability 

 
Islam has placed upon Muslims the highest set of moral and ethical standards. Islam prohibits morally irreprehensible and socially disruptive behaviours including lying, cheating, murder, rape and stealing.  

While these prohibitions are placed by Islam on the Muslim, they are not reserved exclusively for his relationship with other Muslims. Islam demands that the Muslim is absolutely, without question, inclusive in how he observes these commandments. 


Therefore in Islam, stealing is a sin regardless from whom the item is stolen. In Islam, lying is a sin regardless to whom the lying is done. In Islam, it is a sin to enter another person's house without permission, regardless to whom the house belongs. In Islam, it is a sin to do bodily harm regardless to whom the harm is done.  


The Quran says - 

  
1. " Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition." (The Quran 16 : 90 ) 
  

And that Muslims must only - 

  
2. "Help one another in goodness and piety, and do not help one another in sin and aggression. " ( The Quran 5: 2 ) 

  
Let us read about some of the things in this regard which Muslims are commanded to do by Islam - 

  
Honesty in Business -  

3. "Woe to those that deal in fraud ; those who, when they have to receive by measure from men, demands full measure, but when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account ? " (The Quran 83:1-4) 
  
4. “ Give full measure when you measure, and weigh with a balance that is straight : that is the most fitting and the most advantageous in the final determination. “ (The Quran 17:35 ) 


5. " Give full measure and full weight in justice, and wrong not people in respect of their goods." ( The Quran 11: 85) 

  
Therefore when Muslims deal with non-Muslims honestly and with integrity when they conduct business as commanded by Islam, it promotes cohesiveness. 

  
Trustworthiness - 

6. " Verily! Allah commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He gives you! Truly, Allah is Ever All-Hearer, All-Seer." ( The Quran 4:58) 

7. " And if one of you deposits a thing on trust with another, let the trustee discharge his trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it ; his heart is tainted with sin. And Allah Know all that you do." ( The Quran 2 : 283) 

  
Therefore when Muslims show that they are trustworthy as commanded by Islam even when dealing with non-Muslims, it promotes cohesiveness. 
  

Speaking the Truth - 

 8. " You fabricated it with your own tongues, and the rest of you repeated it with your mouths without proof. You thought it was insignificant, when it was, according to Allah, tremendous. " ( The Quran 24 : 15 ) 

  
9. "And cover not Truth with falsehood, nor conceal the Truth when you know (what it is)." ( The Quran 2:42) 
 

And among the sayings of the Prophet Muhammad in this matter - 

  
10. "Woe to him who tells lies to make people laugh -- Woe to him -- Woe to him " ( Hadith - narrated by Imam Ahmad & Tirmidhi ) 

  
When non-Muslims see that as a matter of faith Muslims should not lie, that promotes cohesiveness. 

 
Forgiveness & Mercifulness 
 

11. "Repel evil with that which is best. " (The Quran 23:96 ) 
 

12. "Those who spend (benevolently), whether in prosperity, or in adversity; who restrain anger, and pardon people ; for Allah loves those who do good. " ( The Quran 3:134 ) 

  
13. " Those who avoid the greater sins and shameful deeds, and, when they are angry even then forgive." ( The Quran 42 : 37 ) 
 

14. " But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs. " ( The Quran 42:43 ) 

  
15. " Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them Your mercy even as they cherished me in childhood." ( The Quran 17 : 23-24 ) 
 

And among the sayings of the Prophet Muhammad in this matter - 

16. "Show mercy and you will be shown mercy. Forgive and Allah will forgive you." ( Hadith - narrated by Imam Bukhari in Al-Adab Al-Mufrad)  

17. "May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans.'' ( Hadith - narrated by Imam Bukhari : Hadith No: 1368 in Riyadhus Solihin ) 

  
Not only that, Islam commands mercy to animals as well - 

  
18. " Ibn `Abbas said: The Prophet, peace and blessings be upon him, forbade that animals be made to fight each other, thus denouncing people’s habit of goading animals into fighting each other until one of them was pecked or gored to death, or close to it.' " ( Hadith - narrated by Imams Tarmidzi and Abu Daud). 

When Muslims are forgiving and easy, as commanded by Islam, when dealings with slights, insolence, rudeness and all sorts of incivilities when dealing with others including non-Muslims, that promotes cohesiveness. 
  

