Brief History of Da'wah and Islamic Education in Singapura (Singapore

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2016))
LESSON # 10LESSON # 10
BRIEF HISTORY OF DA’AWAH ANDBRIEF HISTORY OF DA’AWAH AND
ISLAMIC EDUCATION INISLAMIC EDUCATION IN
SINGAPURA (SINGAPORE)SINGAPURA (SINGAPORE)
Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
UPDATED – 6UPDATED – 6 April 2016April 2016
BATCH # 5 INTAKE
– [ January - May 2016 ] Intermediate Level course in English for AdultsIntermediate Level course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
And say: O Lord! Increase for me my knowledgeAnd say: O Lord! Increase for me my knowledge

18 weekly class started:18 weekly class started:
20 JANUARY 201620 JANUARY 2016
Every Wednesday night @Every Wednesday night @
8pm – 10pm8pm – 10pm
Wisma Indah, 450 ChangiWisma Indah, 450 Changi
Road, #02-00 next toRoad, #02-00 next to
Masjid KassimMasjid Kassim
TOPICS – 6 APRIL 2016TOPICS – 6 APRIL 2016
Intermediate Level courseIntermediate Level course
in English for Adultsin English for Adults

PREVIOUSLY EXPLAINEDPREVIOUSLY EXPLAINED

““It is He (Allah) Who has sent amongst the Unlettered aIt is He (Allah) Who has sent amongst the Unlettered a
messenger (Muhammad) from among themselves, tomessenger (Muhammad) from among themselves, to
rehearse to them His Signs (rehearse to them His Signs (YATLU-AAYAA-TIHIYATLU-AAYAA-TIHI) , to sanctify) , to sanctify
them (them (YUZAK-KEE-HIMYUZAK-KEE-HIM), and to instruct them in Scripture), and to instruct them in Scripture
((KITABKITAB ) and Wisdom () and Wisdom (HIKMAHHIKMAH )― although they had been,)― although they had been,
before, in manifest error―before, in manifest error― .“.“
((Qur’an: Jumu’ah: 62: 2Qur’an: Jumu’ah: 62: 2))

““As well asAs well as (to confer all these benefits upon) others of them, who(to confer all these benefits upon) others of them, who
have not already joined themhave not already joined them: and He is Exalted in Might, Wise.”: and He is Exalted in Might, Wise.”
((Qur’an: Jumu’ah: 62: 3Qur’an: Jumu’ah: 62: 3))

“Such is the Bounty of Allah, which He bestows on whom He will:
and Allah is the Lord of the highest bounty.”
(Qur’an: Jumu’ah: 62: 4)

““Verily those who truly fear Allah from among His Servants,Verily those who truly fear Allah from among His Servants,
those who have knowledge (those who have knowledge (AL-’ULAMAAL-’ULAMA): for Allah is): for Allah is
Exalted in Might, Oft-Forgiving.Exalted in Might, Oft-Forgiving.““
((Qur’an: Fatir: 35: 28Qur’an: Fatir: 35: 28))

““ Allah will raise up, to (suitable) ranks (and degrees), those ofAllah will raise up, to (suitable) ranks (and degrees), those of
you who believe and who have been granted Knowledgeyou who believe and who have been granted Knowledge
((UU-TUL-’ILMAUU-TUL-’ILMA): and Allah is well-acquainted with all ye): and Allah is well-acquainted with all ye
do.”do.”
((Qur’an: Mujadilah: 58: 11Qur’an: Mujadilah: 58: 11))

““Those who listen to the Word, and follow the best (meaning) in it:Those who listen to the Word, and follow the best (meaning) in it:
those are the ones whom Allah has guided, and those are the onesthose are the ones whom Allah has guided, and those are the ones
endued with understanding.”endued with understanding.”
((Qur’an: Az-Zumar:39:18Qur’an: Az-Zumar:39:18))

He (Allah) grants wisdom to whom He pleases; and he toHe (Allah) grants wisdom to whom He pleases; and he to
whom wisdom is granted receives indeed a benefitwhom wisdom is granted receives indeed a benefit
overflowing; but none will grasp the message but men ofoverflowing; but none will grasp the message but men of
understandingunderstanding.“.“
((Qur’an: Baqarah: 2: 269Qur’an: Baqarah: 2: 269))

““Invite (all) to the way of thy Lord with wisdom (Invite (all) to the way of thy Lord with wisdom (BIL-BIL-HHIKMAHIKMAH) and) and
beautiful preaching (beautiful preaching (MAU-’IZAH-MAU-’IZAH-HHASANAHASANAH); and argue with them in); and argue with them in
ways that are best and most gracious (ways that are best and most gracious (JAADIL-HUM-BIL-LATI -HIYAJAADIL-HUM-BIL-LATI -HIYA
AAHHSANSAN): for thy Lord knows, best who have strayed from His Path,): for thy Lord knows, best who have strayed from His Path,
and who receive guidance. “and who receive guidance. “
((Qur’an: an-Nahlu: 16: 125Qur’an: an-Nahlu: 16: 125))

““O Prophet! Truly We have sent thee as a Witness (O Prophet! Truly We have sent thee as a Witness (SHAAHIDAHSHAAHIDAH), a), a
Bearer of Glad Tidings (Bearer of Glad Tidings (MUBAS-SHIRAHMUBAS-SHIRAH), and a Warner (), and a Warner (NADZEERAHNADZEERAH)―)―
And as one who invites to Allah's (Grace) by His leave (And as one who invites to Allah's (Grace) by His leave (DAA-’IYANDAA-’IYAN
ILALLAAHILALLAAH) , and as a Lamp spreading Light () , and as a Lamp spreading Light (SIRAAJAN MUNEERAHSIRAAJAN MUNEERAH).”).”
((Qur’an: Ahzab: 33: 45-46Qur’an: Ahzab: 33: 45-46))

NOW TO CONTINUE ….NOW TO CONTINUE ….

STRATEGIC LOCATION OF THE NUSANTARA
SINGAPURASINGAPURA

Historically, Temasik belonged as part of the ancient Malay kingdom of
Langkasuka-Pattani which referred to as as “Hujung Tanah” (Tip of the
hinterland, Peninsula) or “Pulo Ujung” (island at the tip).
It was already known for its strategic position and was prized by
subsequent power of the Siamese, Srivijaya, Majapahit and the Malaka
Sultanate – long before the coming of the Western imperialists.
It was renamed Singapura by a princeIt was renamed Singapura by a prince SANG NILA UTAMASANG NILA UTAMA ((Sri MaharajaSri Maharaja
Sang Nila Utama Parameswara Batara Sri Tri BuanaSang Nila Utama Parameswara Batara Sri Tri Buana)) from Palembangfrom Palembang
from the waning SRIVIJAYA empire.from the waning SRIVIJAYA empire.

There were several Maharajah(kings) that ruled Singapura -There were several Maharajah(kings) that ruled Singapura -
reference "reference "Sejarah Raja-raja Melayu SingapuraSejarah Raja-raja Melayu Singapura" (by Haji Agoes Salim)" (by Haji Agoes Salim)
(1) Sang Nila Utama(1) Sang Nila Utama a.k.a. Sri Maharaja Sang Nila Utamaa.k.a. Sri Maharaja Sang Nila Utama ParameswaraParameswara
Batara Sri Tri BuanaBatara Sri Tri Buana ( 1299-1347 M)( 1299-1347 M)
(2) Raja Kecil Besar a.k.a, Paduka Seri Pikrama Wira (1347-1362 M)(2) Raja Kecil Besar a.k.a, Paduka Seri Pikrama Wira (1347-1362 M)
(3) Raja Muda a.k.a. Seri Rana Wira Kerma (1362-1375 M)(3) Raja Muda a.k.a. Seri Rana Wira Kerma (1362-1375 M)
(4) Dasia Raja a.k.a. Paduka Seri Maharaja (1375-1388 M)(4) Dasia Raja a.k.a. Paduka Seri Maharaja (1375-1388 M)
(5) Paduka Sri Maharaja(5) Paduka Sri Maharaja ParameswaraParameswara a.k.a. Raja Iskandar Shah (1388-a.k.a. Raja Iskandar Shah (1388-
1391 M)1391 M)

It was this last king of Singapura that fled the island forIt was this last king of Singapura that fled the island for MUARMUAR, just, just
before thebefore the MAJAPAHITMAJAPAHIT underunder PATIH GAJAH MADAPATIH GAJAH MADA, came to attack it., came to attack it.
This last king, was theThis last king, was the PARAMESWARAPARAMESWARA who foundedwho founded MALAKAMALAKA . He later. He later
embraced Islam and this Sultanate became dominant with the protectionembraced Islam and this Sultanate became dominant with the protection
of the Chinese Emperor from the threat ofof the Chinese Emperor from the threat of SIAMESESIAMESE invasion.invasion.

