The Baweanese Corner

Bawean Island 2010

2010-08-22T22:45:00.001+08:00

My Most Unforgettable Experience During Hajj

2009-11-28T00:36:00.010+08:00

(Masjidil Haram - The Grand Mosque)

Today, 11th Dzulhijjah, four years ago, I was in Mina, celebrating Eid-ul-Adha with my husband and son. It was the year I performed Hajj, the fifth pillar of Islaam. The Hajj pilgrimage was the most amazing experience in my life, leaving me with unforgettable memories and valuable lessons, teaching me the meaning of life through real encounters. TsuMina, the big flood in Mina, left me with a remarkable memory of 2005 Hajj pilgrimage. Mina, a low lying area just outside Makkah, is a valley surrounded by mountains. It is part of the Hajj ritual to be at Mina in order to perform the stoning of the Jamrah(s). Jamrah(s) are three pillars built to signify the incident that took place long ago during the lifetime of Prophet Abraham a.s. whereby Satan tried three times to stop him from having his son, Ishmael a.s., to be sacrificed.

(At the Jamrah area in Mina)

The flood happened on the third day of my stay at Mina. It was after lunch that I noticed the sky was not as sunny as the previous two days and it was rather windy. I was attending to my son, entertaining him with a little touring around the campsite. It was a wonderful breezy day. At about just minutes before Asar, I brought him to the toilet to have him showered. He was happy to have his shower done and eager to get back to the camp. While walking towards Hahnemann’s camp against the heavy breezy wind, I noticed the grey sky and soon droplets of water came down from the sky. By the time I reached the camp, it was raining heavily.

(In the camp at Mina)

The rain grew heavier and pool of water was forming outside along the walk-way. I quickly gathered my belongings, put on my shoes and carried my son. Soon I could see sandals outside the camp being washed down the slope. I was already standing with my handbag full of medicine on one shoulder, carrying one luggage bag in one hand and holding my son in the other when water began rushing into the camp. About less than ten minutes the water level was up to my knee. I was terrified but remained calm nonetheless. I looked up at the steel poles that were holding the camp. They were putting up a weak resistance, swaying with the strong wind. I looked on, worried and anxious for my husband’s presence to help me to get out of the camp to safety.

(Mina Campsite)

Finally when my husband came, we hurriedly left the camp in search for higher ground. By then the water was already level to my waist. We walked in the heavy rain in shivering cold for about ten minutes before entering into another camp that had an entrance leading us to the campsite's toilet that was situated on a higher ground. We then took shelter in one of the toilet cubicles until the rain stopped. That night we slept in the camp which was left empty by the Bruneians who moved on to Makkah to complete their Hajj rituals. Our Hajj package operator, Hahnemann Travel and Tours Private Limited, was very responsible. The safety and well-being of its Jema’ah(s) as well as their intention in completing the Hajj rituals were its priority. We felt grateful to Hahnemann Travel for instructing its Hajj pilgrims to stay at Mina to complete the stoning of the three Jamrah(s).

(Flood aftermath)

That night, I could not sleep much and pondered on what had happened. The flood was a warning as well as a blessing to me. I felt that Almighty Allah had pardoned me and given His mercy by fulfilling my wish of wanting to perform the stoning of the Jamrah easily for the sake of my son, who was then two years nine months. Unlike the first two days of my stay, the stoning area was rather deserted as there were very little people performing the ritual after the flood. Indeed, the flood in Mina was a test of faith, testing my trust in Almighty Allah in a time of difficulty in which my unrelenting faith was rewarded with easy stoning of the three Jamrah(s).

(At the Jamrah)

Al-Hamdulillah, this incident enabled me to see the beauty of Islaam and the significance of Hajj. From it, I learned that I was given the opportunity to experience receiving the reward for having and putting faith in Almighty Allah, trusting Him as the only Protector, the only One with the ability to save anybody from everything and anything. Indeed, nothing escapes Allah’s will and all is possible except Allah the Most High.

(Wuquf at Arafah)

Reasons behind the similarity in culture between Baweanese and Malays

2009-11-17T01:58:00.010+08:00

(Qurban)

It is not surprising that the culture of the Bawean people is similar in many ways with that of the Malays (here I am referring to Malay ethnic group i.e. the Malays in Singapore, Malaysia and Riau Lingga including part of Sumatra). The Baweanese and the Malays are originated from the same ancestors (i.e. from the people of mainland Asia) and practice the same belief (i.e. Islaam)! According to history, the evidences that have been uncovered by archaeology clearly showed that in prehistoric times, the Malay Peninsula formed part of a land bridge for successive waves of migrants moving from the Asian mainland southwards towards Indonesia and Australia.

(Two relatives related by marriage met during Eid - One Javanese and the other a Baweanese wearing the button-up with Mandarin collar-like shirt)

In a history text book, "Jessy: Malaysia, Singapore & Brunei 1400-1965" by Joginder Singh (2nd revised edition 1974, Publisher: Longman Malaysia Sdn Bhd, Kuala Lumpur), it mentioned that the first of these migrants may have been living in the Peninsula as long as five hundred thousand years B.C. Then a new group of people arrived from the Indo-China in about 8,000 B.C. Their descendants are the Senoi and the Semang aborigines of modern Malaysia. Then there were the migrants from the north from Southern China about five thousand years ago, bringing with them an advanced Stone Age culture. They are known as the Proto-Malays (i.e. Melayu asli) and they are the ancestors of the present Malays (Deutero Malays -i.e. the Malays with mixed blood) of Malaysia, Singapore and Indonesia.

(Surah Al-Fatiha, the opening of Al-Quraan -the sacred book of Islaam)

Hence, the Baweanese and the Malays are the likeness of two cousins sharing the same grandfather! It is the same too for the other ethnic groups in this Nusantara region such as the Achenese, Bataks, Bugis, Minangkabaus, Banjarees, Javanese, Balinese, Ambonese, etc…. However, like the majority of Achenese, Bugis, Minangkabaus, Javanese and Banjarees, the Baweanese and the Malays in the Malay Peninsula (including Singapore) and Riau Lingga are Muslims. (Take note: the Malays [here I am referring to the Malay race] in the Philippines are majority Catholics/Christians - Filipinos too belong to several Asian ethnic groups, grouped within the Malay or Malayo-Polynesian speaking people, who speak Austronesian languages. The concept of Malay race is not the same as in the concept of Malay ethnic group)

(During a Baweanese matrimonial ceremony -1980s)

(Aqad Nikah)

(Bersanding)

This is another reason the Baweanese culture (as well as the other ethnic groups with Muslims majority as mentioned above) is very much similar –almost the same as the Malay culture. For example, 'Aqiqa, Qurban, Eid, Aqad Nikah, Circumcise, Thanks-giving (Doa Selamat), Tahlil, etc… are derived from the Islamic culture. However, the way they are being performed varies.

('Aqiqa)

For example, in 'Aqiqa, to the Baweanese, it is always necessary to perform even though they know that it is not compulsory. Grand ceremony pertaining to the birth of a newborn is held because they feel greatly indebted to Almighty Allah for giving them off-spring to continue their lineage. Often there will be ''Berzanji'' – the reciting of the History of Prophet Muhammad s.a.w. in the ceremony, remembering and honouring the struggles and sacrifices made by the beloved Prophet of Islam s.a.w. They want to emulate closely the good act of Prophet Muhammad s.a.w. The Baweanese are strong believer of Islam and among their strongest characteristic pertaining to this, is their proficiency in reciting Al-Quraan with perfect ‘Tajwid’. There are many ''Hafiz'' among them. Generally, they are very good in ‘Berzanji’ and have good voice.

(Berzanji)

However, I was told by my late grandfather that before Islam, the Bawean Islanders practiced Shamanism (a range of traditional beliefs and practices concerned with communication with the spirit world). Then a pious Muslim (believed to be Middle-eastern) came to the Bawean Island and taught Islam to the Islanders. Gradually, the Bawean people accepted Islam and finally 100% of the inhabitants became Muslims. As a little girl, I used to hear the Pondok people talking about the Mystical Bawean Island. They said that non-Muslims would not get out of the Island alive once they stepped into it and air-planes could not fly over the island - it would crash! Is it true?... I have no comment.

(A typical Baweanese meal)

In many occasions, likewise the Bugis, Javanese, Minangkabaus and others, the Bawean people and the Malays shared the same culture and traditions with certain differences -the likeness of the similarity in appearance of two cousins due to sharing the same grandparents but not parents. For example in the art of self-defense, the Bawean people called it “Pokolan” and use the “Parang” while the Malays called it “Pencak Silat” and use the “Keris”. Look at their dishes; the Malays called the red chili soupy gravy, ‘Asam Pedas’ but the Baweanese called it ‘Kela Tomes’ –the dishes look the same but taste different due to the portion of ingredients used.

(Notice the Baweanese teenage wearing green Baju Kurong while behind her, is a Baweanese woman wearing the kebaya and sarong batik -1990s)

How about their attire? –the traditional older generation Baweanese women prefer sarong batik and kebaya than the Malay Baju Kurong. It is only the younger generation wears Baju Kurong, thinking that it is the traditional dress which is not. The traditional costume of the Baweanese is the kebaya and sarong batik for the females whereas for the guys is the button-up shirt with a Mandarin collar-like and sarong 'pelekat' or pants –there is no 'kain samping'…. just like any other typical traditional Indonesian attire!

(A Baweanese couple from Ipoh, Perak in traditional attire -1970s)

Gradually, through the years the differences in culture between the Baweanese of Singapore (as well as the Baweanese of Malaysia) and the Malays (of these two countries), lessen due to intermarriage between the people in these two ethnic groups. This is another reason the Baweanese culture are almost the same as the Malays. Similar case happened to the other ethnic groups living in the Malay community. Today the differences in culture between these ethnic groups are minimal that some of them in this community identify themselves as Malays, especially to the Chinese, Indians, Eurasians and foreigners. The reason given behind this, is that it save them from the trouble of explaining about their true ethnicity background.

Who are the Baweanese (Boyanese)?

2009-11-16T19:26:00.007+08:00

(Two Baweanese sisters -1980s)

Few days ago, an undergraduate had asked me about the Bawean race for her research work. She wanted to know the general surface of this race and the reasons to the similarity in culture to that of the Malays. I had replied her and now I like to take the opportunity to write it in this post.

(Location of Bawean Island)

As written in my previous post, the Baweanese are not Malays. They are people originated from the Bawean Island situated in the Java Sea. This tiny Island belongs to the Republic of Indonesia and is also widely known as "Pulau Puteri" which literally means ''Island of the Woman'', referring the island belongs to the women. There are more women than men living in the island because most of the men have gone ''Merantau'', leaving their homeland in search of opportunities abroad.

(Map of Bawean Island)

Hence, the traditional homeland of the Bawean descent from all over the world, wherever they are today -Malaysian Baweanese, Singaporean Baweanese, Australian Baweanese, etc., is Bawean Island. The forefathers of these Baweanese were immigrants in the country they are residing now. On the other hand, the Malays are the indigenous people of the Malay Peninsula and the Riau Lingga Archipelago.