Good Manners & Politeness 

  
19. "Nor walk on the earth with insolence: for you can not rend the earth asunder, nor reach the mountains in height." ( The Quran 17 : 37 ) 

  
20. "And swell not your cheek (for pride) at men, nor walk in insolence through the earth; for Allah doesn't love any arrogant boaster." (The Quran, 31:18) 

21. " O you who believe, do not enter homes other than yours without permission from their inhabitants, and without greeting them. This is better for you, that you may take heed. If you find no one in them, do not enter them until you obtain permission. If you are told, "Go back," you must go back. This is purer for you. Allah is fully aware of everything you do. " ( The Quran 24 : 27-28) 

 
And among the sayings of the Prophet Muhammad in this matter - 

  
22. "'The best amongst you are those who have the best manners and character.' ( Hadith - narrated by Imam Bukhari, Volume 4, Book 56, Number 759 ) 

23. "There is no wisdom better than prudence, nor any piety better than refraining from the unlawful, nor any nobility better than polite manners" ( Hadith - narrated by Ibn Hibban) 

24. “He is not one of us who does not show mercy to our young ones and respect to our elders. " ( Hadith - narrated by Imam Abu Daud)   

25 . " Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays the trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.'' ( Hadith - narrated by Imams Bikhari and Muslim : Hadith no. 690 in Riyadhus Solihin ) 

Again, by commanding Muslims to conduct themselves with the best of behaviours, even with non-Muslims, Islam promotes cohesiveness.  

Similarly, Islam's prohibitions on gambling, murder, drinking, bribery, usury, drug abuse and committing suicide also without a doubt can play cohesive roles. Since these problems have the potential of upsetting social peace and unity, Islam contributes to the security and stability of our nation by commanding Muslims to reject them. 

The Quran says, among others - 

  
26. "They ask you concerning wine and gambling. Say: 'In them is great sin, and some profit for men; but the sin is greater than the profit." (The Quran 2:219). 
 

27. "And do not kill yourselves. Surely, Allah is Most Merciful to you". (The Quran 4 : 29) 
 

28. " Those who devour usury will not stand except as stand one whom the Evil one by his touch has driven to madness. That is because they say: “Trade is like usury,” but Allah has permitted trade and forbidden usury. " ( The Quran 2:275 ) 

29. "Kill not your children for fear of poverty; it is We who provide for them and for you. Surely, killing them is a great sin. " ( The Quran 17:32 ) 

30. "When news is brought to one of them of the birth of a female child, his face darkens and he is filled with inward grief. With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on contempt or bury her in the dust? Ah! what an evil they decide on ! " ( The Quran 16 : 59 ) 

And in one single verse, Islam solves our loan-shark problem - 

31. " If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if you remit it by way of charity, that is best for you if you only knew." ( The Quran 2:280 ) 

And in this matter, the Prophet Muhammad said - 

32. "He who likes Allah to deliver him from the calamities of the Day of Resurrection, let him either give respite to a debtor or grant him remission (of loans) in straitened circumstances.'' [Hadith - narrated by Imam Muslim : Hadith no 1369 in Riyadhus Solihin.]. 

Not only does Islam commands Muslims to refrain from immoral and unethical behaviours, Islam insists that Muslims must not allow personal feelings or agendas to prevent them from doing what is fair and just, even if it is against their ownselves. 

Islam leaves no room for moral or ethical double standards. 


In this regard the Quran says - 

33. "O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do " ( The Quran 5 : 8 ) 


34. " O you who believe! Be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. " ( The Quran 4 : 135 ) 

Given that Islam preaches stability within oneself, family, community, society and nation by commanding certain behaviours and prohibiting certain behaviours, why do you claim that Islam causes Muslims to be distinct and separate from the mainstream ? 

Which part of what I have quoted above about Islam is not Singaporean in letter and spirit ? 
  

E ) Islam and Social Responsibility 
 

Islam stands for the right to accumulate wealth as long as they are gained through proper and moral channels but Islam equally opposes any exploitation and oppression of the poor. In a Muslim society which practices Islam as it should be practiced, any economic growth or boom will necessarily benefit the poor and downtrodden regardless of religion. 

In one celebrated case, the then Caliph Umar Al-Khattab ( c. 581-644 ) who ruled the Islamic state saw an old Jewish man begging on the streets of Medina, reduced to such a condition because he was too old and weak to work for his needs. After learning of his situation, Caliph Umar Al-Khattab took the old Jewish man home, prepared food for him and even fed him with his own hands. The Caliph then issued an edict to the treasurer of the state exchequer that the Jewish man and everyone like him be granted a regular daily expenses for their livelihood and that amount should be enough for them as well as their dependents. 
 