WhenWhen MALAKAMALAKA fell to the Portuguese in 1511CE, the last Sultan atfell to the Portuguese in 1511CE, the last Sultan at
MALAKAMALAKA retreated toretreated to JOHOR LAMAJOHOR LAMA (Kota Tinggi) and started the(Kota Tinggi) and started the JOHOR-JOHOR-
RIAU-LINGGARIAU-LINGGA empire. Singapura was already an important trading portempire. Singapura was already an important trading port
for this kingdom with the Sultan’sfor this kingdom with the Sultan’s SHAHBANDARSHAHBANDAR (Harbour Master to(Harbour Master to
collect taxes from ships trading in this region) stationed atcollect taxes from ships trading in this region) stationed at Tanjung RhuTanjung Rhu
(according to a Portuguese map – ref: Emeritus Prof. Khoo Kay Kim).(according to a Portuguese map – ref: Emeritus Prof. Khoo Kay Kim).

This Melaka Sultanate which had relocated in Johore Lama continuedThis Melaka Sultanate which had relocated in Johore Lama continued
until its last Sultan Mahmud was assassinated in Kota Tinggi. He dieduntil its last Sultan Mahmud was assassinated in Kota Tinggi. He died
leaving no heir to continue the line.leaving no heir to continue the line.
With consultations among theWith consultations among the ORANG BESARORANG BESAR, especially the, especially the
Temenggong of Muar who was the late Sultan’s uncle, they choseTemenggong of Muar who was the late Sultan’s uncle, they chose
Bendahara Abdul Jalil of Pahang to succeed as the new Sultan ofBendahara Abdul Jalil of Pahang to succeed as the new Sultan of JOHOR-JOHOR-
RIAU-LINGGARIAU-LINGGA, whilst the kingdom were decentralized to be administered, whilst the kingdom were decentralized to be administered
under fiefdom of theunder fiefdom of the RAJA TEMENGGONGRAJA TEMENGGONG of Muar,of Muar, TEMENGGONGTEMENGGONG ofof
Johor based in Singapore, and theJohor based in Singapore, and the YAM TUAN MUDAYAM TUAN MUDA overseeing Riau.overseeing Riau.
This was short-lived whenThis was short-lived when RAJA KECHIKRAJA KECHIK from Sumatra invaded to claimfrom Sumatra invaded to claim
the throne after deposing the Sultan Abdul Jalil, who was laterthe throne after deposing the Sultan Abdul Jalil, who was later
assassinated in Pahang.assassinated in Pahang.

The role of theThe role of the BugisBugis princesprinces and their influence upon the Malayand their influence upon the Malay
Sultanates must be noted. With their help, the Sultanate ofSultanates must be noted. With their help, the Sultanate of JOHOR-RIAU-JOHOR-RIAU-
LINGGALINGGA was restored back to the Bendahara Abdul Jalil’s line.was restored back to the Bendahara Abdul Jalil’s line.
Since then, relative peace was restored and in theSince then, relative peace was restored and in the RIAURIAU island under thisisland under this
Sultanate, specifically inSultanate, specifically in BINTAN-PENYENGATBINTAN-PENYENGAT, it became one of the, it became one of the
centre of Islamic learning and Malay literary works, which grew incentre of Islamic learning and Malay literary works, which grew in
importance.importance.
As has been explained, Islamic scholars of theAs has been explained, Islamic scholars of the NUSANTARANUSANTARA was freelywas freely
engaged in spreading Islam throughout the rest of the archipelago.engaged in spreading Islam throughout the rest of the archipelago.
Alliances forged by Muslim princes with other regional chieftains,Alliances forged by Muslim princes with other regional chieftains,
expanded their sphere of influence, as well as for Islamic Da’wah.expanded their sphere of influence, as well as for Islamic Da’wah.

Thus it was, that with the coming of the Western imperialist, the spread ofThus it was, that with the coming of the Western imperialist, the spread of
Islam to outer parts received tremendous impetus – into theIslam to outer parts received tremendous impetus – into the NATUNAS,NATUNAS,
BRUNEI, SULU, ZAMBOANGA, MAKASSARBRUNEI, SULU, ZAMBOANGA, MAKASSAR, etc., etc.
Stamford Raffles who had deep knowledge ofStamford Raffles who had deep knowledge of JAVAJAVA and theand the NUSANTARANUSANTARA,,
had been keen to colonise Singapore for the British empire.had been keen to colonise Singapore for the British empire.
His opportunity came when the last Sultan Mahmud of the BendaharaHis opportunity came when the last Sultan Mahmud of the Bendahara
Abdul Jalil’s Dynasty which ascended the Johor-Riau-Lingga Sultanate basedAbdul Jalil’s Dynasty which ascended the Johor-Riau-Lingga Sultanate based
in Pahang and later in Lingga, died.in Pahang and later in Lingga, died.
This last Sultan died left the throne to disputed by two of his sons:This last Sultan died left the throne to disputed by two of his sons: TENGKUTENGKU
LONGLONG ((HUSSAINHUSSAIN) and younger brother) and younger brother TENGKU ABDUL RAHMANTENGKU ABDUL RAHMAN who waswho was
much favoured by courtiers holding the “much favoured by courtiers holding the “Royal RegaliaRoyal Regalia” in BINTAN.” in BINTAN.

InIn 18191819 Raffles broughtRaffles brought TENGKU HUSSAINTENGKU HUSSAIN with thewith the TEMENGGUNGTEMENGGUNG (the(the
Chieftain governing Singapura for the Sultan), to have him installed asChieftain governing Singapura for the Sultan), to have him installed as
Sultan of Singapore, although he was never regarded as successor of theSultan of Singapore, although he was never regarded as successor of the
JOHOR-RIAU-LINGGAJOHOR-RIAU-LINGGA Sultanate based inSultanate based in PenyengatPenyengat. This was so that a. This was so that a
treaty ceding the island to the British could be signed and sealed.treaty ceding the island to the British could be signed and sealed.
Although Sultan Hussain was never recognised as successor to theAlthough Sultan Hussain was never recognised as successor to the
JOHORJOHOR throne, and his coronation was without the importantthrone, and his coronation was without the important
ceremonial “ceremonial “Royal RegaliaRoyal Regalia” (” (Alat Penobatan Di-RajaAlat Penobatan Di-Raja) required by Malay) required by Malay
custom, this did not worry the British. Even the Dutch had rejected whatcustom, this did not worry the British. Even the Dutch had rejected what
Raffles had done.Raffles had done.

But plan was underway by the British and the Dutch to negotiate theBut plan was underway by the British and the Dutch to negotiate the
ANGLO-DUTCH TREATY (1824),ANGLO-DUTCH TREATY (1824), which included splitting the region,which included splitting the region,
especially theespecially the JOHOR-RIAU-LINGGAJOHOR-RIAU-LINGGA dominion between them. Theydominion between them. They
exchangedexchanged MALAKAMALAKA forfor BENCOOLENBENCOOLEN so that a clear boundary could beso that a clear boundary could be
agreed regarding their respective sphere of influence in colonizing theagreed regarding their respective sphere of influence in colonizing the
region – to the north by the British and the South, the Dutch. Thus theregion – to the north by the British and the South, the Dutch. Thus the
colonized Singapore was given respite. Although a Sultan was installed incolonized Singapore was given respite. Although a Sultan was installed in
Singapore,Singapore, JOHORJOHOR was still left under the rule of thewas still left under the rule of the TEMENGGUNGTEMENGGUNG..