(The Nusantara Region)

The Malays speak Bahasa Melayu while the Baweanese especially the Bawean islanders converse among themselves in Bawean language. However today, among the Baweanese descent living outside Bawean Island especially in Singapore, this language is dying. Generally, the descendents of the Bawean people in Singapore do not speak the Bawean language. The older ones are comfortable conversing in Bahasa Melayu while the younger ones are comfortable conversing in English language. This is because Bahasa Melayu is the National language of Singapore while English is the first language learned in schools as well as the language used commonly in the working sector.

(The Baweanese during the month of Haj -1980s)

In Singapore, the Baweanese live among the Malays in the Malay community due to the similarity in culture and having the same religion. Similarly, the Baweanese in Malaysia are part of the Malay community. Firstly, this is because they are from the same region –the Nusantara Region i.e. South-east Asia. Secondly, they are bound together by a common belief –i.e. Islaam. Islaam has provided a bond which bound the Baweanese and the Malays together.

(Baweanese family -1980s)

Similarly, Islaam has also bound the other Muslims from different ethnic groups together with the Malays –i.e. the Bugis from Celebes, Achenese from Acheh (Sumatra), Minangkabaus from Padang (Sumatra), Javanese from Java, Banjarees from Banjarmasin, Baweanese from Bawean and the original Malay -the inhabitants of the Malay Peninsula were held together by Islaam, living in one big community that is, the Malay Community!

(The Baweanese during Salam Lembaran 2009 organised by PBS)

Am I a Baweanese or Malay?

2009-11-15T18:36:00.015+08:00

(The Head of Batam Cultural Department giving the opening speech)

During the last June school holiday, my sister and I visited Batam Island. We stayed there for a week to get away from our busy lives in Singapore. I bought five tickets for my family and friends to attend the "Pesta Kebudayaan dan Masakan Nusantara". It was organised by the Cultural Department of Batam in an effort to forge close ties among the different ethnic groups in the Nusantara region. The Head of the Batam Cultural Department gave the opening speech.

My sister was amazed to hear him speaking in Malay language fluently. Immediately she asked me, "Why is this man speaking in Malay like us, with no Indonesian ascent. Shouldn’t he be speaking in Bahasa Indonesia?". I replied, "This is because he is Malay". She asked me again, "How can he be Malay when he was born and raised in Batam, in Indonesia". I explained to her that the indigenous people of Batam are the Malays. Batam is part of the Riau Lingga Archipelago –the homeland of the Malays.

I explained further to my sister that only the Batam Malays speak Bahasa Melayu while those who speak Bahasa Indonesia are obviously from other parts of Indonesia –immigrants mostly from mainland Java. Then she asked me again, "So, what are we? Aren’t we Malays". I replied, "Look at your NRIC. What does it reads?". She answered, "Boyanese". I replied, "Yes, we are Boyanese!". I further told her that both of us are Baweanese (Boyanese) descent because our father was born in Bawean (Boyan) Island and his forefathers were born and raised there.

Such confusion is common nowadays. Most Baweanese descent (outside Bawean Island) from the younger generation, especially in Singapore, believed that they are Malays….my sisters, brother, cousins, daughters, sons, nephews and nieces … all of them thought that they are Malays. Very sad indeed!

(Two Baweanese - same race but different nationality)

PBS Salam Lembaran 2009

2009-10-19T23:52:00.005+08:00

Today, 19th October 2009, is 30th Shawal 1430H. This year Shawal is among the several memorable ones I ever celebrated. The Eid celebration captured several joyous occasions. I spend meaningful time with old acquaintances and relatives that I had lost touch for many years. Majority of these countless happy moments happened during "Salam Lembaran 2009'' organized by Persatuan Bawean Singapura (Singapore Bawean Association) or PBS in short, on 17th October 2009 at Grassroot's Club in Ang Mo Kio. The President of PBS, Mr Faizal Wahyuni, made the opening speech followed by a speech from the guest of honour, Mr Hawazi Daipi, MP for GRC Sembawang and Senior Minister for the Ministry of Labour, who is also the advisor of PBS.

(The arrival of Mr Hawazi Daipi )

''Salam Lembaran'' is a yearly event in the occasion of Eid-ul-Fitr celebration during the month of Shawal. It is organized with the aim of fostering close ties among the Singapore Baweanese simultaneously, preserving the Baweanese heritage and culture through stage performances by the Baweanese celebrities such as Aziz Satar, Mahadi Shor, Imran Ishak and Hj Basri Alang. The Baweanese culture of helping out one another is projected through the Student Aids amounting to S$5,000/- sponsored by Lee Foundation given out to students from Kent Ridge Secondary, Bedok Green Primary and Madrasah Al' Ma'arif.

(''Pokolan" the Silat Bawean performed by Mr Hj. Basri)

(The local Baweanese celebrities in Black)

The objective of this Eid gathering is also to recognize the achievements by several individuals within the Bawean community in Singapore. Every year several title awards are given out to several outstanding Singaporeans of Baweanese descent. This year award for the title Bawean Teladan goes to Hj Salleh Suhaimi; Bawean Budiman - the late Hj. Buang Bin Masadim; Bawean Cermerlang - Hjh Rohanah Bte Pagi and Nur Sarah Aqila bte Jamil; Bawean Jasawan - Hj Ismail (Basri) bin Alang, Ustazah Hjh Mariam bte Rauf and Hj Abdolah bin Lamat.

(Kassim Selamat, Hj Basri and Mr Morni)

PBS Salam Lembaran 2009 left me with many good memories. This is my first experience attending such event. It had given me rich insight of the present day PBS; how it had transformed into a well established modern association (that I am proud to introduce it to the world) with preserved Baweanese culture without losing its roots and heritage; very different from the early days of its operation way back in 1960s through 1980s -the period I grew up among the Pondok people.

(A group photo with Dato' Aziz Satar)

I am amazed to see the positive transformation of PBS, paving its way towards modernization, keeping up its pace in-line with the progress that is happening in cosmopolitan city-state Singapore. PBS is now as advance as its country, thanks to its members which consist of young professionals guided by the veterans; collaborating their abilities in continuing the efforts started by their forefathers.

(This post is dedicated to PBS. Thank you for the well organized event. I have no regrets attending it. Personally, I think all Baweanese descents should make the effort to attend the function. )

Shawal in Singapore

2009-09-20T03:05:00.002+08:00

Shawal is here again! Eid Mubarak to all Muslims! Goodbye Ramadhan! May we meet again next year, Aamiin.

Islamic ruling concerning sorcery

2009-09-17T01:01:00.001+08:00

It should be made clear beforehand that the word magic is used to mean different things. Concerning the Islamic Shariah, one should distinguish between the magician who seeks the help of the Devil, and performs acts of disbelief, and the magician whose trade consists of charlatanism and tricks. Although all types of magic are forbidden in Islam, the first type is considered kufr, and anyone who practices it, is a disbeliever. The proof for this ruling is in the Words of Allah:

”Solomon did not disbelieve, but the devil disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two angels taught anyone till they had said, ‘We are for trial, so disbelieve not (by learning magic from us)’. And from them, people learn that by which they cause separation between a husband and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not. And indeed they knew tht the buyers of it (magic) would have no share in the Hereafter. And how vile was the price for with they did sell their souls, if they but knew!” (Surah Al-Baqarah, 2:102).

This verse shows that:

1. Learning magic is kufr (disbelief). Notice that the simple act of learning renders a person a disbeliever, even if it were for ‘good’ purposes such as to annul other magic spells.
2. Magic brings only harm and no benefit, and anything that brings only harm is forbidden.
3. The buyers of magic would have no share in the Hereafter, ie they will eternise in hell, and only those who have disbelieved will eternise in hell.

Nowadays, it can be seen that many Muslims versed into handbooks of magic, lured by the powers they might unveil, taking the matter lightly, and thinking it is only a minor sin. They do not realise that in fact they are slowly walking from the realm of Islam to the realm of disbelief!

”And the magician will never be successful, no matter whatever amount of skill he may attain!” (Surah Ta Ha, 20:69)

It is the consensus of the Muslim scholars, and the four schools of thought that if a Muslim who practiced magic has committed acts or spoken words of disbelief, then he should be killed, as he is considered a renegade. It was the punishment adopted by the companions of the Prophet s.a.w. such as Umar Ibn al-Khattab r.a., and Uthman Ibn Affan r.a. If the magician has caused the death of a person by way of magic, then he also should be killed, even if his magic does not involve disbelief, because this is the punishment of any killer. All other magicians should not be killed, but they should be reprimanded according to the harm they may cause.

As for the magician who is already non-Muslim, most of the scholars see that he should not be killed unless he causes the death of another person, because he is already a disbeliever and his magic does not change his status, while Imam Abu Hanifah makes no difference between him and the magician who was a Muslim. However, if a person who was practising magic comes out and declares his repentance, and proves that he has abandoned magic for quite a while, his repentance should be accepted and he should be spared, as Allah informed us that Pharaoh's magicians repented and Allah accepted their repentance.

(Extracted from: Weekly Gulf Times dated 6th April, 2007)

World of Magic, Sorcery and Unseen Creatures

2009-09-13T15:10:00.003+08:00

Colour of Magic
(Extracted from: Weekly Gulf Times dated 6th April, 2007)

No matter what is the colour you pick, you lose, because all kinds of magic are forbidden in Islam. White Magic is used for ‘good’ purposes such as uniting two people, of inducing a person to fall in love with another person. Brains of hyenas and hoopoes are often used in preparing the witchcraft. Red Magic is written with the blood of animals, and menstrual blood, and is used for evil purposes, such as separating husbands from their wives, or causing diseases. Black Magic uses tar, asphalt, black goat’s hair, monkey’s hair and more artifacts and potions. It is the most dangerous kind of magic. It is used to cause dispossession, death, catastrophe, etc.

Calumny
(Extracted from Weekly Gulf Times dated 6th April 2007)

Calumny is a type of sorcery and slandering which is widespread among people. If a person comes and talks lies about another in a way that seems so truthful, one may fall into the trap, unless one seek refuge into a power superior to that person, that is, the Power of Allah. For instance, a woman wanted to separate a husband and his wife. She went to the wife and said: ”Your husband is thinking of divorcing you, but I can make him renounce his decision if you could bring me some hair from his beard that you cut yourself while he is sleeping.” Then she went to the husband and told him: "Your wife fell in love with another man, and has decided to kill you to free herself from you. I am warning you that she might do it soon, and cut your throat while you are asleep!” The husband went to bed and closed his eyes as if he were sleeping, and sure enough, here comes his wife with a sharp knife pointed toward his throat. He jumped up and killed her with the knife. He later got hanged as a punishment for his crime. Calumny is the root of many tragedies.