While Islam recognises economic gaps and different social standings within society as inevitable and natural, it acts to maintain social balance by establishing steps to promote social equitability.  
The Quran commands economic assistance to those who need it whether in the form of Zakat, which is obligatory, or other ways such as sadaqah or charity - 

  
1. " Those among you who are blessed with resources and wealth shall be charitable towards their relatives, the poor, and those who have immigrated for the sake of Allah. They shall treat them with kindness and tolerance; do you not love to attain Allah's forgiveness? Allah is forgiving, Most Merciful. " (The Quran 24:22 ) 

2. " Give to the near of kin his due, and also to the needy and the wayfarers. Do not squander your wealth wastefully..." (The Quran 17:26 - 27) 

3 " Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity.." ( The Quran 2 : 83 ) 

4. " Tell those of My servants who believe that they should establish prayer and spend, both secretly and openly, out of what We have provided for them before there arrives the Day when there will be no bargaining, nor any mutual befriending." ( The Quran 14:31). 


5. " And those in whose wealth is a recognised right for the needy who asks and for the needy who doesn't ask..." ( The Quran 70: 24 -25) 

And among the sayings of the Prophet Muhammad in this regard -  

6."The person who strives on behalf of the widows and the poor is like those who strive in the way of Allah and like those who fast in the day and pray at night." ( Hadith - narrated by Imam Bukhari in Al-Adab Al-Mufrad) 

7." The best house among the Muslims is the house in which orphans are well treated. The worst house among the Muslims is the house in which orphans are ill treated. " ( Hadith - narrated by Imam Bukhari in Al-Adab Al-Mufrad) 

Not only that, Islam goes further to maintain this social balance by saying that it is a sin to recall or invoke a charitable act or to utter words of condemnation or rebuke towards those the charity is given. The Quran says - 
 

8. " O Believers ! Do not nullify your acts of charity by stressing your benevolence and causing hurt as does he who spends his wealth only to be seen by men and does not believe in Allah and the Last Day. The example of his spending is that of a rock with a thin coating of earth upon it: when a heavy rain smites it, the earth is washed away, leaving the rock bare; such people derive no gain from their acts of charity." ( The Quran 2:264) 

9. “ Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve. Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing. “ ( The Quran 2 : 262-263 ) 

Indeed, Islam equates true faith in Allah with genuine social conciousness about the needs of those less fortunate. The true Muslim is one who cares about the welfare of others. 


In this regard, the Quran says - 
  

10. " See you not the one who denies the day of Judgment to come ? That is the one who treat the orphans with harshness, and encourages others not to feed the indigent. So woe to those who pray ; who are unmindful of their prayers, those who want to be seen at worship, but yet refuse others small kindnesses. " ( The Quran 107 : 1- 7 )  

Given these facts, which command Muslims to be aware of the needs of society, of the poor and downtrodden, to give without concern for religious differences, why then do you claim that Islam prevents Muslims from gelling with the mainstream ? Which one of these commandments do you prefer Muslims to be less strict about ? 

 

F ) Islam And Economic Stability 

Islam demands that Muslims work for their sustenance and to work hard and honest. Islam does not encourage Muslims to beg or to depend on others for their needs when nothing prevents them from working. In Islam, earning an honest livelihood is an act of 'worship' and Islam unabashedly promotes economic sufficiency for self, family, community and nation. 

In Islam, being rich or economically well-off does not contradict a life of spirituality because Islam promotes and provides for a balance. 

In this regard, the Quran says - 

1. " And seek, in that which Allah has given you, the home of the hereafter; and do not neglect your share of the life in this world; and do good to others as Allah has done good to you. “ ( The Quran 28: 77) 
 

2. "And when the prayer is finished, then disperse you through the land, and seek of the bounty of Allah. and celebrate the Praises of Allah often : that you may prosper. ( The Quran 60 : 10 ) 
 

3." It is He who has made the sea subject, that you may eat thereof flesh that is fresh and tender, and that you may extract therefrom ornaments to wear; and you see the ships therein that plough the waves, that you may seek (thus) of the bounty of Allah and that you may be grateful." ( The Quran 16 : 14 ) 
 

4. " It is He Who has made the earth manageable for you, so traverse you through its tracts and enjoy of the sustenance which He furnishes: but unto Him is the Resurrection." (The Quran 67 : 15 ) 

And the sayings of the Prophet Muhammad - 


5." Trying to earn a lawful livelihood is an obligation like the other obligation (in Islam) ". ( Hadith - narrated by Imam Baihaqi ) 
 

6. " When a man spends to support his family hoping for Allah's reward it is counted for him as charity " ( Hadith - narrated by Imams Bukhari & Muslim ) 


7. " No one has ever eaten better food than what he eats from the work done by his hands .." ( Hadith - narrated by Imam Bukhari ) 
  

While Islam demands social security for the poor, orphans and others who may not have means or ways to fend for themselves, Islam preaches that to give is better than to receive as in this saying of the Prophet Muhammad - 

8. "The upper hand is better than the lower one." ( Hadith - narrated by Imams Bukhari, Muslim and Ahmad ) 

Therefore Islam besides extolling the merits of charity, it encourages Muslims to work and be in a position to contribute to society at large. 