MAP OF THE OLD JOHOR-RIAU-LINGGA SULTANATE WITH ITS CAPITAL AT KOTA TINGGI
Arbitrary line which the
Anglo-Dutch Treaty
(1824CE) had imposed
upon this region.
Separating Singapore and Johor
from Riau-Lingga in the south
with the rest of Indonesia
to be dominated by the
Dutch East Indies Company.

In installing Sultan Hussain,In installing Sultan Hussain, RafflesRaffles designated the area indesignated the area in KAMPONGKAMPONG
GELAMGELAM for him – planning an enclave almost similar to thefor him – planning an enclave almost similar to the JAVANESEJAVANESE
KRATONKRATON. With a walled compound (. With a walled compound (KOTAKOTA) and) and ISTANAISTANA, adjoining, adjoining
settlement like thesettlement like the KAUMANKAUMAN, but mostly populated by JAVANESE (thus, but mostly populated by JAVANESE (thus
its popular nameits popular name KAMPUNG JAWAKAMPUNG JAWA), a mosque etc. located near an old), a mosque etc. located near an old
existing Malay/Muslim cemetery.existing Malay/Muslim cemetery.
This area soon became a vibrant Muslim Quarter, a truly cosmopolitanThis area soon became a vibrant Muslim Quarter, a truly cosmopolitan
community of Muslims.community of Muslims.
His lieutenant,His lieutenant, FARQUHARFARQUHAR, also brought the Malaccan Malays who also, also brought the Malaccan Malays who also
started a settlement on the bank of Singapore river (started a settlement on the bank of Singapore river (KAMPUNGKAMPUNG
MELAKAMELAKA), where), where one of theone of the oldest mosque built byoldest mosque built by SYED ‘OMAR BIN ‘ALISYED ‘OMAR BIN ‘ALI
ALJUNIEDALJUNIED in that period, now still stands.in that period, now still stands.

Although installed as Sultan in Singapore,Although installed as Sultan in Singapore, TENGKU HUSSAINTENGKU HUSSAIN had nohad no
control over the rest of the realm left by the last Sultan Mahmud; as wellcontrol over the rest of the realm left by the last Sultan Mahmud; as well
his installation was opposed by the Malays inhis installation was opposed by the Malays in BINTAN-RIAUBINTAN-RIAU..
TheThe TEMENGGUNGTEMENGGUNG continued to live on Singapore island, but due tocontinued to live on Singapore island, but due to
friction with Sultan Hussain, he and his followers later were designatedfriction with Sultan Hussain, he and his followers later were designated
TELOK BELANGATELOK BELANGA district. A mosque, the land and a royal family tomb anddistrict. A mosque, the land and a royal family tomb and
cemetery still exist even till this day, belonging to this royal family.cemetery still exist even till this day, belonging to this royal family.
TheThe TEMENGGUNG ABDUL RAHMANTEMENGGUNG ABDUL RAHMAN was left to continue to administerwas left to continue to administer
the realm of JOHORE on his own, although cut-off from that ofthe realm of JOHORE on his own, although cut-off from that of BINTAN-BINTAN-
RIAURIAU. He was succeeded by his son,. He was succeeded by his son, TEMENGGUNG DAING IBRAHIMTEMENGGUNG DAING IBRAHIM..

His successor,His successor, WAN ABU BAKAR BIN TEMENGGUNG DAING IBRAHIMWAN ABU BAKAR BIN TEMENGGUNG DAING IBRAHIM,,
later shifted and built a new administrative capital atlater shifted and built a new administrative capital at TANJUNG PUTERITANJUNG PUTERI,,
renamedrenamed JOHOR BAHRUJOHOR BAHRU..
With patronage from the then Sultan Abdul Hamid II of TURKEY andWith patronage from the then Sultan Abdul Hamid II of TURKEY and
Queen Victoria of BRITAIN, and being connected to the royal lineage onQueen Victoria of BRITAIN, and being connected to the royal lineage on
thethe BENDAHARABENDAHARA side, he later proclaimed himself as theside, he later proclaimed himself as the MAHARAJAMAHARAJA,,
thenthen SULTANSULTAN, of the, of the whole JOHORE state. This was after Sultan Ali
Iskandar Shah bin Hussain Muazzam Shah failed to gain the recognition
from the British as the legitimate Sultan of JOHORE.
Meanwhile Singapore remained as an important colonial capital of the
British Straits Settlement.

Generally, Islamic education is singular and comprehensive program,
which does not dichotomise the worldly concern from the religious
concern of man.
It seeks ultimately to developing of a good man, as servant of Allah.
Its primary driver – motivation - is “a religious imperative ” (obligation) –
FARDHU ‘AIN / KIFAAYA -, as opposed to the “economic-pragmatic ”
considerations of today’s education ‘industry ’.
The core in Islamic education is the religious sciences (revealed
knowledge) termed (‘ulum al-Deeniyat ), which sets the whole paradigm
and purpose of a Muslim’s development.

Yet , this core knowledge of the DEEN is insufficient and necessitate a
Muslim to also acquire the other knowledge (‘ulum al-ukhra) of the
world and the universe termed (‘ulum al-duniyawiyat).
The term “‘ukhrawiy “‘ukhrawiy “ has been much misunderstood by Muslims here,
and wrongly applied to the knowledge of the DEEN, as though Islam’s
concern is only for the other world (Hereafter). Whereas all types of
knowledge religious and worldly are intrinsically linked, guided by a
divine command to seek every beneficial knowledge (‘ilm an-naa-fi’.)
The most important categorization regarding kowledge pertains to a
Muslim’s responsibility (TAKLIF) towards these knowledge and life,
should be religiously (SHARI’AH) based. Alas, this later was neglected.

Imam Abu Hamid al-Ghazalie’s divides it into FARDHU-’AIN Knowledge –
knowledge which each Muslim is personally obligated to learn; and
FARDHU’ KIFAAYAH knowledge, which is obligatory upon the community to
ensure there are sufficient Muslims who possess them.
So, every Muslim must be inculcated with FARDHU-’AIN knowledge which
is intrinsically linked to knowledge of the religion (‘ULUM-UD-DEEN). This
will be quite broad and eclectic, adequately to prepare them their needs.
FARDHU ‘AIN knowledge includes the other (AAKHAR - UKHRA) worldly
sciences and skills, in keeping with the current standards and needs in life.
Yet, it is always the (DEENIYAT) knowledge and philosophy of Islamic
education that determines how a Muslim is to be developed.

The FARDHU KIFAAYAH knowledge, are usually those pertaining to fields
of specialization – both worldly and religious sciences .
When the colonialists introduced conventional (secular) education, the
Muslims regarded this as useful and important for their children;
although still regarded as insufficient for they needed to ensure that the
Muslim children be taught (be anchored to) their religion too.
Thus the DUALISTIC system of education of the Muslims, one by the
national school and the other, their religious instruction. Although the
latter has to be provided for by the community itself, the Muslims have
never neglected this in every generation. Usually conducted outside their
normal school hours, at home, in madrasah, associations or in mosques.

