Faiths/Festivals of Malay Immigrants

Source 1: A description of fasting practiced by Malay Muslims.

Fasting is one of the five pillars of Islam. The other four pillars are: a firm declaration that there is no god except Allah and that Muhammad is His servant and His apostle; the keeping up of prayers; the payment of obligatory charity; and the performance of the pilgrimage to Mecca.

Every year, Muslims fast during the holy month of Ramadan, which is the ninth month of the Islamic calendar. The fast begins before dawn breaks and ends at sunset. No food or drink is allowed while fasting, and smoking is also forbidden. It is believed that the highest dimension of fasting is achieved when one is at his or her moral and spiritual best by being charitable, compassionate, good-tempered and truthful while devoting his or her time to prayer and meditation. Self-control during fasting also involves the curbing of one’s passions, for example, sensual desires and feelings of anger.

Muslim children are trained to fast for half a day when they are six years old so that it will be easier for them to fast for a full day when they grow older. Converts are also encouraged to fast for half a day in the beginning. At the end of Ramadan, Muslims around the world celebrate their one month of fasting with Aidilfitri, or Hari Raya Puasa.

Reference:

Suchitthra Vasu. (2016). Fasting. Singapore Infopedia, National Library Board. Retrieved from https://eresources.nlb.gov.sg/infopedia/articles/SIP_187_2005-01-03.html

Source 2: A description of Hari Raya Puasa celebrated by the Malays in Singapore since 19th century.

The festival of Eid, known in Singapore as Hari Raya Aidilfitri or Hari Raya Puasa, falls on the first day of Syawal, the 10th month of the Hijrah (Islamic) calendar. It is a celebratory occasion following a month of fasting, which is known as Ramadan. The term hari raya is Malay for “big (or grand) day of rejoicing”.

Ramadan falls on the ninth month of the Islamic year. Puasa is Malay for “fasting”. Fasting in Islam means abstaining from eating, drinking, smoking and indulging in any form of behaviour that serves to nullify the fast. During Ramadan, Muslims fast from dawn to sunset and perform religious duties, such as reading the Quran.

All Muslims are required to fast, with the exception of children who have not reached puberty, the feeble elderly, the sick whose health is likely to be severely affected by fasting, expectant mothers, and women nursing their children. Women who are menstruating can take a maximum of 10 days off. However, they must make up for each day taken off, at another time. Travellers are also permitted to eat during the fasting period provided they make up for the lost days later on. Fast is broken after sunset when it is time for the evening meal, which is known as Iftar.

Hari Raya Puasa marks the end of the fasting month of Ramadan. It is a time of forgiveness within the Muslim community and a time for strengthening of bonds among relatives and friends. New clothes, decorated houses and exchange of invitations between friends and relatives commemorate Hari Raya Puasa.

Reference:

Suchitthra Vasu. (2018). Hari Raya Puasa. Singapore Infopedia, National Library Board. Retrieved from https://eresources.nlb.gov.sg/infopedia/articles/SIP_919_2004-12-20.html

Source 3: An extract about Malay-Muslim marriages.

Weddings of the Malay community are generally festive, grand and celebratory affairs with many guests. Ceremonies may be held over several days in traditional Malay weddings. The marriage is solemnised during the akad nikah (solemnisation ceremony). The highlight of the wedding is the bersanding (sitting-in-state ceremony), which is followed by a feast for family and friends.

A marriage is traditionally initiated by merisik, a process in which a senior and respected member of the groom’s family visits the prospective bride’s family to learn about her background, and whether she is agreeable to the marriage.4 He is usually accompanied by a small entourage bearing gifts. If the bride is found to be acceptable, a proposal would be made, traditionally in the form of poetic Malay verses.

A traditional symbol of Malay weddings is the bunga manggar, which symbolises prosperity and expresses the hope that the couple will have many children. When it is tied to a road sign, lamp post or placed at a bus-stop, the bunga manggar serves as a directional landmark to help guests locate the wedding reception.

Other items commonly seen at Malay weddings are the sirih dara and bunga mayang. These are floral arrangements symbolising the chastity of the bride, and are usually gifts from the groom to the bride’s family.

The pulut pahar, which represents fertility, is found on the pelamin. This plant-like structure is made of hard-boiled eggs. After the reception, half of it is given to the mak andam and the other half returned to the bride’s family.

Reference:

Koh, J. (2014). Malay Muslim Marriages. Singapore Infopedia, National Library Board. Retrieved from https://eresources.nlb.gov.sg/infopedia/articles/SIP_73_2005-01-25.html

Source 4: An extract about Malay Muslim birth rituals.

To the Malays, a birth is regarded as a gift bestowed by God. They believe that a child brings blessings and sustenance to the family. Babies are deemed pure, like a piece of white cloth, and parents play an important role in nurturing the child. At birth, the azan (Muslim’s call to prayer) would be whispered into the baby’s ears, usually by the child’s father. This Islamic ritual signifies the hope that the child would grow up to be a good Muslim.

In preparation for the ritual, a young coconut with its top cut off and decorated with flowers is placed on a tray. The ceremony, usually attended by relatives and friends, begins with the reading of Berzanji and Marhaban (songs in praise of Prophet Muhammad). The baby is then carried in the arms of a parent or relative, while another family member carries a tray that contains the cut coconut. Guests will be approached individually and invited to cut a small lock of the baby’s hair, which is then placed into the coconut. At the end of the ceremony, the newborn’s head is shaved clean. The baby’s hair is then weighed and the family would donate the weight of the hair in gold or its monetary equivalent to charity.

Reference:

Asrina Tanuri. (2018). Malay Muslim birth rituals. Singapore Infopedia, National Library Board. Retrieved from https://eresources.nlb.gov.sg/infopedia/articles/SIP_2018-11-27_083459.html

Source 5: An extract of Hari Raya Haji celebrated by Malay Muslims in Singapore since the 19th century.

Hari Raya Haji (which means “great day of the haj” in Malay), also known as Aidiladha (alternatively spelt as Eid al-Adha or Eid Adha) or the Great Day of Sacrifice, is a Muslim festival that falls on the 10th day of Zulhijjah (the 12th month in the Islamic calendar). It also commemorates the willingness of the Islamic prophet Ibrahim to sacrifice his son Ismail in an act of obedience to Allah (God). One of the main rituals of the festival is the korban, which involves the sacrificial slaughtering of livestock.

The korban is one of the most significant rituals of Hari Raya Haji. The ritual is considered a sunnah muakkad (non-compulsory but strongly recommended obligation) and can be done individually or as a group. Muslims who can afford it are encouraged to perform the korban.

The sacrifice ritual begins by facing the animal to be sacrificed in the direction of the Kabaa and uttering a prayer. The jugular vein at the animal’s throat is then slit quickly to ensure a quick death, usually within a minute. The animal is then cleaned and its meat carved up for distribution.

As the korban signifies a sacrifice of anything valuable, livestock such as sheep, goats or cows are usually chosen as the offering. The person who sacrifices the animal keeps one third of the meat, while the remaining two thirds are shared with friends, neighbours and the poor and needy.

Reference:

Koh, J. (2013). Hari Raya Haji. Singapore Infopedia, National Library Board. Retrieved from https://eresources.nlb.gov.sg/infopedia/articles/SIP_694__2009-01-02.html

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