Between preaching the merits of economic self-sufficiency on one hand and the need to be socially conscious on the other, it is hard to argue that Islam hinders the Muslim community from integrating or contributing to our national cohesiveness. 

  

Dear Minister Mentor Lee, 
 

If not out of concern for excessiveness, I would have reinforced the above points with even finer details and I would have filled pages upon pages with what are irreproachable facts. However I do believe that the facts I've demonstrated above, little and brief as they are, are enough to show that your statements about Islam are false. 
 

Obviously, there is no truth, not even a pinch of it, to your statements that Islam somehow handicaps Muslims from functioning in a multi-racial and multi-religious society, from being vibrant and active, from being accommodating and compassionate, from being confident and inclusive. 

Indeed, far from telling Muslims that we should be less strict in our religious observances, you should be telling us to learn, understand and practice Islam better. 

You did not offer even the tiniest morsel of evidence from the teachings of Islam to prove that Islam hinders the Muslim community from successfully interacting and integrating with the non-Muslim majority, and you are most welcomed to provide your evidence now. 

Thus far what you have provided for evidence are a few examples. However, these examples can only be correctly described as deceptive. They are hollow in substance, weak in foundation and indeed rather childish in nature. 

For example, you have referred to your past experiences of sharing food and wine with certain Muslim individuals and how that has changed with increased understanding and practice of Islam. You complained how that is destructive to our integration process even though the facts actually show the feebleness of your complaint. 

The fact is Islam is not the only religion which prohibits its followers from taking certain kinds of foods and drinks. Hindus are forbidden from taking beef, and the upper caste Brahmins among them are not allowed to eat any kind of meat. Similarly many Chinese prohibit themselves from eating beef while some others refrain from eating meat entirely. Jews, if they follow their Torah, are not allowed to eat pork and anything which combines meat and milk together.

Even among the atheists and agnostics of our population, many are vegetarians on the ground of what they perceived as either health or moral concerns associated with meat consumption. And some non-Muslims do not eat pork on health grounds. 

Therefore to suggest, claim or insinuate that Islam's dietary requirements hinder integration, is to suggest, claim or insinuate that Singaporean Hindus, Jews and a huge segment of the Chinese population are hindering themselves from integrating by refusing to eat certain kinds of foods. 

Yet I have never read or heard you making this claim when the circumstances are exactly the same. You have only singled out Islam and Muslims whenever you use this example on several occasions and that in itself is suspicious.  


If you decide to argue that our national cohesiveness suffers when Muslims refuse to eat at the same table where certain non-halal foods are consumed, it is equally an inane argument. As a Muslim, I would not be offended if a Hindu friend or colleague refuses to eat at the same table with me where beef is served, and even if he does not mind sitting at that table, I certainly do not expect him to pass to me a plate or bowl of that or this beef dish. 

This is called a little common courtesy. 

It is absolutely incredulous when you fight for the importance of the lunch table as a common space when at the same time you constantly offer statements which constrict the larger common spaces between the non-Muslim majority and the Muslim community.  

By painting Islam as the enemy of our national cohesion, you can only poisoned the way the non-Muslim majority looks at the Muslim community. By misrepresenting Islam as distinct and incompatible with the letter and spirit of Singapore, you can only poisoned the common spaces in our workplaces, within our schools, around our neighbourhoods, on our streets, along our common corridors. 

If indeed our national cohesiveness is to be found lacking in the future, I dare say the reason certainly does not lie with Islam or the Muslim community. 

I am a Singaporean Muslim and I know my religion, what it is and what it is not. 

I hereby officially register my utmost objection to your untrue statements about Islam, past and present, which can only breed suspicions, ill-will, resentment, intolerance and uncertainty within the non-Muslim majority towards the Muslim community. Again, your opinions about Islam, by and large, are neither sagely nor insightful but defamatory and seditious, and for the sake of our racial and religious harmony, I ask that you reconsider sharing your opinions unless they can be supported by facts. 

It is this hardest truth which will keep Singapore going in the right direction. 

  

Regards 
  

Faris Osman Abdat 

note : This letter was sent as an email to MM Lee, all Members of Parliament, other officers of the government of Singapore in the various ministries and departments & various members of the Muslim community. 

Until now, this official letter of protest has not received any reply.