To ensure adequate teachers for this, that was how the traditional FULL-
TIME MADRASAH (Islamic religious schools) begun where intensive
study of the religious sciences were conducted for a few cohorts.
The number of students is significantly small (cohorts never exceeded 4%
of total annual Muslim students), and these MADRASAH were totally
independent schools built and funded by endowment established by
Muslim philatrophists and supported through donations. Not unlike the
Seminary, the full-time MADRASAH has been producing the Islamic
religious teachers , scholars, preachers and propagators of Islam for the
community. This is in accordance with a command in the Qur’an:

““Nor should the Believers all go forth together: if a contingent fromNor should the Believers all go forth together: if a contingent from
every expeditionevery expedition remained behind, they could devote themselves toremained behind, they could devote themselves to
studies in religionstudies in religion ((LIYAT-TAFAQ-QAHU-FID-DEENLIYAT-TAFAQ-QAHU-FID-DEEN) and admonish the) and admonish the
people when they return to them― that thus they (may learn) to guardpeople when they return to them― that thus they (may learn) to guard
themselves (against evil).”themselves (against evil).”
((Qur’an: Taubah: 9: 122Qur’an: Taubah: 9: 122))

““And those who (And those who (JAAHADUJAAHADU) strive in Our (cause),- We) strive in Our (cause),- We
will certainly guide them to our Paths (will certainly guide them to our Paths (SUBUULANASUBUULANA) :) :
For verily Allah is with those who do right.For verily Allah is with those who do right.””
((Qur’an: Ahnkabut: 29: 69Qur’an: Ahnkabut: 29: 69))

““Among theAmong the believers are men who have [always] been truebelievers are men who have [always] been true
to what they have vowed before Allahto what they have vowed before Allah: Of them some have: Of them some have
fulfilled their obligations (with their lives), and some of themfulfilled their obligations (with their lives), and some of them
are still waiting (for its fulfillment) without having changedare still waiting (for its fulfillment) without having changed
[their resolve] in the least.”[their resolve] in the least.”
((Qur’an: al-Ahzab: 33: 23Qur’an: al-Ahzab: 33: 23))

MORPHOLOGICAL TRANSFORMATION DRAWN BY DR. IMRAN B TAJUDEENMORPHOLOGICAL TRANSFORMATION DRAWN BY DR. IMRAN B TAJUDEEN

Gedung KuningGedung Kuning
Gudang PinangGudang Pinang
Kampong KajiKampong Kaji
(Haji)(Haji)
Kota Raja clubKota Raja club
Kandahar
street
Bussorah street
Kampong Selong (Ceylon)Kampong Selong (Ceylon)
Arab
street
Bagdad street
Masjid SultanMasjid Sultan
Kampong TembagaKampong Tembaga
Sekolah MelayuSekolah Melayu
Kampong GelamKampong Gelam
MadrasahMadrasah
AljuneidAljuneid
SungeiRoad
SungeiRoad
Masjid BaweanMasjid Bawean
Rumah ‘Bujangan’ (Jawa)Rumah ‘Bujangan’ (Jawa)
AEREAL PHOTOGRAPH COURTESY OF ENCIK MOHD KHIR JOHARIAEREAL PHOTOGRAPH COURTESY OF ENCIK MOHD KHIR JOHARI

Period 1820 - 1945Period 1820 - 1945
KIYAI MUHAMMAD ABDULLAH AS-SUHAIMI
KIYAI MA’ROF (CLYDE STREET)
ESTABLISHMENT OF KAMPONG GELAM
AS A MUSLIM QUARTER EXTENDED
WITH ANOTHER MOSQUE
Before it wasBefore it was
demolisheddemolished
in 1995in 1995

Built in 1870 by the Javanese and the Bugis people living in the area, it
was also known as Masjid Bahru (New Mosque) since it was built much
later compared to another mosque close to it, the famous Masjid Sultan,
built in 1823. It was named after its first Imam, Haji Ma'aruf, a pious
Javanese man. When he died, Shaykh Muhammad bin 'Abdullah as-
Suhaimi became the Imam and taught his students, consisting mainly of
Javanese Muslims, there. He also taught there everyday in the morning
and after 'Asr. Among the books he taught were the Tafsir al-Jalalain, the
Fath al-Qarib of Imam Ibn Qasim al-Ghazzi, the Fath al-Mu'in of Imam
Zain al-Din al-Malibari, the Minhaj al-Qawim of Imam Ibn Hajar al-
Haytami, the Salalim al-Fudala (sharh of Imam Zain al-Din al-Malibari's
Hidayat al-Adhkiya' ila Tariq al-Awliya') of Shaykh Nawawi al-Jawi, his
own books and many more. He also had two houses in front of the
mosque.

‘AL-MANAR’ REFORMIST MOVEMENT
Period 1820 - 1945Period 1820 - 1945
HAJI ABBAS BIN TAHA AL-AZHARI
 Was instrumental in settling the differences on some “Khilafiyah”
controversy inadvertently raised by Ibu Guru Hjh Fatimah Abdul Majid
from Muhammadiyyah of Bukit Tinggi.
 Engaged in intellectual public debate with Tuan Imam Yusuf at Victoria
Memorial Hall – on the issue “Masaalah Anjing”
 Initiated a reformist newspaper “Al-Imam” together with Sheikh Tahir
Jalaluddin, Syed Syeikh Al-Hadi. et al.
 Became second ‘Chief Qadhi’ of Singapore.
 Later was appointed by the Sultan of Terengganu to become Mufti there.

‘AL-MANAR’ REFORMIST MOVEMENT
Period 1820 - 1945Period 1820 - 1945
HAJI ABBAS BIN TAHA AL-AZHARI
 Was instrumental in settling the differences on some “Khilafiyah”
controversy inadvertently raised by Ibu Guru Hjh Fatimah Abdul Majid
from Muhammadiyyah of Bukit Tinggi.
 Engaged in intellectual public debate with Tuan Imam Yusuf at Victoria
Memorial Hall – on the issue “Masaalah Anjing”
 Initiated a reformist newspaper “Al-Imam” together with Sheikh Tahir
Jalaluddin, Syed Syeikh Al-Hadi. et al.
 Became second ‘Chief Qadhi’ of Singapore.
 Later was appointed by the Sultan of Terengganu to become Mufti there.
All Rights Reserved © Zhulkeflee Hj Ismail (2016))All Rights Reserved © Zhulkeflee Hj Ismail (2016))

Period 1820 - 1945Period 1820 - 1945
KIYAI YUNUS (BAGHDAD STREET)
IMAM HAJI YUSUF ( FIRST CHIEF QADHI )
KH HASSAN B AHMAD (HASSAN BANDUNG)
‘ULAMA (ISLAMIC SCOLARS)
TEACHING IN KAMPONG GELAM
MUSLIM QUARTER

Period 1820 - 1945Period 1820 - 1945
TUAN HAJI YUNUS AL-WALIDI (ACHEH)
KIYAI MUHAMMAD ASHIK
KIYAI HAMDI
KIYAI MUHAMMAD SA’ID BIN ARSHAD (SEMARANG)
Madrasatus-Sibyan (Bussorah street)
MUSLIM QUARTER

 His father, KH Muhammad Sa’id bin Arshad SemarangHis father, KH Muhammad Sa’id bin Arshad Semarang – was the scholar and– was the scholar and
founder offounder of Madrasah al-SibyanMadrasah al-Sibyan;; lithographer-printer of religious books.lithographer-printer of religious books.
 Born – 82 Arab street – (1909)Born – 82 Arab street – (1909);; moved to Bussorah street (1910); and thenmoved to Bussorah street (1910); and then
moved to Jalan Muscat street (1914) – all within Kampong Gelam.moved to Jalan Muscat street (1914) – all within Kampong Gelam.
 Wrote “Majallah al-Islam” (1914)Wrote “Majallah al-Islam” (1914)
 Published “Mukaddam Alif-Ba-Ta” (1918)Published “Mukaddam Alif-Ba-Ta” (1918)
 Started teaching in Madrasah al-Sibyan al-Muhammadiah – (1922)Started teaching in Madrasah al-Sibyan al-Muhammadiah – (1922)
 Senior Teacher in Madrasah Aljunied al-IslamiyahSenior Teacher in Madrasah Aljunied al-Islamiyah
 Moved to Kampung Bunga Raya, Lorong Engku AmanMoved to Kampung Bunga Raya, Lorong Engku Aman
 Published “Kitab Perukunan (Jawi)”Published “Kitab Perukunan (Jawi)”
USTAZ MUHAMMAD BIN MUHAMMAD SA’ID (SEMARANG)
(my mentor)

Period 1820 - 1945Period 1820 - 1945
TUAN GURU HAJI ABDUL LATIFF (MELAKA)
DR. BURHANUDDIN AL-HELMY
MUSLIM QUARTER

MUTAWWIF
(Sheikh Haji)

SAWMILLSAWMILL
MUSLIM CEMETARYMUSLIM CEMETARY
PELEMBANG ROAD
PELEMBANG ROAD
JAVA ROAD
JAVA ROAD
MINTO ROAD
MINTO ROAD
JALAN
SULTAN
JALAN
SULTAN
PHOTO FROM IMRAN B TAJUDEENPHOTO FROM IMRAN B TAJUDEEN