Diviners, Psychics and Fortune-tellers
(Excerpt from weekly Gulf Times dated 30th March 2007)

It is human nature to seek the knowledge of the future whether it concerns the fate of the individual, or of the entire humankind. This curiosity has been satisfied by the revelations that Allah has sent down through His Messengers. The Qur’an informed us about the Unseen; the world of the angels, and the world of the jinn, the signs of the Last Hour, the Day of Judgment, and other future events. However, some people are not satisfied, and seek to know more about the Unseen. This is where the Diviners, Psychics and Fortune-tellers come to play. But how can they know the future while Allah said:

”He (Allah) alone knows the Unseen, nor does He make anyone acquainted with His secrets,”(Surah Al-Jinn, 72:26)

”None in the heavens and the earth knows the Unseen except Allah, nor can they perceive when they shall be resurrected.”(Surah An-Naml, 27:65)

Obviously most of what they forecast is pure lies, but sometimes their predictions are accurate. Is it pure coincidence? To answer this question, let examine how these fortune-tellers arrive to their predictions.

There are two types of Diviners. The first are those who use a certain art they pretend that it helps them to unveil the secrets of the Unseen. Such arts include reading the palm of the hand, the tarot, crystal-ball gazing, casting bones or stones, and using astrology. The second type of Diviners seek the help of the jinn whom they befriend and who gather for them news from the heavens and the earth. The first type of Diviners, use their craft for the sole purpose to impress their audiences, and rely in reality on their common sense and intuition and most of the time do not give accurate predictions. It is the second type that, are the real Diviners because the devils from the jinn bring them knowledge about the Unseen. This was described in the Qur’an where the jinn said:

"And we pried into the secrets of heaven, but we found it filled with stern guards and flaming fires. We used indeed to sit there in hidden stations, to steal a hearing, but any who listens now will find a flaming fire watching him in ambush.”(Surah Al-Jinn, 72:8,9)

Allah also said:

''And We have guarded them (the heavens) from every accursed Satan. But any that gains a hearing by stealth, is pursued by a fiery comet, bright to see.” (Surah Al-Hijr, 15:17,18 )

Although the heavens are guarded, the devils try nonetheless to steel the news and are sometimes successful. The Prophet, s.a.w. said:

”The angels in the clouds speak a command that is in the sky, and the devils hear it. They then coo it into the ears of the diviner, and he adds a hundred lies to it.”(Reported by Al-Bukhari)

Drawing Future Prediction through Bad Omens
(Source: Weekly Gulf Times dated 6th April 2007)

Drawing bad omens (or superstition) is forbidden in Islam. The Prophet s.a.w. warned us against it, saying

”Drawing bad omens is Shirk (he said it three times) and none of us but is tempted by it, however, Allah removes it (the temptation) from those who trust Him.”(Related by Abu Dawud, at-Tirmithi)

It is advised not to act upon superstition if it occurs in the heart for it is from the whispering of Shaytan. Mu’awiyah ibn al-Hakim r.a said to the Prophet s.a.w.

”O Messenger of Allah amongst us are men that draw bad omens.” He said, ”That is something which you find in yourselves, so do not let it hold your back.”(Reported by Muslim)

"He who acts upon his superstitions, has committed Shirk.” (Reported by Ahmad)

Of the forbidden superstitions are believing that the numbers 13 and 666 bring bad luck, or believing that a black cat that crosses the way brings evil things. There are three exceptions in drawing bad omens, which the Prophet s.a.w. mentioned, saying

”If there is superstition, then it would be in the house, the spouse and the horse.” (Reported by Al-Bukhari and Muslim)

The Prophet liked the drawing of good omens. He said,

”There will be no contagion, nor drawing bad omen, and the truest of these is the drawing of good omens.” People asked him; ”What is the drawing of good omens?” He said, ” A good word that a person hears” (reported by Al-Bukhari and Muslim)

Drawing Future Prediction through Signs of the Zodiac
(Excerpt from Weekly Gulf Times dated 6th April 2007)

The word Zodiac may derive from Greek words meaning ‘Wheel of life’. The Zodiac is a branch of astrology based on the study of the sky. The 12 signs of the Zodiac mark the 12 compartments of the heavens. Believing that these signs can predict one’s character is kufr. So one should think twice about reading his sign in the newspapaer, and should not take this lightly.

Drawing Future Prediction through Fortune Cookies
(Excerpt from Weekly Gulf Times dated 6th April 2007)

Fortune Cookies are a kind of divination, and if any prediction is realised it is by pure coincindence. Imagine a person opening a fortune cookie just for fun. Now imagine that he reads bad news in it, one can easily read the from his face expressions that the news has influence on him. That is the evil of Magic.

Drawing Future Prediction through Theory of Millennium
(Excerpt from Weekly Gulf Times dated 6th April 2007)

One of the evils that gained strength in recent times was the theory of the Millennium. At the end of every millennium diviners are busy predicting the end of the world. The same frenetic predictions were prophesied a thousand years ago when most of the diviners expected the world to end on the year 999, and guess what? It was all a big lie. The end of the world could not be known by others than Allah, because Allah said,

”Verily the knowledge of the Hour is with Allah alone.”(Surah Luqman, 31:34)

Forms of Magic

2009-09-09T02:02:00.005+08:00

According to an article that I read in the Weekly Gulf Times published in 2007, there are several forms of Magic. Some are all illusions and trickery, while others are real, occurring with the help of the Devil. Muslim scholars generally define Magic as any phenomenon that has invisible causes or that is seen or imagined differently from its reality due to disguise or trickery. Other scholars define Magic as the art of producing in nature, with the help of the demons, things beyond the power of men. Below are the excerpts / summary written in the article ….

Astrology

(Excerpt from Weekly Gulf Times dated 30th March 2007)

The roots of astrology go back to the Babylonians who worshiped the stars. Nowadays, magicians who use talismans based on astrology, fall into three categories:

1. Those who worship the heavenly bodies, offer prayers to them and ask them favours.
2. Those who use special calculations and allocate to each word a number that they pretend is related to the positions of the stars. They then perform calculations taking into account the name of the person, his date and place of birth, and claim that this allows them to know his future.
3. Those who study the movements of the heavenly bodies, and their conjunctions, believing that this has an influence on the natural phenomena such as rain, wind , volcanoes or earthquakes.

Anybody who is dealing in these practices is dealing in Magic, for the Prophet s.a.w. said:

”Whoever acquires knowledge about astrology, has acquired knowledge about magic.” (Reported by Al-Bukhari)

Illusions, the Magic of Imagination
(Source: Weekly Gulf Times dated 30th March 2007)

In Illusions, the magician may influence the imagination of the bewitched, to the point of making him believe that what he has imagined is true. In such cases, the magician may rely on hypnotic, or other powers of suggestions often used by some mediums to invoke the spirit of a dead person. The bewitched may think that he sees or hears the dead person but in reality, it is all in his imagination. During the time of Prophet Musa a.s., the Pharaoh's sorcerers used Optic Illusions to bewitch the eyes of people by giving the illusion that the sticks looked like moving snakes. This was a great magic as described by the Qur’an:

”So when they threw, they bewitched the eyes of the people, and struck terror into them and they displayed a great magic.” (Surah Al-A’raf, 7:116)

Trickery, the Magic of Tricks
(Source: Weekly Gulf Times dated 30th March 2007)

Trickery relies on tricks that the magician has learned, usually performed in circus and on television for the purpose of entertainment. However, sometimes it is used by charlatans for evil purposes. Learning sleight of hand, using the properties of special metal, and chemistry, along with a good amount of lies are all part of the trade of this magician.

Sorcery, the Real Magic of witchcraft
(Source: Weekly Gulf Times dated 30th March 2007)

Sorcery has a concrete physical reality. It is the craft of the sorcerer who gets help from the devil, either by direct influence to inflict harm on the victims or by way of talismans to harm others in their health or property. The power of the sorcerer is drawn from his union with the devil, enabling him to have the power to fly in the air, walk on water, inflict disease or even death in others, and other extraordinary things. The more united and close his relationship is, the more powerful he becomes. However, most scholars agree that the power of a sorcerer has limitation; he cannot induce rain or other natural phenomena, nor can he resurrect the dead, nor can he turn a human into an animal, nor can he make an animal talk, and most of all a sorcerer’s spell is only realised by the will of Allah, and he can never change the destiny of a person.

Baweanese and Black Magic

2009-09-07T11:13:00.013+08:00

Black Magic has always been associated with the Baweanese. Mentioned the word ''Boyanese'' the next words will be ''Be careful! They are good at Black Magic!''. Even though the notion of practicing Black Magic directed to the Baweanese still exist today, it is not as bad as in the past where they are being labeled as powerful sorcerers.

I remember during my childhood days in the early 1970s when I was alienated by my classmates due to my race. I was in primary four, when a group of Muslim friends in school suddenly distanced themselves from me after knowing about my racial background through the school register. They told the rest of the class that I came from a very bad race – ''A race that practices Black Magic''. I overheard in their conversations that their parents had warned them not to befriend with the Baweanese so as to avoid black magic being performed on them. From that day onwards I kept to myself and not bothered with what they thought of my people. During this incident, I came to realise that I was not Malay by race, as I used to think, but a Baweanese, speaking Malay language, living in the Singapore Malay community like the other Indonesian Muslim descents from different ethnic group such as the Javanese, Bugis, and Banjar.

My Muslim classmates continued to say hurtful things. I felt sad but angry - angry for being accused of something that I had not done and no knowledge of. Never in my life during the period living in Pondok Kelompang Gubuk, that I came across the pondok residents practicing Black Magic. Instead what I saw were a group of devout Muslims, trying to please Almighty Allah. I saw them performing Sholat, fasting in the month of Ramadhan, giving out Zakat and most of them, especially the elderly ones, had performed Haj.

It was not long ago that I befriended a Muslim woman who was judgmental towards the Baweanese. Without knowing my racial background, she criticized my people and told me to be extra careful with them. When I asked for her reasons, she answered that the 'Boyanese' practiced Black Magic, performing it to harm others. After she had finished with her little story, I politely highlighted to her that those who practiced black magic, inflicting harm to others were evil and this group of people existed in every race. I disclosed my racial background and related to her my near death experience being a victim of black magic performed by a Non-Baweanese. Feeling embarrassed, she immediately appologised to me.

Today, the Baweanese are still being feared by others for possessing Black Magic. It seems to me most people in the society that I am living in, failed to accept the fact that Black Magic comes from evil people existed in every races. However recently, I received a pleasant comment from a Non-Baweanese who visited the Bawean Island organised by PBS (Baweanese Association of Singapore) in mid June, this year. She said, "Oh, rupanya orang-orang Boyan ini banyak yang alim-alim" which means ''Oh, in reality the majority of the Bawean people are devout Muslims". In Singapore itself, there are several Baweanese religious educators. There are also many others with tertiary Islamic education who either work or active with MUIS (The Muslim Council of Singapore), Madrasah, Mosque and other Muslim bodies.

Facing trials in Ramadhan

2009-09-05T00:09:00.007+08:00

Alhamdulillah, Ramadhan is here again! Ramadhan Kareem to all Muslims. May this year Ramadhan is better than the last time. The most meaningful Ramadhan I had was in December 2000 spending the last two weeks in the holy land of Makkah and Madinah. The most challenging Ramadhan I encountered was in 1998, the time I knew deep in my heart, I was a victim of Black Magic.