SEKOLAH MELAYU KOTA RAJASEKOLAH MELAYU KOTA RAJA
MASJID MALABARMASJID MALABAR
VICTORIA SCHOOLVICTORIA SCHOOL
JALAN BESAR STADIUMJALAN BESAR STADIUM
MASJID HAJJAH FATIMAHMASJID HAJJAH FATIMAH
KOTA NONGCHIKKOTA NONGCHIK
(ALSAGOFF)(ALSAGOFF)
MADRASAH ALSAOFFMADRASAH ALSAOFF
AHMADIAH PRESSAHMADIAH PRESS
SAWMILLSAWMILL
MUSLIM CEMETARYMUSLIM CEMETARY
PELEMBANG ROAD
PELEMBANG ROAD
JAVA ROAD
JAVA ROAD
MINTO ROAD
MINTO ROAD
JALAN SULTAN
JALAN SULTAN
MADRASAH ALJUNEIDMADRASAH ALJUNEID
Annotated to highlight
Important landmarks
RUMAH BESAR HJ OMRRUMAH BESAR HJ OMR
AMBO’ SOOLOHAMBO’ SOOLOH
PHOTO FROM IMRAN B TAJUDEENPHOTO FROM IMRAN B TAJUDEEN

Masjid Hajjah FatimahMasjid Hajjah Fatimah
JAVA
RO
AD
JAVA
RO
AD
Syed Muhammad AhmadSyed Muhammad Ahmad
Alsagoff ( NongChik )Alsagoff ( NongChik )
PALEMBANG
ROAD
PALEMBANG
ROAD
Photo from Berita HarianAll Rights Reserved © Zhulkeflee Hj Ismail (2016))

Kota AlsagoffKota Alsagoff
(NongChik)(NongChik)
JAVA
RO
AD
JAVA
RO
AD
Ustaz Hj Daud AliUstaz Hj Daud Ali
PALEMBANG
ROAD
PALEMBANG
ROAD
JALAN SULTANJALAN SULTAN
SUMBAWA ROADSUMBAWA ROAD
Hj Ambok SoolohHj Ambok Sooloh
Photo from Berita Harian
PROMINENT RESIDENTSPROMINENT RESIDENTS

ROLE OF SYED MUHAMMAD BIN AHMAD
AL-SAGOFF (NONG CHIK)
Period 1820 - 1945Period 1820 - 1945
 He built “Kota Nong Chik (Java Rd) “ with a prominent landmark being the
mosque in his grandmother’s name “ Masjid Hajjah Fatimah”.
 Initiated “Halaqah ” specifically in Islamic religious studies by bringing Islamic
scholars-teachers ( ‘Ulama-Fuqaha) from Hadramawt. Originally meant for his
family but later opened to the rest of the Muslim community.
 “Kota Nong Chik” and Java Road then became center for learning Islam which
attracted students from the Nusantara. He also established many other
welfare institutions – free clinic, orphanage, charities, trusts, etc. including
instruction towards the building of a Madrasah on Jalan Sultan.

built in 1912
Built as one of the Waqf ofBuilt as one of the Waqf of
Photo circa 1950’s – originally, cohort only for boysPhoto circa 1950’s – originally, cohort only for boys
MADRASAH ALSAGOFF AL-ARABIYYAH (1912)

Sheikh Muhammad Fadlullah as-Suhaimi
One of the Mudir Madrasah Alsaqoff al-Arabiyyah, Kulliyatul Attas
(Johor), Madrasah al-Ma’rif (Ipoh Lane)
built in 1912
MADRASAH ALSAGOFF AL-ARABIYYAH (1912)

Sayyid Abu Bakar Bin Taha As-Saqqaff
(First Mudir Madrasah Aljunied al-Islamiyyah)
built in 1927
Built as by Syed Abdul Rahman AljujniedBuilt as by Syed Abdul Rahman Aljujnied
From the Waqf of Syed Omar bin Ali AljuniedFrom the Waqf of Syed Omar bin Ali Aljunied
MADRASAH ALJUNIED AL-ISLAMIYYAH (1927)

Sayyid Abdullah bin Syeikh bin Muhammad Balfagih
(Second Mudir Madrasah Aljunied al-Islamiyyah)
built in 1927

PHOTO NOT AVAILABLE
PHOTO NOT AVAILABLE
Sayyid Muhammad bin Alwi al-’Eydrus
(Third Mudir Madrasah Aljunied al-Islamiyyah)
built in 1927

Sayyid ‘Abdullah bin Hassan al-Shatrie
(Senior teacher of Madrasah Aljunied al-Islamiyyah)
built in 1927

Tuan Imam Hj Yusuf
(First Chief Qadhi)
Sheikh Hj Abbas bin Taha al-Azhari
(Second Chief Qadhi)
Tuan Imam Haji Ali bin Muhammad
Sa’id
(Third Chief Qadhi)

"Photos are with courtesy from Encik Daing Farhan"
Hashim bin Syukore
Tawajok,
(clerk of the registry)
Sheikh Haji Abbas Bin Taha
Al-Azhari,
(2nd
CHIEF QADHI of Singapore)

"Photos are with courtesy from Encik Daing Farhan"
Hashim bin Syukore
Tawajok,
(clerk of the registry)
Imam Hj Ali bin
Muhammad Said Salleh,
(3rd CHIEF QADHI of Singapura)

Kiyai Abdul Halim bin Karto
(Qadhi of Telok Blanga)

Habib ‘Alwi bin Tahir al-Haddad
(Mufti of Johore)

Maulana Shah Abdul ‘Aleem
as-Siddiqey
(Eminent Da-’ie of Islam)
Visited Singapore in 1930 to spread the message and beauty of Islam.
He delivered numerous lectures in Singapore and attracted many
people to Islam. He pioneered the establishment of the All Malaya
Muslim Missionary Society, now known as “Jam’iyah”, in 1932

ALL MALAYA MUSLIM MISSIONARY SOCIETY
(1932)
( JAM’IYYATUD- DA’WAH AL-ISLAMIYAH )
PREMIER ISLAMIC COLLEGE IN KLANG (1957)
( KOLEJ ISLAM KELANG MALAYA)
INTER-RELIGIOUS ORGANIZATION (1949)
(PLATFORM FOR INTER-FAITH DA’AWAH )

Advising the British ruler
regarding Muslim’s needs
in their religious matters
MUSLIM ADVISORY BOARDSINCE TO COLONIAL PERIOD,
THE BRITISH HAD ACCOMODATED
THE RELIGIOUS NEEDS OF ITS
SUBJECT.
BEFORE INDEPENDENCE

MUSLIM ADVISORY BOARDSINCE TO COLONIAL PERIOD,
THE BRITISH HAD ACCOMODATED
THE RELIGIOUS NEEDS OF ITS
SUBJECT.
AFTER INDEPENDENCE MUSLIM LEADERS SOUGHT
PARLIAMENT TO ENACT THE A.M.L.A.
A.M.L.A.
Administration of Muslim Law Act
(1966)
Prof. Tan Sri Datuk Ahmad IbrahimProf. Tan Sri Datuk Ahmad Ibrahim
(Singapore’s First Attorney General)(Singapore’s First Attorney General)
Main draughtsman of the ActMain draughtsman of the Act
In consultation with the ‘Ulama,In consultation with the ‘Ulama,
Chief Qadhi, Mashayyikh, Muslim leaders etc.Chief Qadhi, Mashayyikh, Muslim leaders etc.