During Ramadhan 1418H in late 1998, I was able to fast for only five days. The rest of the days were disastrous. I was lying in my bed most of the time groaning in pain, feeling being squeezed with tremendous force. Strangely, the pain only occurred during a specific time frame. It was always during Asar that my right eardrum started to hurt tremendously due to the buzzing, distressing noise blowing into it. The pain stopped abruptly as soon as the azan Maghrib was heard. Suspected that black magic was performed on me, I sought Allah's protection. Through mid-night prayers, I prayed for Allah's guidance in handling the situation.

Then one night, I had a dream about the person who did the unspeakable act on me. In my vision, I saw her sitting in my room in front of my bed performing her witchcraft. I could see her face clearly chanting and holding some leaves with lots of smoke all over the place. I woke up, coughing uncontrollably. With Almighty Allah's guidance and mercy, I got through with the black magic performed on me.

Ramadhan is a blessed month in which true Muslims are chasing to earn rewarding deeds. However, the woman who put a spell on me chose to earn abundance of sins practicing Black Magic, making a pact with the Devils. All this while, she was hiding her evil intentions behind her Hijab mask, projecting herself as a true servant of Almighty Allah. According to Islam, practicing, believing and relying on Black Magic are Shirk - Magic has no place in Islam and learning it is Kufr.

Holding firmly to the Singapore Pledge

2009-08-09T23:32:00.005+08:00

Today, Singapore celebrates the 44th year of Independence. Happy Birthday Singapore! Happy National Day Singaporeans! It is time to say the Singapore Pledge – ''Say what you mean. Mean what you say''.

The Singapore Pledge

We, the citizens of Singapore,
Pledge ourselves as one united people,
Regardless of race, language or religion,
To build a democratic society,
Based on justice and equality,
So as to achieve happiness,
Prosperity and progress for our nation.

The Singapore Pledge was written in 1966 by the late S.Rajaratnam. From that year onwards, students in primary, secondary and post-secondary recite the Singapore pledge after singing the National Anthem during flag ceremony at the beginning of every school day. Every year during the National Day Celebration, Singaporeans say the pledge at the National Day Parade.

Today, after more than four decades, the words in the pledge are still strong holding Singaporeans together as one united nation, continuing to work for prosperity and progress so as to keep on achieving peace, stability and happiness. The words need not be updated for they still speak strongly to the Singaporeans. Indeed, the Singapore pledge is the Singaporeans' National identity in which the ideas, sentiment and spirit in it speaks to the Singaporeans through the years.

Present days Singapore is greatly different from it's past. Singapore had progressed so much through the years; from a trading port into a city-state with strong reserves; from having a very small defense force, relying on the British during the early years, to having robust defense force that is one of the most modern and cohesive in the world. Indeed, Singaporeans had gone through hard times and good times together, moving beyond the three Ps; Peace, Prosperity and Progress to the five Cs; Cash, Credit Card, Career, Car, and Condo.

Singaporeans have been staying united since the early days of independence, building the country, fighting together as one nation against poverty in the 1960s, working hard for developments in 1970s, coping with economic recessions in the 1980s, combating the currency crisis in 1997, battling against SARs in 2003 and now continuing working together, staying vigilant against H1N1 while at the same time, together they are coping up with the economic recession.

Personally, the pledge had worked well for me. I am truly thankful to Almighty Allah for giving me the chance to be part of Singapore’s transformation into one of a World-Class city. I was born in Singapore during the 1960s when Singapore was struggling to rise up to build an independent country. I was there in the 1970s as a student with an aspiration to make a difference when Singapore was progressing and developing rapidly, moving forward leaving the other Third World countries. I was there in the 1980s and 1990s joining the work force in full swing contributing to the economy of Singapore. And now here I am, truly transformed and all grown-up as mature as my Singapore, living in it peacefully in total happiness enjoying the fruits of success.

Truly, Singapore is my homeland. I am proud to be called Singaporean. I am proud to hold a pink NRIC with ''Race: Boyanese" printed on it. I feel blessed to have forefathers, the immigrants from Bawean Island, who were brave to undertake the chances of many uncertainties against all odds in an attempt to make a difference, choosing Singapore as the homeland of their future generations. If these pioneer immigrants did not take the chances, Singaporeans of Baweanese descent, will not be what they are today! I will not be what I am today!

... my Singapore

This is home truly
Where I know I must be
Where my dreams wait for me
Where the river always flows

This is home surely
As my senses tell me
This is where I won't be alone
For this is where I know it's home

(Extracted from Singapore National Day Song – 'Home' by Kit Chan)

My Memories of Sungai Rokam

2009-06-30T16:59:00.025+08:00

Jalan Sungai Rokam and Jalan Dato' Keramat are the two places in Malaysia that I am familiar with, in connection to my Baweanese roots. These are the two places where the early generation of my ancestors used to settle when they first came to the Malay Peninsula. Flashes of memories I had with my relatives still remain lingering in my mind. Memories of my visits to their homes during childhood keep coming back as I refreshes them by looking back at the pictures in my dad's photo album.

(Aunt Nuri and Aunt Yati - Sungai Rokam1970s)

I remember basking under the hot afternoon sun of Ipoh, playing with the other Baweanese kids in the playground until I got myself tanned. They spoke the Baweanese language fluently. The kindness showed by my Grand-uncle Hodri, husband of Grand-aunt Moya, cannot be forgotten. He gave me a bar of chocolate with a big smile on his face as he stood at the doorway after returning home from his work place. Back then I was a little girl not more than seven years old.

(Nenek Moya at my home)

I was very much curious with the things in the home of my dear Grand-aunt Moya. They were very much different from those used by Grandma Ramlah at Pondok Kelompang Gubuk. I was particularly fascinated with the stool-like grater and was always the first to volunteer grating the coconuts! I remember Aunt Yati teaching me the correct method of using it as Aunt Nuri and Uncle Taqim watched with lots of smiling on their faces. With my small little hands, it was not an easy task for me to perform. However, I was happy to be of great assistance in the house. Back then I was their faithful apprentice who was willing to do as told. Appreciated I was, they taught me lots of 'kampong' stuff which could not be found in my hometown, the Town of Little India, the area in which Pondok Kelampong Gubuk was situated.

(Uncle Tapa and Dyan - Orchard Road 1987)

It has been more than twenty years since the last time I met my relatives in Ipoh and yearning to meet them again. I regretted very much for not able to attend the wedding held by Aunt Yati in the occasion of her daughter's marriage. It was the period when I was living in the middle-east. I miss my relatives in Ipoh greatly and hope very much to visit them in the future, Insha'Allah. Below are photographs of Nenek Moya's visit to Singapore with her family in late 1960s. We were having picnic at Changi Beach.

(This post is dedicated to my relatives in Ipoh, especially to Aunt Yati, Aunt Nuri and Uncle Taqim. To Aunt Nuri: I never forgotten the warmth that you gave me during my visits to your home in 1960s. To Aunt Yati: Your kind assistance in the preparation of my wedding as well as my sisters are always in my mind.)

My Memories of Jalan Dato' Keramat

2009-05-29T03:11:00.017+08:00

During my early teenage, I used to spend my school holidays at Aunt Fatimah's home in Petaling Jaya. The weekends were family outing days. Uncle Zain would normally bring his family out for leisure to parks, museum, exhibitions, window shopping or dinning at A&W restaurant. Sometimes he would visit his cousin at Jalan Dato' Keramat. Her name was Hannah. She was my maternal grandmother's younger sister. I used to call her Nenek Hannah.

(Uncle Wahid's wedding - Keramat 1988)

Grand-aunt Hannah was a very kind and generous person. Every time I visited her, it was hard for me to leave her home. She welcomed her guests with open arms and would not allow them to leave with empty stomach. There were always homemade cookies and chips to bring back home. I loved her as much as I loved grand-aunt Moya. My only regret, I was unable to pay my last respect during their funeral. Both had passed away during the time I was suffering from an illness in which doctors were unable to diagnose and determine the cause.

( Visiting Nenek Hannah - Keramat 1990)

(With Nenek Hannah in the Kitchen)

(At the living area)

Among the several children of grand-aunt Hannah, it is aunt Halifah that I am very close. We are about the same age. During my early teens, I used to spend the year-end school holidays in Kuala Lumpur, staying over at her home. Aunt Halifah and I used to have fun together, playing all sorts of ''kampong'' games at the house compound. When we were far apart, we used to write to each other. Till this day we always keep in touch, continuing the family ties.

(Visiting Nenek Hannah - Keramat 1976)

The last time I met aunt Halifah was August 2008 at my cousin's wedding. Aunt Halifah came to Singapore with her family and siblings, Aunt Pia and Uncle Wahid. It was a splendid reunion and we had an enjoyable time chatting, catching up for the lost time. We discussed about going holiday together in Trengganu to visit her sister, Aunt Makma. I was very excited about the idea and looking forward for the holiday with her even though I knew time would be a problem. However, I am confident that the day will come for me and aunt Halifah to be on a holiday with our family together! Insha'Allah.

(This post is dedicated to Aunt Halifah, Aunt Pia, Uncle Wahid as well as my other uncles and aunties who used to live at Keramat - the home of my beloved Nenek Hannah. Spending the time with her and family in that home often lingers in my memory…. it was beautiful.. remain precious... always in my mind...)

Uncle Zain, My Ipoh Connection

2009-04-09T00:30:00.039+08:00

The marriage between Aunt Fatimah and Uncle Zain is a blessing for the entire members of the extended family that generated from the family of my Great-great-grandpa Jusop. This union in matrimony had brought closer two nuclear families in an extended family. Uncle Zain is the cousin of my late maternal grandmother, Hajah Ramlah. Grandma Ramlah's mother is the older sister of Uncle Zain's father whom my mum used to call Grand-uncle Jesin. He followed his father, my Great-great-grandpa Jusop, to Malaysia from Bawean Island during the British colonization in the Malay Peninsula. They used to live at Sungai Rokam in Ipoh, Perak.

(Hari Raya Eid-ul-Fitr 1995)

According to Aunt Fatimah, my Great-great-grandpa Jusop had another marriage, having another set of children from his other wife. And through her (descendent), he had produced the first batch of several well-educated Malaysian Baweanese descendents in his family; a banker, two engineers, an accountant, a doctor and a lawyer by profession – the well-known six brothers in Ipoh that became successful through educations. One of them is Hj.Asmuni bin Awi, the well-known lawyer turned Politician in the State of Perak.

(A proud Grandfather)

Uncle Zain is himself among the successful one in this family. He is an ex-army officer who received the title Dato', given to him by the Sultan of Pahang due to his bravery, serving the Malaysia Military. During his army life, he was always working overseas. I remember during my childhood he used to bring goodies for me and my sister every time he came back home to Singapore at Pondok Kelompang Gubuk. The children of the Pondok loved him as he used to entertain with the stories from his army adventure working in Congo.