MUIS
Islamic Religious Council
SHARI’AH
COURT
REGISTRY OF MUSLIM
MARRIAGE
MUSLIM ADVISORY BOARD
Administering Muslim Family & Personal Law
After AMLA
this role of advising
the government is to
be carried out by:
PRESIDENT
PRESIDENT MUFTIREGISTRAR
Representatives
from the Muslim
community
AFTER INDEPENDENCE
A.M.L.A.
Administration of Muslim Law Act
(1966)

First President and then MUFTI of Singapura
Acting PRESIDENT of SHARI’AH COURT
Tuan Hj Sanusi Mahmood
REGISTRAR OF MUSLIM MARRIAGES
Ustaz Haji Abu Bakar Bin Haji Hashim
Ustaz Muhammad Taha As-Suhaimi
Third CHIEF QADHI of Singapura
Tuan Imam Hj Ali bin Muhammad Said Salleh

First MUFTI of Singapura
Second PRESIDENT of SHARI’AH COURT
Tuan Hj Sanusi Mahmood
Second REGISTRAR OF MUSLIM MARRIAGES
Ustaz Haji Abu Bakar Bin Haji Hashim
Ustaz Haji Pasuni Bin Maulan

Second MUFTI of Singapura
Third PRESIDENT of SHARI’AH COURT
Syed Isa Bin Semait
Ustaz Haji Sallim Bin Jasman
Ustaz Syed Ahmad bin Muuhammad al-’Aidid
Third REGISTRAR OF MUSLIM MARRIAGES
Photo not available

USTAZ AMIR RAIS
USTAZ ABU BAKAR HASHIM
USTAZ SALLIM JASMAN
USTAZ PASUNI MAULAN

Period after 1945Period after 1945
( JAM’IYYATUD- DA’WAH AL-ISLAMIYAH ) - 1932
Prepared by © Zhulkeflee Hj Ismail (2016))

PERGAS Y.W.M.A. (PPIS)
MUHAMMADIYYAH
PERDAUSHIMPUNAN
BELIA ISLAM
KUMPULAN SAUDARA BARU
(DARUL ARQAM)
PERTAPIS
PERMUSI
(FAMSA)
ISLAMIC FELLOWSHIPBUSTANUL ARIFIN
MUHAMMADAN STARLIGHT CLUB
4 PM (LITERARY) MAJLIS PUSAT
(CULTURAL)
LBKM (SCHOLARSHIP)
SEKAWAN DESA
DARUL IHSANDARUL IHSAN
AMP
Campus Muslim Societies
NUSMS
NTUMS
SPMS
SKML (INDIAN)
‘AIN SOCIETY
INTER-RELIGIOUS ORGN.
PERPENSIS
C.C.I.S.
R.I.M.A.
ANGKATAN ISLAM
AL-WEHDAH
List is not exhaustive ...

USTAZ HAJI DAUD ALI
Period after 1945Period after 1945
USTAZ EMBOK MUSA
PERGAS (PERSATUAN GURU-GURU AGAMA SINGAPURA) - 1957
ROLE OF THE TRADITIONAL ‘ULAMA
KIYAI ZUHRI MUTAMMIM

ALLAH YARHAM HUM : Kiayi Ahmad Zohri Mutamim, Ustaz Hj Mohammad Hj Rais,
Ustaz Mustajab Shae’in, Ustaz Embong, Ustaz Hj Daud bin Ali, Ustaz Said Ibrahim,
Ustaz Amir bin Hj Mohammad Hj Rais, Ustaz Hj Abdul Kadir, Mofradi Mohammad Noor,
Ustaz Mohammad Amin Muslim, Ustaz Hafi Hakim and Ustaz Idris Ahmad –
(Amongst the protem committee members leading to the formation of PERGAS)
(Persatuan Guru-guru Agama Singapura)
Singapore Religious Teachers’ Association

ALLAH YARHAM HUM :
(my teacher-mentor) Al-Ustaz Muhammad bin Muhammad Sa’id bin Arshad @Ustaz
Ahmad Lufit of Madrasatus-Sibyan Kg. Bunga Raya (seated-front extreme right), he
also taught at Madrasah Aljunied
– with some of his students at PERGAS – amongst them here: Ustaz Syed Ahmad bin
Semait, Ustaz Syed Esa bin Semait, Ustaz Khairuddin Abdul Hamid, Syed Abdillah
Ahmad Al-Jufri, UstazPeer Mohamed bin Seeni Rawther
(Persatuan Guru-guru Agama Singapura)
Singapore Religious Teachers’ Association

Ustaz Haji Abu Bakar Hashim
(President Shari’ah court
and President PERGAS)
Ustaz al-Habib Sayyid ‘Abdillah
bin Ahmad al-Jufrie
(Mudir Madrasah Al-Juneid
and President PERGAS)

Ustaz Zhulkeflee Hj Ismail (extreme left)
while serving in PERGAS as the Manager,
with its President Allayharhamhu Al-Ustaz Syed Abdillah Ahmad Al-Jufri
(extreme right) receiving visitors-guests from Malaysia
(Persatuan Ulama’ dan Guru-guru Agama Singapura)
Singapore Islamic Scholars and Religious Teachers’ Association

““INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF FIQHFIQH ””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
Extracted from:
MOST MOST
COMPASSIONATE,COMPASSIONATE,
MOST MERCIFULMOST MERCIFUL

HALAQAHHALAQAH VISITINGVISITING
ISLAMICISLAMIC
SCHOLARSSCHOLARS
QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE
Government controlledIndependent – by community
KUTTABKUTTAB

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS
ENGLISH SCHOOLSENGLISH SCHOOLS
Seen as alien (and Christian), generally Seen as alien (and Christian), generally
the indigenous Malay-Muslims then, the indigenous Malay-Muslims then,
were afraid to sending their children to were afraid to sending their children to
British schoolsBritish schools

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
VERNACULAR SCHOOLSVERNACULAR SCHOOLS
To remove the fear, the British colonial To remove the fear, the British colonial
Government Introduced VernacularGovernment Introduced Vernacular
schools referred to as ‘Sekolah Melayu’schools referred to as ‘Sekolah Melayu’

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
Yet, full-time schools teaching Islam Yet, full-time schools teaching Islam
continued but to differentiate it, continued but to differentiate it,
began to be referred to as ‘Sekolah Arab’began to be referred to as ‘Sekolah Arab’
ARABIC SCHOOL ARABIC SCHOOL ( ( MadrasahMadrasah))

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
More such school teaching the religion sprouted. More such school teaching the religion sprouted.
And to emphasize its religious orientation, these And to emphasize its religious orientation, these
schools then were simply called “Sekolah Agama” schools then were simply called “Sekolah Agama”
or the Arabic “Madrasah”or the Arabic “Madrasah”
SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah))

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
ARABIC SCHOOL ARABIC SCHOOL ( ( MadrasahMadrasah)) Asaatizah Asaatizah absorbed by M.O.E into absorbed by M.O.E into
vernacular schools to teach I.R.K.vernacular schools to teach I.R.K.
(Islamic Religious knowledge)(Islamic Religious knowledge)SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah))

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
ARABIC SCHOOL ARABIC SCHOOL ( ( MadrasahMadrasah)) Asaatizah Asaatizah absorbed by M.O.E into absorbed by M.O.E into
(Islamic Religious knowledge)(Islamic Religious knowledge)
With the availability of lesson on Islam, With the availability of lesson on Islam,
the general Malay-Muslim population’sthe general Malay-Muslim population’s
concern for their children’s Islamic concern for their children’s Islamic
education were pacified and assured.education were pacified and assured.
Full-time Madrasah intake declined.Full-time Madrasah intake declined.

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
Asaatizah Asaatizah absorbed by M.O.E into absorbed by M.O.E into
INTEGRATED SCHOOLS (INTRODUCED)INTEGRATED SCHOOLS (INTRODUCED)

ISLAMICISLAMIC
SCHOLARSSCHOLARS
INTEGRATED SCHOOLSINTEGRATED SCHOOLS
FULL ENGLISH MEDIUM SCHOOLSFULL ENGLISH MEDIUM SCHOOLS
KUTTABKUTTAB

ISLAMICISLAMIC
SCHOLARSSCHOLARS
KUTTABKUTTAB
TEACHING I.R.K TOTALLY SCRAPPEDTEACHING I.R.K TOTALLY SCRAPPED

ISLAMICISLAMIC
SCHOLARSSCHOLARS
MADRASAHMADRASAH
Home-based study  circles; Family trust; Home-based study  circles; Family trust;
MUIS - mosques; Islamic organizations; MUIS - mosques; Islamic organizations;
private schools ; individual scholars; etc.private schools ; individual scholars; etc.
KUTTABKUTTAB

ISLAMICISLAMIC
SCHOLARSSCHOLARS
ARABIC SCHOOL ARABIC SCHOOL ((MadrasahMadrasah)) Asaatizah absorbed by Asaatizah absorbed by
M.O.E  into vernacular M.O.E  into vernacular
schools to teach I.R.K.schools to teach I.R.K.
MADRASAHMADRASAH
Home-based study  circles; Family trust; Home-based study  circles; Family trust;
MUIS - mosques; Islamic organizations; MUIS - mosques; Islamic organizations;
private schools ; individual scholars; etc.private schools ; individual scholars; etc.
KUTTABKUTTAB
And the challenge continues …
THE ‘WAQF’ –THE ‘WAQF’ –
Acquisition and Land Lease issueAcquisition and Land Lease issue
THE COMPULSORY EDUCATIONTHE COMPULSORY EDUCATION
PSLE BENCHMARK ANDPSLE BENCHMARK AND
LIMITATION OF COHORTSLIMITATION OF COHORTS
THE J.M.S. ISSUETHE J.M.S. ISSUE
ASAATIZAH – TEACHERS- TRAININGASAATIZAH – TEACHERS- TRAINING
……. ETC.. ETC.

• As conveyed to me by As conveyed to me by
al-al-Ustaz Ahmad Sonhadji Muhammad Milatu (Allahyarhamhu)Ustaz Ahmad Sonhadji Muhammad Milatu (Allahyarhamhu)

 Madrasah Islah Islamiyyah
Pepys Rd. off Pasir Panjang Rd.
 Ma’ahadul Irsyad
67-6 Hindhede Rd.
 Madrasatul Haq Al-Islamiyyah
97-C West Coast Road.
 Madrasah Addiniyah Al-Islamiyah
Kg. Bahru Road.
NO MORE IN EXISTENCE

 Madrasah Al-Hidayah Al-Islamiyah
26, Block 24, Tanglin Halt.
 Madrasah Ar-Ridwan
Lot G, Jalan Madrasah
 Madrasah Khairah
Block 60, Canberra Road.
 Madrasah Attarbiyah Addiniyah
27, Lorong Mekola off Jalan Kayu.
 Madrasah Al-Islamiyah Sembawang
51, Andrew Avenue.

 Madrasah Abu Kassim
Lorong Abu Kassim, Pasir Panjang Road.
 Madrasah Taman Jurong
Block 54, 45/47 Yung An Road.
 Madrasah Asriyah
56, Lorong Melayu.
 Madrasah Al-Hidayah
Lorong 21, Geylang Road.
 Madrasah Bustanul Arifin
Coronation Road.

 Madrasah Kampung Paya Goyang
Somerset Road.
 Madrasah Al-Wataniyah
Kampung Paya, Jalan Serai.
 Madrasatus-Sibyan
Kg. Bunga Raya, Lorong Engku Aman.
 Madrasah al-Saedatul Islamiyyah
West Coast Rd , 81/4 ms.
 Madrasatul Islamiyah
2A, Kampung Berih Rd off Chua Chu Kang

 Madrasah Tahdzibiyah Islamiyah
15, Jalan Ulu Seletar, Nee Soon.
 Madrasah Diniyah
Ellis Road.
 Madrasatul Mabtadi
120, Block 14, Stirling Road.
 Madrasah Ahmad Yahya
Masjid Ahmad, South Buona Vista
 Madrasah Azamiyah Islamiyah
c/o Penjara Changi.

 Madrasah Attariah Al-Islamiyah
97A Estate off Jalan Woodbridge
 Madrasah Tengku Abdul Jalil
Kampung Pahang, Pulau Tekong
 Sekolah Ugama Pulau Seking
Pulau Seking.
 Taman Pendidikan Islam
14, Jalan Kunyit.
 Sekolah Ugama Radin Mas
47A, Raden Mas, Telok Blanga. NO MORE IN EXISTENCE

 Sekolah Ugama Penjara Singapura
48, Jalan Penjara off Margaret Drive
 Sekolah Ugama Kampung Bedok
11, Jalan Bilal off Bedok Road.
 Sekolah Ugama Rakyat Jurong
Jalan Majapahit, Upper Jurong Road.
 Sekolah Ugama Rakyat Naval Base
Canada Road, Naval Base, Sembawang.
 Sekolah Rakyat Islam
Jalan Eunos. NO MORE IN EXISTENCE

 Sekolah Ugama Bukit Gombak
Lorong 4, Bukit Gombak.
 Sekolah Ugama Surau Akhyar
Lorong Lompang.

Madrasah Al-Khairiyah Islamiyyah
152, Still Road.(as part-time)
Madrasah Aljunied Al-Islamiyyah
395, Victoria Street. (built in 1927)
30, Victoria Lane (relocated)
Madrasah Wak Tanjong
589-D Sims Avenue. (built in 1987)
Madrasah Alsagoff Al-Arabiyyah
111, Jalan Sultan. (built in 1912)
STILL EXISTING - AS IN 2011

Madrasah Al-Arabiyyah
No 12, Jalan Selamat.
Lorong 13 Geylang Road. (relocated)
Madrasah Al-Ma’arif
No.14, Ipoh Lane. (built 1939)
No.3 Lorong 39, Geylang Road (relocated)
Madrasah Al-Irsyad Al-Islamiyah
No.6 Hindhede Road
No. 9 Winstedt Road
Islamic Hub, 277 Braddel Road (relocated)

PART-TIME MADRASAH MANAGED BY
PERGAS AND OTHER MUSLIM
ASSOCIATIONS.
PART-TIME MADRASAH IN LOCAL
MOSQUES THROUGHOUT SINGAPORE.

ISLAMIC RELIGIOUS CLASSES, HALAQAH,
CONDUCTED BY INDIVIDUAL TEACHERS.
PRIVATE ISLAMIC EDUCATIONAL
CENTRES.

Period 1820 - 1945Period 1820 - 1945
ESTABLISHMENT OF
KAMPONG GELAM
AS A MUSLIM QUARTER
The immense contributions of the Islamic scholars, teachers,The immense contributions of the Islamic scholars, teachers,
philanthropists, developers, the early pioneering traders,philanthropists, developers, the early pioneering traders,
workers, settlers – galvanized into forging a hegemony based onworkers, settlers – galvanized into forging a hegemony based on
Islam.Islam.

Period 1820 - 1945Period 1820 - 1945KAMPONG GELAM
As a hub for pilgrimage, it attracted Muslims from the
whole region of the Nusantara as transit to Makkah
MUTAWWIF
(Sheikh Haji)

Period 1820 - 1945Period 1820 - 1945KAMPONG GELAM
As a hub for pilgrimage and establishment of Madrasah
and learning centres, it also became conducive for
publication and printing houses for Islamic books
 Most notably “Al-Ahmadiah Press” – established its building
in Jalan Sultan in 1903 by the Royal household of the
Sultanate of Riau. They also ran the “ Ahmadi & Co., Midai,
Pulau Tujuh, Natuna – Indonesia, from here.
OTHERS
 “Royal Press” (Northbridge road-Jalan Kledek)
 “Malaysia Press” (Northbridge road)
BOOK HOUSES
 Sulaiman Mar’ie (Bussorah street)
 Toko Hj Hashim B Abdullah (Arab street)

(1932)
INTER-RELIGIOUS ORGANIZATION (1949)
( PLATFORM FOR INTER-FAITH DA’AWAH )
PREMIER ISLAMIC COLLEGE IN KLANG (1957)
( KOLEJ ISLAM KELANG MALAYA)
Period 1820 - 1945Period 1820 - 1945

PERGAS Y.W.M.A. (PPIS)
MUHAMMADIYYAH
PERDAUSHIMPUNAN
BELIA ISLAM
KUMPULAN SAUDARA BARU
(DARUL ARQAM)
PERTAPIS
PERMUSI
(FAMSA)
ISLAMIC FELLOWSHIPBUSTANUL ARIFIN
MUHAMMADAN STARLIGHT CLUB
4 PM (LITERARY) MAJLIS PUSAT
(CULTURAL)
LBKM (SCHOLARSHIP)
SEKAWAN DESA
DARUL IHSANDARUL IHSAN
AMP
Campus Muslim Societies
NUSMS
NTUMS
SPMS
SKML (INDIAN)
‘AIN SOCIETY
INTER-RELIGIOUS ORGN.
PERPENSIS
C.C.I.S.
R.I.M.A.
ANGKATAN ISLAM
AL-WEHDAH
List is not exhaustive ...