(Nenek Moya's first and last visit to my home - January 1996)

Uncle Zain was born and raised in Ipoh, Perak. His older and only sister, my late dear Grand-aunt whom I used to call Nenek Moya, loved him very much. She took great care of him since he was a little boy. My mum told me that Nenek Moya used to give up her portion of food to her little brother during their difficult period living as orphans. I always remember Nenek Moya as a wonderful and lovable person. During my childhood, I used to accompany my grandparents everytime they visited Nenek Moya and other relatives in Ipoh.

Like Nenek Moya, Uncle Zain treats me and my siblings with kindness. Spending my time with Uncle Zain and his family makes me happy. Often I forgotten that he is only my uncle. He makes me feel as though I am his daughter – a daughter he wishes to have. Uncle Zain is like a father to me. He is a generous and kind-hearted person; free from black spots covering the heart - the disease of a bad-hearted soul.

(Aunt Nuri and Aunt Yati, the daugthers of Nenek Moya - visted Singapore in April 1986)

The relationships between Uncle Zain and my father were more than brother-in-laws. They were good friends who always helped each other. Uncle Zain was always there for my father in good and bad times. My father too was always there every time Uncle Zain needed a helping hand. I remember during the time living in a HDB flat, my father offered Uncle Zain and his family to live together with us while waiting for their home in Johor to be ready. Aunt Fatimah and her two sons lived with my family for about six months while Uncle Zain was out-stationed in Congo. During that period, as the oldest among the little ones, I used to bring my little cousins to the playground and watched over them as they played happily with the other kids living around the area.

Until today my cousins and I are very close. To them, I am more than a cousin – an older sister living in Singapore. Indeed Uncle Zain's family members are my next-of-kin in Malaysia. Through marriage, Uncle Zain and Aunt Fatimah had made the blood-ties stronger between my Singaporean relatives and the relatives in Malaysia.

(This post is dedicated to my dear Uncle Zain and his family. According to me, Uncle Zain and Aunt Fatimah is a perfect match made in heaven. Their children are my blood-ties and always be my dear little brothers even though they are now adults. To my Malaysian cousins - indeed we are in a family of different Nationality, living in two different countries linked by a causeway ....yet... We are one big family and will always be...)

My Aunt Fatimah, the Great Cook

2009-03-27T10:26:00.030+08:00

Putra Jaya, Malaysia 2000

Hajah Fatimah binte Ali is my maternal aunt. She is my mother's younger sister, the third child among eight siblings and the second oldest daughter in the family. According to my mum, Aunt Fatimah used to help my grandmother in the kitchen while my mum busy doing the laundry for the family. My aunt told me that during her teens, she and my mum used to attend cooking and baking classes at Kampong Kapor Community Centre situated opposite their home, Pondok Kelompang Gubuk.

Aunt Fatimah and my mum during their teens

Aunt Fatimah loves to cook and is extremely good in it. Her cookings are delicious and irresistible that often her friends asked her to cook for functions such as Aqiqah, Hari Raya Open House and House Warming. It became so frequent that she decided to do a small catering business. Like my Grandma Ramlah, Aunt Fatimah is an expert in making Nusantara desserts - Putri Salat, Talam Keladi, Koleh-koleh, Talam Berlauk, Talam Suji, Ondeh-ondeh, Pulut panggang - you name it, she knows them all!

Living with Aunt Fatimah - 1986

It is not surprising that Aunt Fatimah is always there in my mind every time I think about Baweanese food. This is because her cooking reminds me of the food my late Grandma Ramlah used to cook. The dishes cooked by Aunt Fatimah always taste the same as those cooked by my dear grandmother. Unfortunately for me, she does not live nearby my home. My aunt is a Malaysian, living across the causeway in the State of Johor.

My two cousins, Faizal and Irman during childhood - early 1970s

Even though my aunt was born in Johor Baru, she was raised in Singapore. A former student of Cedar Secondary School, she got married in her late teens after completing her studies. Her husband, Hj.Mohammad Zain bin Hashim, is a Malaysian born Baweanese. He is the maternal cousin of my Grandma Ramlah. Hence, my uncle-in-law is also my maternal grand-uncle! (In Islaam, it is legal for cousins to get married to each other hence, so are the cousins of the parents, cousins of grand parents and so on.)

My two cousins Riko and Shaz - Dungun, Trengganu 1987

Aunt Fatimah has four sons - my dear cousins whom I used to babysit during childhood, treating them as my own younger brothers. All four of them are Malaysians even though the first two were born in Singapore. Aunt Fatimah and Uncle Zain are now proud grand-parents to several grand-children from their first two oldest sons.

The cousins - Berjaya Times Square Hotel, Malaysia 2008

Like my paternal Aunt Jamaliah, Aunt Fatimah always has a special place in my heart. She is like a second mother to me. I used to live with her during my childhood and also during the early years of my marriage, the time my husband was seconded to work at Pasir Gudang for three years.

My cousins' children - Berjaya Times Square Hotel, Malaysia 2008

Like my mum, Aunt Fatimah had taught me alot of things; from teaching me about this life and Islaam, to doing house chores - laundry, cooking, cleaning, tidying and managing a home, to nurturing children, imparting good values and manners to them. She is a school in her own rights imparting her knowledge to this niece, showing through example the path undertaken by an obedient daughter, a kind sister, a motherly aunt, a loving and faithful wife, a wonderful mother as well as a good neighbour as desired by Islaam.

Always a loving aunt to the children of my dear Malaysian cousins.

(This post is dedicated to my beloved Aunt Fatimah. I love you very much my dear aunt. According to me, you are beautiful in every way. Thank you for being a wonderful aunt who is always there for all of us - your nieces and nephews, the children of your siblings. May Almighty Allah always be there for you throughout your life. Ameen.)

Roti Boyan - The Baweanese Bread

2009-03-06T10:44:00.023+08:00

The original 'Roti Boyan' filled with mashed potatoes served with 'Samble Bilis'

A Baweanese is always a Baweanese no matter how the individual Baweanese progresses in life, moving away from the pondok lifestyle, becoming very different from those of his or her forefathers who came from the remote tiny island of Bawean to Singapore. Today, in cosmopolitan Singapore, a Baweanese like me is constantly exposed to many cultures and traditions, enjoying different kinds of food and flavours, yet still ended up getting attached to the Baweanese culture, especially the Baweanese food. I am always yearning for them, the Baweanese authentic dishes that the pioneer Baweanese people of Singapore, like my late grandmothers, grand aunties and mother-in-law used to cook.

The other side of the original 'Roti Boyan' with potatoes fillings

Even though I had traveled far and wide, experienced variety of dishes from many different countries, I still love eating 'Roti Boyan', the Baweanese bread. Although I have been living in Singapore most of the time, mixing with other Singaporeans of different races and cultures, enjoying their food such as the Thai Tom Yam, the Chinese Noodle, the Indian Prata, the Italian Pizza, the Middle Eastern Kebab, the Hainanese Chicken Rice, the Western Hamburgers and many others, I still look around for the Baweanese bread. Even my children, who have very little exposure to the Baweanese food, enjoy eating 'Roti Boyan'. They showed thumb-up to me and asked for more when I first introduced it to them.

'Roti Boyan' that similar to the Indian Prata

There are two types of Baweanese bread. One is similar to the Indian Prata and the other is filled with mashed potatoes. During my childhood, I used to eat the 'Roti Boyan' for breakfast and sometimes during teatime. My favorite 'Roti Boyan' is the one with mashed potatoes fillings. My late maternal grandma was an expert in making it!

'Samble Bilis'

In making the dough for 'Roti Boyan', my grandma normally used ghee mixed with warm water and salt before pouring the flour. I like to help around, boiling the potatoes, peeling the skin, mashing them in a plastic basin, adding a little salt, pepper, chopped celery, and eggs, mixing them into a perfect filling. Then I would help her preparing fire on the stove. At that time, during the 1970s the pondok people were still using kerosene stove for cooking. When the fire was burning right, it was time to put the wok on the stove and filled it with cooking oil. My grandma would prepare the bread to be fried in the heated wok. This bread is usually eaten with the Baweanese 'Samble Bilis' - Chilli Anchovy.

The 'Roti Boyan' that similar to Indian Prata with fried egg on it

Making the other type of Baweanese bread is simpler than the previous. The method of making the dough is the same as the first one. The dough is rolled on a pin several times, greasing it with oil before rolling it multiple times. When done, it is time to fry it on a heated wok that has been filled with little oil. Beaten egg with sliced onion is poured onto the bread while frying. This bread is usually eaten with the Baweanese 'Samble Bilis' or 'Samble Tomes Tongkol' or Semur Tongkol. Yummy!

'Semur Tongkol'

Today, 'Roti Boyan' is eaten not only by the Baweanese people but also others from different ethnic groups living in the Singapore Malay community. The favorite is the one filled with mashed potatoes. It became popular with a different look!

The new look of 'Roti Boyan' with potatoes fillings

Kelah Celok – The Baweanese “National” dish

2009-02-23T10:56:00.019+08:00

Celok Tongkol dish

''Kelah Celok'' is an authentic Baweanese dish. ''Kelah'' is the Baweanese word for dish and ''Celok'' means sour. There are two types of Kelah Celok ; fish and vegetable.

Celok Bechok dish

The fish “Kelah Celok’’ is the dish in which big fish such as Tuna, Red Snapper, or Humphead Wrasse (Bechok) is sliced thinly and cook in a boiling pot filled with water, tamarind juice, salt, blended fresh red chili, green chili, garlic, turmeric, onion, shrimp paste (belacan) and few corriander seeds (ketumbar).

Humphead Wrasse (Bechok)

Smaller fish such as Gold banded Scad (Selar Kuning), Herring (Tamban), or Indian Mackerel (Kembong) is the substitute for the big fish. However, in cooking the smaller fish, usually fresh sliced pineapple is added into the boiling pot. During preparation of the cooked dish for dining, few stalk of small fresh chilies (chili padi) are added into the bowl. Lime juice is squeeze on to the dish to make it tastier. The dish is to be served steamy hot with white rice .

Herring (Tamban)

The other type of ‘’Kelah Celok” is prepared using vegetable such as long beans or ladies fingers. When cooking long beans in ‘’Kelah Celok’’, the beans are cut into smaller pieces and added into a boiling pot filled with water, tamarind juice, salt, sugar, blended fresh red chili, onion, shrimp paste and few corriander seeds. Eaten with white rice, this dish goes well with fried fish such as sliced Tuna or Kembong. Sambal belacan with cucumber make the meal appealing.

Celok Bendi dish

Sambal belacan is grilled belacan pounded with fresh red chili and sugar. Usually it is prepared to be eaten with cucumber. Sometimes it is prepared with mashed hardboiled eggs and shreaded green sour mango to add more flavors to the meal. The Baweanese from my Pondok called this side dish as ''Pencek-pencek''.

Celok Otok dish

It has been quite awhile since I last ate rice with ''Kelah Celok Otok'' ('Otok' is the Baweanese word for long beans) with fried tuna fish and ''Pencek-pencek''. I hope my mum will prepare them during my next visit to her home! Endek, Endek, Endek....nyaman Ongku!

''Cukok Tongkol'' - the Baweanese delicacy

2009-02-13T19:23:00.019+08:00

''Cukok Tongkol'' - Tuna fish

Generally, Singaporean Baweanese enjoy eating ''Cukok Tongkol''. ''Cukok'' is a Baweanese word for fish and ''Tongkol'' refers to ''Tuna''. The Tuna fish is associated with the Baweanese people due to their passion eating the fish, turning it into a delicacy in their daily meals. This is a well-known fact among the people living in the Malay community. Some Baweanese take pride of this fact for they can be easily identified as a ''Boyan'' living among the other Indonesian ethnic groups in this community.

Like any other Singaporean Baweanese, I love to eat ''Cukok Tongkol'' which can be cooked into variety of dishes. My mother often cook dishes such as ''Celok Tongkol'', ''Semur Tongkol'', ''Penteng Tongkol'', ''Samble Tomes Tongkol'', ''Tomes Tongkol''. They are my favorite dishes eaten with white rice. Yummy!

''Samble Tomes Tongkol'' (Baweanese version of the Malay Asam Pedas dish)

''Celok Tongkol'' - the pride of Baweanese delicacy

''Penteng Tongkol'' (Baweanese version of the Malay Pindang dish)

During my childhood days in the 1960s and 1970s while living in Pondok Kelompang Gubuk, I remember helping my grandmother to grill the Tuna fish. To go with it, she would prepare black sauce mixed with fresh pounded chilli, thinly sliced onion and lime juice. In other occasion, she would prepare ''Buja Cappi'' – pounded fresh chilli with salt mixed with lime juice. ''Buja'' is the Baweanese word for salt while ''Cappi'' is the Baweanse word for chilli.

Sliced Tuna

Green vegetables coconut soup

Tuna fish can also be sliced thinly and marinated with salted tumeric powder paste before deep fried. Fried Tuna can be eaten with white rice and green vegetables coconut soup. My grandmother used to prepare ''Pencek-Pencek'' - boiled eggs mashed with chilli shrimp paste (sambal belacan) and green sour mango shredded very thinly, to make the meal appealing. In other occasion, she would steam ''Paes Tongkol'' - thinly sliced boiled Tuna fish with dried chilli paste mixed with tamarind juice, sugar and salt wrapped in banana leaves. Hmmm! I miss very much eating my grandmother's cooking!

Celebration of Shawal in Singapore

2008-10-20T17:46:00.039+08:00

Eid in Shawal

The celebration of Eid in Singapore during the month of Shawal is very colourful. For many Singaporeans Baweanese, it is the time for visiting relatives and friends, exchanging information, catching up with each other or remembering the old good times. Like any other Singaporean Muslims, their homes are filled with colourful decorations and plenty of food for everyone. Traditional dishes and home-made cookies are alway ready for the guests.

Eid-ul-Fitr 1990

Shawal is a joyous month of giving and receiving. The poor, the elderly and the little ones are always happy during this month, receiving green packets filled with cash. Smiles and laughters are always on their faces. It is always the same every year! Especially the children, they are the ones who lighten up the celebration of Eid through the years, decades after decades. Photographs of Eid capturing the moments of happiness show this is true!

Eid-ul-Fitr 1991

Eid-ul-Fitr 1992

Eid-ul-Fitr 1993

Eid-ul-Fitr 1994

Eid-ul-Fitr 1995

Eid-ul-Fitr 1996

Eid-ul-Fitr 1997

Eid-ul-Fitr 1998

Eid-ul-Fitr 1999

On The Last Day of Ramadhan

2008-09-30T01:08:00.007+08:00

(Ramadhan at Makkah in the year 2000 - while at Jabal Uhud)

Today is 30th Ramadhan 1429 Hijrah, the last day of fasting. I recalled the year 2000 in which, during this time I spent Ramadhan in Makkah and celebrated Eid-ul-Fitr there. It was the most satisfying and memorable Ramadhan I ever celebrated in my entire life. I wished I could repeat that same kind of Ramadhan or better than that somewhere in the future, Insha'Allah. It seems to me time passes very fast that it is now almost ten years since I last spent my Ramadhan in the holy land of Makkah.

(Celebrating Eid-ul-Fitr in Mekkah - Umrah Ramadhan Trip 2000)

I felt that this year Ramadhan was too fast. I was unable to perform as much ibadah as I had planned. With my husband out-station most of the time, the mosque was beyond my reached. I was always busy attending my six year old son and there were only two of us on the dininig table during Iftar, the breaking of fast. I even barely finish with the preparation for the Eid. There are still lots of work to be done at home. The sofa cover need to be changed, the clean curtains need to be hanged, the ingredients for tomorrow's early morning cooking need to be prepared tonight and most importantly the cooking for the last Iftar with my family, need to be done.

(Eid-ul-Fitr in Mekkah - Dec 2000)

About thirty-five years ago, during my childhood, it was my late grandma, my mum and aunties who were the ones who used to be very busy preparing for Raya Day. While the adults were busy with the house-chores, my cousins, siblings and I were happily playing at the back lane behind our home, Pondok Kelompang Gubuk, until the last few minutes before Iftar. We were called in, minutes before the azan for sholat Maghrib (the sholat after sunset), one of the daily five prayers. By this time, the foods for Iftar were all ready laid on the dining table. The adults got to enjoy their meals at the dining table while the children picked their choice of foods on a plate and had their meals on the ''Ambin'' (a huge working table) in the kitchen.

(Map of South-East Asia... The Nusantara Region known as Malay Archipelago)

During this night, the azan was followed by ''Takbir'' denoting the dawn of Eid-ul-Fitr. After Iftar, it was time for sholat Maghrib and my granddad used to be the Imam. Moments after that, he would ''Takbir''. I used to be happy and excited to hear the ''Takbir'' because I was looking forward for tomorrow's morning break. To me it means no more hard work in the kitchen, helping my grandma with the pealing of potatoes skin and washing lots of ''loyang'', the mould for making ''kueh''.

(Kueh-Kueh in Banana Leaf... Desserts of the Nusantara)

Every Ramadhan during the 60s and 70s, my grandma used to rent a stall situated at the back lane just in front of the old Tekka Market. At this back lane, I used to help my mum selling ''kueh-kueh'', desserts prepared for breaking the fast. Among the ''kueh-kueh'' sold at my grandma's stall were Kueh Bakar, Kueh Putri Salat, Kueh Kosuee, Kueh Rangair and Agar-Agar.

(Kueh-Kueh... Desserts of the Nusantara Region)

Unlike my childhood days, as an adult I am always not as keen as before to meet the day on 1st Shawal. It is an obligation for every Muslims to celebrate Eid-ul-Fitr as well as Eid-ul-Adha in which, fasting is not allowed during these two Eids. However, I am always sad to leave Ramadhan and always supplicate for Almighty Allah to give me more chances in the future to celebrate Ramadhan again. May Almighty Allah give us the chance to meet Ramadhan again, in good health, in the years to come. Aameen.

To my Muslim readers all over the world, wishing all of you ''Eid Mubarak'' and to my husband, mother, sons, daughters, sisters, brothers, nephews, nieces, cousins, uncles, aunties, relatives and friends in Singapore and Malaysia, ''Selamat Hari Raya Aidil Fitri, Ma'af Zahir Batin''.

The Revelation Process of Al-Qur'an

2008-09-29T01:00:00.004+08:00

The revelation process of the the Qur'an came in three stages. In the first stage, the whole content of the Qur’an was transferred, all at one time, to a place of ultimate custody of Almighty Allah called Al-Lauh Al-Mahfuz. The time of the transportation and the place it came from, only known to Allah, the Most High.

“Nay! This is a Glorious Qur’an, (inscribed) in Al-Lauh Al-Mahfuz.” [Translation of Surah Al-Buruj 85:21-22]

Then in the second stage, the entire content of the Qur’an was transferred down, all at one time, from Al-Lauh Al-Mahfuz to Baitul I’zzah (a place in the lowest heaven) during ''Lailat-ul-Qadr'' which literally means, ''The Night of Decree''. According to many schools of philosophy, ''Night” means darkness, emptiness, hollowness as well as nothingness and upon the dawn of the day, a light makes everything crystal-clear. In a similar way, humanity was in total darkness and the revelation of the Qur’an had changed this darkness into light through its clear-cut guidance that made absolute distinctions between the right and the wrong.

Indeed, the Qur’an had changed many lives and the first person to have his life changed was a man named Muhammad ibn Abdullah. After the first revelation of the Qur'an on this earth, he embarked into a journey of Prophethood to perform the duty in conveying the message of the Qur’an, not only to his own people but also to the whole of humanity. During the last twenty-three years of his life as the Seal Prophet of Almighty Allah, the Qur’an was revealed to him, piece-by-piece. This is the third and final stage of the process whereby the Qur’an was revealed into this world, on this earth, to the human race in which the first revelation took place in the cave Hira. Prophet Muhammad (peace and blessing be upon him) was taught to recite the first revealed surah, Surah Al-’Alaq (The Clot), by Angel Gabriel who came down to this world to carry out the duty of bringing down this first revelation on this earth.

''Lailat-ul-Qadr'' is a Grandeur Night, a night better and more worthy than a thousand months deserves to be found and the only way to be certain of finding it is to spend all the ten nights in sincere worship of Allah, the Most High. Through his traditions, Prophet Muhammad (peace and blessing be upon him), the beloved Prophet of Islam, had shown Muslims the best way to utilize this great night.

Narrated Abu Hurairah (r.a.): The Prophet (s.a.w.) said, ''Whoever observed Sawn (fast) in the month of Ramadhan with sincere faith (i.e. belief) and hoping for a reward from Allah, than all his past sins will be forgiven, and whoever stood for the Salat (prayers) in the night of Qadr with sincere faith and hoping for a reward from Allah, then all his past sins will be forgiven.'' [Reported by Imam Bukhari, Sahih Al-Bukhari H 2014]

Narrated Aishah (r.a.): With the start the last ten days of Ramadhan, the Prophet (s.a.w.) used to tighten his waist belt (i.e. work hard) and used to keep awake all the night and perform Salat (prayer) and also used to keep his family awake for the Salat (prayer).'' [Reported by Imam Bukhari, Sahih Al-Bukhari H.2024]

Clearly ''Lailat-ul-Qadr'' is a special gift from Almighty Allah to Prophet Muhammad (peace and blessing be upon him) and his followers. Hence, Muslims who did not celebrate Ramadhan to the fullest, particularly on the last ten nights, through constant performance of the daily sholat, proper fasting and performing other form of ibadah such as Sholat Taraweeh, Quran recitation, Dzikir, Qiyam-mul-lai, as well as giving Zakat and Charity, are among those who had given-up a valuable opportunity to perform good deeds, the savings for the life in the hereafter, that enable them to earn abundance of rewarding returns from Almighty Allah within thirty days i.e. in just a period of one month.