Period after 1960’sPeriod after 1960’s
USTAZ MUHAMMAD BIN DIAB
KIYAI HAJI SHUKOR
CLASSES AND STUDY CIRCLES BY INDIVIDUAL SCHOLARS
MOULANA ABU BAKAR AL-MALABARI
USTAZ HAJI MUHAMMAD BIN RA-IS
IMAM OF MASJID SULTANIMAM OF MASJID SULTAN
IMAM OF MASJID MALABARIMAM OF MASJID MALABAR

CLASSES AND STUDY CIRCLES BY INDIVIDUAL SCHOLARS
USTAZ HUSSIN MAKDUM
HABIB SYED MUHAMMAD BIN SALIM AL-ATTAS
SHEIKH AL-’ALLAMAH SIDI RASHID
SHEIKH UMAR BIN ABDULLAH AL-KHATIB
IMAM OF MASJID BA-’ALAWIIMAM OF MASJID BA-’ALAWI

USTAZ HAJI IBRAHIM
USTAZ OSMAN B JANTAN
PERDAUS (PERSATUAN PELAJAR-PELAJAR ISLAM DEWASA) - 1963
USTAZ HAFI B HAKIM
USTAZ EMBEK ALI
ALMAS (ALUMNI MADRASAH ALJUNIED SINGAPURA)

MADRASAH BUSTANUL ‘ARIFIN (CORONATION ROAD) - 1946
USTAZ MUHAMMAD TAHA AS-SUHAIMI
PERSATUAN ISLAM DAN PENCAK SILAT (PERIPENSIS) - 1963
ROLE OF THE TRADITIONAL ‘ULAMA Period after 1945Period after 1945
USTAZ AHMAD SONHADJI MUHAMMAD MILATU
USTAZ MOULAVI BABU SAHIB

MADRASAH WAK TANJONG AL-ISLAMIYAH (1958)
MADRASAH AL-ARABIYAH
MADRASAH AL-KHAIRIYAH
SEKOLAH AGAMA RADIN MAS
MA’AHAD AL-IRSHAD AL-ISLAMIYYAH - (1947)
And many more as previously explained…And many more as previously explained…

REFORMIST INSPIRED ORGANIZATION
TAJDID – ‘ANSAR –ASSUNNAH’
Period 1970’sPeriod 1970’s --
PERSATUAN MUHAMMADIYAH SINGAPURA
SEKAWAN DESA
HIMPUNAN BELIA ISLAM (HBI)
PERMUSI – (now ‘FAMSA ’ )
ANGKATAN ISLAM SINGAPURA Originally, PAS - Dr. Burhanuddin al-Helmy
Ustaz Ya’kob Alias
Ustaz Abdul Rahman Harun
Ustaz Yasin Amin Sahib
Ustaz Abu Bakar Ta’al
Ibu Guru Maisarah Hilal
Ustaz Maktum Mahmood
Ustaz Latif (Embong)
Ustaz Wan Salleh Abdullah
KNOWN ASAATIZAH AT THE TIME WERE

INFLUENCE OF THE SAUDI ARABIAN GOVERNMENT
Period 1970’sPeriod 1970’s
W.A.M.Y.
( World Assembly of Muslim Youth )
I.F.S.O.
( International Federation of Student Union )
I.I.I.T.
( International Institute of Islamic Thought )
 Dissemination of free books and literature.
 Full sponsorship of Singapore students to study Islam in - University of Medina,
Ummul Quro’ Makkah, University Imam Muhammad Ibnu Sa’ud Riyadh.

Period 1980’sPeriod 1980’s
 Iranian government sponsored visits to Iran for young activists and
leaders of Muslim organizations notably, from “Persatuan
Muhammadiyyah” and HBI (“Himpunan Belia Islam” ).
 Dissemination of free books and literature.
 Full sponsorship of Singapore students to study Islam in Qom, Iran.
INFLUENCE OF THE IRANIAN REVOLUTION

DEVIANT TEACHINGS WITHIN THE COMMUNITY
JAMA-’AH AHMADIYYA (“QADIANIY “)JAMA-’AH AHMADIYYA (“QADIANIY “)
SYNCRETIC MYSTICISM “ KEJAWEN “ OR “ ‘ILMU KEBATINAN ”SYNCRETIC MYSTICISM “ KEJAWEN “ OR “ ‘ILMU KEBATINAN ”
CULTS AND RELIGIOUS CHARLATANTSCULTS AND RELIGIOUS CHARLATANTS
ANTI-HADITH (“ INGKAR SUNNAH ”)ANTI-HADITH (“ INGKAR SUNNAH ”)
INNOVATION (INFILTRATION) OF ‘NEW-WAVE’ RELIGIONINNOVATION (INFILTRATION) OF ‘NEW-WAVE’ RELIGION

EXTREMIST INTERPRETATIONS
CONFUSION IN KNOWLEDGECONFUSION IN KNOWLEDGE
LOSS OF ADAB AND (USURPATION) - RISE OF FALSE LEADERSLOSS OF ADAB AND (USURPATION) - RISE OF FALSE LEADERS
BLIND AND FANATICAL IN FOLLOWING A MADZHABBLIND AND FANATICAL IN FOLLOWING A MADZHAB
REJECTION OF THE IMPERATIVE TO FOLLOWING MADZHABREJECTION OF THE IMPERATIVE TO FOLLOWING MADZHAB
REDUCTIONIST TENDENCIES IN WORLDVIEW OF ISLAMREDUCTIONIST TENDENCIES IN WORLDVIEW OF ISLAM

ORIENTALIST’S ISLAM
ADVOCATING THE LEARNING OF ISLAM AS SUBJECTS –ADVOCATING THE LEARNING OF ISLAM AS SUBJECTS –
(Muslims to remain neutral by being ‘ Objective’ when learning(Muslims to remain neutral by being ‘ Objective’ when learning
Islam’)Islam’)
INVALIDITY OF ALL ‘TRUTH-CLAIM’ –INVALIDITY OF ALL ‘TRUTH-CLAIM’ –
Anthropological - religion as social construct, need to evolve, etc.Anthropological - religion as social construct, need to evolve, etc.
TRANCENDENTAL UNITY OF RELIGION –TRANCENDENTAL UNITY OF RELIGION –
(Rigid black/white dichotomy of Inclusive vs. Exclusive)(Rigid black/white dichotomy of Inclusive vs. Exclusive)
MANY TYPES OF ISLAM (Labeling) – Liberal, Progressive, Moderate,MANY TYPES OF ISLAM (Labeling) – Liberal, Progressive, Moderate,
Reformed (Protestant), Pacifist, Modernist, etc.Reformed (Protestant), Pacifist, Modernist, etc.

SECULARIZATION OF MUSLIM
BREAKDOWN IN OUR ADHERENCE TO ISLAMIC TRADITION -BREAKDOWN IN OUR ADHERENCE TO ISLAMIC TRADITION -
FAILURE TO FULLY BENEFIT FROM THE ‘DUALISTIC EDUCATIONALFAILURE TO FULLY BENEFIT FROM THE ‘DUALISTIC EDUCATIONAL
SYSTEM’SYSTEM’
REMOVAL OR DISAPPEARANCE OF “DA’WAH-ISLAH” SPIRIT –REMOVAL OR DISAPPEARANCE OF “DA’WAH-ISLAH” SPIRIT –
FAILURE TO RESPOND TO CONTEMPORARY CHALLENGES REGARDINGFAILURE TO RESPOND TO CONTEMPORARY CHALLENGES REGARDING
VALUES.VALUES.
THE PASSIVE MODE TOWARDS MEDIA EXPOSURE AND THETHE PASSIVE MODE TOWARDS MEDIA EXPOSURE AND THE
ENCROACHMENT OF ‘SECULARISM’ IN A MULTI-RELIGIOUS SPACE.ENCROACHMENT OF ‘SECULARISM’ IN A MULTI-RELIGIOUS SPACE.

http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/http://with-the-truthful.blogspot.com/
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Brief History of Da'wah and Islamic Education in Singapura (Singapore

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