Indeed, ''Lailat-ul-Qadr'' is the unique characteristic of the Ummah of Prophet Muhammad (peace and blessing be upon him). Although the followers of the earlier prophets had fasting prescribed for them, only the Ummah of Prophet Muhammad (peace and blessing be upon him) is granted the supreme distinction of having this Grandeur Night during Ramadhan, the holy fasting month of the Muslim Calendar.

About the Night named ''Lailat-ul-Qadr''

2008-09-28T01:00:00.002+08:00

(A copy of Written Al-Qur'an)

The night named ''Lailat-ul-Qadr'' is a Majestic Night due to the revelation of the Qur'an. It was later on divinely sent to Prophet Muhammad (peace and blessing be upon him) throughout the last twenty-three years of his life as a Prophet. Verse 97:1-5 of Surah Al-Qadr and verse 44:1-4 of Surah Ad-Dukhan clearly stated that the Qur’an was revealed at night while verse 2:185 of Surah Al-Baqarah stated that the night was in the month of Ramadhan and that the Qur'an was sent as guidance not only for the Arabs, nor was it sent for the Muslims only, but rather for all mankind.

“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months. Therein descend the angels and the Ruh by Allah’s Permission with all Decrees. There is peace until the appearance of dawn.” [Translation of Surah Al-Qadr 97:1-5]

“By the Qur’an that makes things clear. We sent this Qur’an down on a blessed night. Verily, we are ever warning (mankind). There (in that night) is cleared every matter of occurrences (like deaths, birth etc).” [Translation of Surah Ad-Dukhan 44:1-4]

“…The month of Ramadhan in which was revealed the Qur’an, a guidance for people, and clear proofs of the guidance, and the Criterion (of right and wrong)….” [Surah Al-Baqarah 2:185]

In verse 97:1-5 of Surah Al-Qadr, it is clearly stated that ''Lailat-ul-Qadr'' is a night that is better than the nights of a thousand months. Interestingly, it should be noted that one thousand months is equal to eighty-three years and four months. Hence in another words, the worship during this night is better than the worship over eighty years of continuous submission to Almighty Allah i.e. the worship that took place during this night is better than a very large number of nights.

According to traditions, Ibn-Hatm narrated from Mujahid that Prophet Muhammad (peace and blessing be upon him) related to his companions the case of a person from the Israelites who continuously worshipped for eighty years without a break. Similarly, Ibn Jareer narrated from Mujahid that the Prophet (peace and blessing be upon him) said that a person from Israelites used to worship during the night and go for fighting in the path of Almighty Allah during the day. He did it for eighty years without a break.

Hence, the revelation in Surah Al-Qadr verse 97:1-5 that revealed the Night of Al-Qadr (Decree) is better than a thousand months, is sending a message to inform mankind that the worship during ''Lailat-ul-Qadr'' is better than the eighty continuous years of worship performed by the particular person from Israelites mentioned above.

The Night of ''Tujoh Leko''

2008-09-27T01:00:00.008+08:00

(Ramadhan at Bussorah Street)

My mother used to tell me that my sister, Nora, was born on ''Malam Tujoh Leko''. As I understand it, ''Malam'' is a Malay word for night and ''Tujoh'' is a Malay word for the number seven. However I honestly do not have the slightest idea of the meaning on the word ''Leko''. When I was a little girl, I did remember asking my mother the meaning of the phrase. She told me ''Malam Tujoh Leko'' describes the night before the dawn of the twenty-seventh day of Ramadhan. During that time, I did not understand my mother's explanation. As I grew up and learned about Islam, I gradually began to understand more about my religion.

According to Islam, the ''Azan'' (calling for prayers) for ''Sholat Maghrib'' (Maghrib prayers) at about 7.00 p.m. (Singapore time) denotes the beginning of a new day. Hence, on the night of the date 26th Ramadhan is the beginning of the twenty-seventh day of the fasting month. Yesterday night was the night of ''Tujoh Leko''. Recalling the time I used to live in Pondok Kelompang Gubuk, during this night, the phrase ''Malam Tujoh Leko'' was almost on the lips of everyone living in the same pondok with my family. It seems to me that they regarded this night to be very special because they were extremely excited doing strange things that I could not comprehend at that time. I found their behaviours to be very peculiar during this night. They used to stay up late as if it was a night meant not for sleeping.

When I reached my adulthood, after completing a formal education in Islamic studies, only then I realized that the night of ''Tujoh Leko'' was actually associated with the night known as ''Lailat-ul-Qadr''. Upon the dawn of this realization, the question that always lingers in my mind was answered. I concluded the reason behind the expression seen on my Mum's face beaming with smile of happiness, every time she mentioned about the night my sister was born, was all this while due to the thought that she had gave birth to a daughter on ''Lailat-ul-Qadr'', a special night bestowed to the Ummah of Prophet Muhammad (peace and blessing be upon him) by Almighty Allah.

However, no one knows the exact night of Lailat-ul-Qadr. Not even Prophet Muhammad (peace and blessing be upon him). Some say it is the twenty-seventh of the month and others say it varies from year to year, but always among the last ten days of Ramadhan. What is clear is that it falls on one of the nights during the last ten days of the fasting month. In a Hadith narrated by Aishah (r.a.), Imam Bukhari reported that Prophet Muhammad (peace and blessing be upon him) said; ''Search for the night of Qadr in the odd nights of the last ten nights of Ramadhan.''. Hence, it can be concluded that ''Lailat-ul-Qadr'' is once in a year, every year, in one of the nights during the last ten days in the month of Ramadhan.

So, what is ''Lailat-ul-Qadr'' all about? Why is it so special that the Prophet (peace and blessing be upon him) had instructed his Ummah to seek for it. The whole episode on the greatness of this one night which has been described with several descriptions such as ''The Night of Power'', ''The Night of Destiny'', ''The Night of Decree'', ''The Night of Grandeur'', ''The Night of Majesty'' and ''Honourable Night'', interest me a lot. It was even intoxicating to me, when the lecturer who once taught me on the subject Qur’an and Hadith during my course of study said to the class that, “Lailat-ul-Qadr'', the Night of Power, is better than the nights in a thousand months. At that moment, my thoughts were demanding for logical explanations to the queries in my mind about this night that was projected to be very powerful.

During that period of time, I simply could not comprehend the greatness of this one night to be better than all the other nights. How was it possible for a single night to be better than the nights of a thousand months? What is so special about ''Lailat-ul-Qadr''? What made that night superior than every other night in a thousand months? My questions were answered as I listened attentively to my lecturer as he explained to the class about what happened on that one night, the night that was named ''Lailat-ul-Qadr''. At the end of the lecture, everything became crystal clear to me and I finally fully understood the significance of this Majestic Night!

Marriage in Islam

2008-09-26T01:00:00.006+08:00

Generally, many people d0 not realize that marriage is a binding contract between two individual of different gender that binds all the actions committed by the couple throughout the life span of the marriage contract itself. In Islam, marriage is a scared matrimonial life contract between a man and a woman to live together as husband and wife with blessing from Almighty Allah.

Like any other contracts, a marriage contract is an agreement between two parties having common objectives aiming to achieve one common goal. It is automatically terminated upon the death of one party. In addition to this, in an Islamic matrimony, the marriage can be terminated through divorce. However this is not preferred unless it is unavoidable. Divorce is labeled as ''the most hated of permitted things'' in Islam.

Islam encourages adult Muslims to develop a good family structure through a system concerning marriage laid out under the Islamic Family Institutions prescribed by Shari'ah. It forbids marital relationships without wedlock because it can produce abundance of illegitimate children which is a very disturbing issue. Islam also condones but discourages Muslims to be married followed by divorce many times. Muslim men are encouraged to marry needy women and have large families. They are allowed to marry legally a maximum of four wives at one time under acceptable circumstances. Polygamous marriage in Islam is strictly controlled and governed by the Shari'ah Law.

''Marry women of your choice, two or three or four, but if you fear that you shall not be able to deal justly with them then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice.'' (Translation of Surah An-Nisa verse 4:3)

''You will never be able to deal justly between wives however much you desire (to do so). But (if you have more than one wife) do not turn altogether away (from one), leaving her in suspense…'' (Translation of Surah An-Nisa verse 4:129)

The Quranic verse 4:3 discourages but allows a man to marry more than one wife if he could deal justly with them while verse 4:129 highlighted that a man is unable to deal justly between wives which Prophet Muhammad (peace and blessing be upon him) himself, the greatest Prophet of all, unable to qualify as one, without Allah's help and guidance. No mere man of reasonable intelligence could handle such situation as what the Prophet (peace and blessing be upon him) had gone through. Since generally, no mere human beings can fulfil this Qur'anic requirement hence, no Muslim should really have more than one wife.

All in all, marriage in Islam constitutes all the good things such as healthy relationship, responsibility, commitment, good health, good deeds, happiness and abundance of wealth, i.e. legitimate children. Its primary objective is to preserve and continue the human race while at the same time provide protection of morals. Hence, marriage in Islam encompasses the developing of good family structure to continue respectable generations in the future. It is of no doubt that marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care off. Thus, all adult Muslims are encouraged to get married in order to avoid pre-marital sexual affairs. Prophet Muhammad (peace and blessing be upon him) had directed Muslims to get married otherwise, they are to observe patience until they get married.

Narrated 'Abdullah bin Mas'ud (r.a.): Allah's Messenger (s.a.w.) said to us, ''O young men, those of you who can support a wife should marry, for it (marriage) controls the gaze and preserves one for immorality; but those who cannot should fast, for it is a means of suppressing the sexual desire.'' [(Agreed upon) – Bulugh Al-Maram compiled by Al-Hafiz Ibn Hajar Al-Asqalani]

The Islamic Matrimonial Ceremony

2008-09-25T01:00:00.004+08:00

(The Bridegroom signing the Marriage Certificate)

In Islam, for a marriage to be legal, it takes more than signing of the matrimonial contract paper, i.e. the Marriage Certificate. In an Islamic Matrimony Ceremony, first of all the bride will be asked on her standings towards the marriage by the appointed officer-in-charge from the Shari'ah Majistrate State Office known as the Qadhi. He is the person who has been given the authority by the State Shari'ah Majistrate to be the Hakim (Judge) of Matrimonial Ceremony. If the bride agreed on the marriage to be carried out, only then the solemnization would be exercised.

(The Aqad Nikah between the Qadhi and the Bridegroom. Notice the ''Ijab'' is taking place whereby the Qadhi is making his speech to the Bridegroom)

The Islamic solemnization is known as ''Aqad Nikah''. Literally ''Aqad'' means Knot and ''Nikah'' means Marry. There are five elements for an Aqad Nikah to take place. First is ''Sheega''. Second, there must be two male witnesses who are free men (not slaves) and true Muslims (not Faasiq). Third, there must be a ''Wali''. Fourth, there must be a bridegroom. Fifth, there must be a bride. For any reasons that the solemnization is being carried out without any one of these elements, the marriage is classified as null and void.

(Notice the ''Kabul'' is taking place whereby the Bridegroom is accepting the marriage witness by the two witnesses sitting beside the Qadhi and the Wali)

''Sheega'' is the act of solemnization. It constitutes of ''Ijab Kabul''. ''Ijab'' means the clarification from the bride that she is willing to accept the bridegroom as her husband in marriage. ''Kabul'' means the clarification from the bridegroom that he is willing to accept the bride as his lawful wife. The act of ''Ijab Kabul'' has to be carried out between the ''Wali'' and the Bridegroom.

(In this Matrimonial Ceremony, the Wali is a ten year old boy who is the brother of the bride. In the photography he is seen sitting between one of the witness and the Qadhi)

Generally, a ''Wali'' is the representative of the bride who is her legal guardian related by lineage and is responsible for her welfare and well being. In normal circumstances he is the father of the bride. Otherwise, in cases whereby the bride's father is not available (due to death or missing) then her brother or any other legal paternal relatives such as grandfather, nephew (brother's son), uncle, cousin (whose father is the brother of the bride's father), grand-uncle (paternal uncle of bride's father), and so on, can be the bride's Wali.

(In this photograph, the Wali is seen taking the Aqad of giving the authority to the Qadhi in undertaking the responsiblity of the Wali on his behalf for his sister in the marriage.)

In the act of ''Ijab Kabul'' the Wali and the bridegroom has to hold hand (in a shaking-hand position). Upon doing this, hence the ''Aqad'' took place. Then immediately the Wali has to make his speech loud and clear directed to the bridegroom. As soon as he finishes with his speech, he has to shake his hand and the bridegroom has to immediately continue from there by saying out loud and clear that he accepted the marriage with thereby the said dowry.

A speech generally spoken by a Wali who is the father of the bride

''(Saying the name of the bridegroom), I am giving you my daughter, (mentioning the name of the bride), in this marriage by the commandment of Almighty Allah in order for you to take good care of her as your wife and if for any reason should you divorce her, it should be done in good faith. (Saying the name of the bridegroom), I am giving you my daughter, (mentioning the name of the bride), in this marriage with the dowry of (stating the dowry and its amount). ''

[Translated in English - from ''Panduan Ilmu Fiq'h Syeikh Omar Al-Khatib, Bab Munakahat'' ]

(A form of dowry. In this Matrimony, it is a gold chain)

As soon as the ''Ijab Kabul'' is completed, the Qadhi will ask the two witnesses on the validity of the act of solemnization. After hearing the validity of the matrimony from the two witnesses, the Qadhi give the drafted oath prepared by the Shari'ah Magistrate State Office to the bridegroom for him to take his oath in front of those who are present during the solemnization. It is included in the oath that the bridegroom promise to perform his duty as a husband and head of his family.

After the completion of the oath taking by the bridegroom, the Qadhi then issue the Marriage Certificate to be signed by the newly wed couple as well as the Wali. The Matrimonial Ceremony usually ends with supplications made together, headed by the Qadhi followed by the others, similar to that at the begining of the ceremony. Normally a Wedding feast will then be held afterwards or on the following day.

Narrated Anas hin Malik (r.a.): The Prophet (s.a.w.) saw the trace of yellow colour on 'Abdur Rahman bin 'Auf (r.a.) and asked, ''What is this?'' He replied, ''O Messenger of allah, I have married a woman for a Nawat weight (equal to the weight of a date-stone) of gold.'' He said, ''May Allah bless you! Hold a wedding feast, even if with a goat (only).'' [(Agreed upon) - ''Bulugh Al-Maram'' complied by Al-Hafiz Ibn Hajar Al-Asqalani)

Reference

M.Salleh Bin A.Hamid (2002). ''Panduan Ilmu Fiq'h Syeikh Omar Al-Khatib-Bab Munakahat''. SAH Publication, Sinngapore.
Muhammad Bin Ismail Al-Sanani (1996). ''Bulugh Al-Maram complied by Al-Hafiz Ibn Hajar Al-Asqalani''. Dar-us-Salam Publications, Saudi Arabia.

The Baweanese and Marriage in Islam

2008-09-22T10:15:00.009+08:00

(Aqad Nikah)

''Kabhein pokol. Tak kabhein pokol.'' was the phrase concerning marriage that I used to hear during the time I was living in Pondok Kelompang Gubuk. Literally, it means ''Got beaten in marriage. Got beaten in avoiding marriage.'' It was often spoken in the past by the Singaporean Baweanese in cases whereby a marriage was done hurriedly due to illicit acts done by the concern couple who was in love.

During the era of Pondok life, whenever a couple was caught dating, the guy was made responsible for the action. He was strongly demanded by the parents of the lady to marry their daughter. The couple was required to be married to each other without having the chance of defending themselves on their standings towards the marriage. This culture was one of the Baweanese ways in handling their young on pre-marital issues in the attempt to avoid fornication among these youngsters. Such practice was influenced by Islam through its teaching concerning the matter on marriage.

In Islam pre-marital activities conducted by unmarried couple are not permissible. Hence, according to the understanding of the Baweanese on this matter, young couples that were caught red-handed while going out together especially to watch movies and holding hands while walking, had shown the desire to conduct pre-marital activities that could lead to fornication hence, in this sense, the couple were better off to be married to each other as soon as possible.

Being Muslims, the Baweanese conducted their marriages in accordance with the Shari'ah Law. According to Islam, once a girl starts to menstruate, she has reached the age of puberty and considered as a young adult. Similarly, once a boy starts to experience the 'wet dream', it is a sign that he has attained adulthood. Thus, such girl and boy had attained the legal age to get married. In order to protect their young from committing fornication, the Baweanese used to practice the culture of marrying their wards at a very young age, i.e. as soon as they reached the age of puberty.

Before the 1950s, the Singaporean Baweanese used to marry-off their daughters as young as eight years old. My paternal aunt is a living proof! She was only eight years old during the time she was married-off towards the late 1940s, to her husband who was then about three times her senior. My grandmothers and grand-aunties were all among those who married at a very young age since they menstruated at the age between ten and twelve.

It was the culture of the past Baweanese descents living in Singapore to arrange their daughters for marriage once these girls attained the age of puberty. Generally these young adults would be married off to a suitor whom the parents had in their opinion that he had the ability to support and take care of their daughters' welfare and well-being. The potential candidates were normally those in their twenties, holding stable jobs.

Especially during the Japanese Occupation (15th February 1942 to 15th August 1945), such practice was common not only among the Baweanese but among Muslims in different community too. According to my maternal grandma, at that period it was a necessity to the Bawean people and other Muslims living in Singapore as well as those living in the Malay Peninsula to get their young daughters to be married in order to protect them from being taken away by the Japanese troops. During that time, girls as young as ten were snatched away from their parents to fill up the brothels set-up for the purpose of ''entertaining'' the Japanese soldiers to satisfy their sexual needs.

While the culture of ''Kabhein pokol. Tak kabhein pokol'' has long gone together with the Baweanese culture of living in Pondok, the culture of marriage among young adults is generally no longer in practice by the Singaporean Baweanese of today generations. This is due to the changing mind-set of the Bawean people and their life-style living in the era of 21st century Singapore. Moreover marriages among young adults are discouraged by the Singapore Shari'ah Court.

Baweanese Wedding in Singapore

2008-08-29T04:00:00.009+08:00

The Baweanese wedding in Singapore is generally similar to those of other ethnic groups originated from Indonesia such as Bugis, Javanese, Banjarees and others that live in the Singapore Malay Community. The similarity is due to the fact that they shared the same religion, Islam, and their ancestors previously came from the region of Nusantara i.e. the Malay Archipelago.

In the past, the differences in wedding ceremony of these ethnic groups were apparent. For example, the ceremony of ''Khatam Qur'an'' was one among the prominent features in a Baweanese wedding celebration. During this ceremony the bride reads the Qur'an, on the ''Pelamin'' for visitors to witness her ability in reciting the Qur'an eloquently. This ceremony is usually followed by ''Marhaban'', the Islamic hymns praising Prophet Muhammad (peace and blessing be upon him), performed by either an all male group or an all female group.

(A ''Pelamin'' is a decorated stage platform )

Through the years, like any other ethnic groups in Singapore Malay Community, the wedding celebration among Baweanese, encountered changes as the wedding trends in this community evolves. Slowly, ceremonies such as ''Khatam Qur'an'' and the shared ceremony of the elaborate ''Malam Berinai'' diminishes with time. Today, even the service of Marhaban and Hadrah groups are rarely being used. With the assimilation of wedding cultures due to mix marriages between ethnic groups in the Malay community living in Singapore, the similarities are very close. Differences can only be seen through careful observation on the behaviours, speeches and the way in which the hosts of the wedding celebration present themselves during the occasion, particularly in relations to their clothings and ornaments they wear.

(The bridegroom and his bride sitting side-by-side on a "Pelamin'' - 10th August 2008)

Today, most Baweanese in Singapore share the same wedding cultures with other ethnic groups in the Malay Community. In most cases, it is a big wedding celebration but with simple ceremonies on the wedding day. Guests are invited for a buffet reception throughout the day and simultaneously, to witness the ''Bersanding'' ceremony in which, the bridegroom and his bride, sit side-by-side similar to that of a King and Queen on a throne. Indeed they are the "King and Queen'' throughout the day on their wedding day! In todays context, the ''Bersanding'' ceremony is a time for photo session with relatives and friends. It is the time of opportunity for these guests to congratulate the newly wed couple with lots of blessings.

(Present day ''Bersanding'' Ceremony on 9th August 2008)

Gone were the days whereby a wedding occasion took few days to hold several ceremonies. Among the many ceremonies that were once considered important was the ''Malam Berinai''. In todays context, it is a private photo taking session. Normally, a day before the wedding celebration after going through the ''Aqad Nikah'' session, the bridegroom and his bride became ''models'', wearing different kind of traditional costumes with heavy make-up on their faces and the dye from the ''Inai'' (Hiina) gives the dark reddish-orange colour on their fingers.

(''Bersanding'' Ceremony during 1980s)

(''Bersanding'' Ceremony during 1970s)

The ''Aqad Nikah'' ceremony is usually held among close relatives either at the bride's parental home or at the Shari'ah Magistrate Office. This is a solemnization ceremony that validates the marriage between the bridegroom and his bride to be official. Moments before the ''Aqad Nikah'' begins, the bride will be asked by the ''Qadhi'', the Marriage Officer appointed by the Muslims' Magistrate Office, on her marital status and her standings that the marriage is of her freewill.

(The signing of Marriage Certificate during Solemnization Ceremony)

In the era of 1950s and 1960s, one of the prominent features in a Baweanese wedding celebration in Singapore was the appearance of two little girls serving as bridesmaids. During the ''Bersanding'' ceremony, they could be seen standing beside the bridegroom and his bride with fans on their hands, keeping the newly wed couple cool and comfortable. Such features disappeared slowly as time goes-by.

(The ''Bersanding'' Ceremony during 1950s)

(The ''Bersanding'' Ceremony during 1960s - Notice the two little bridesmaids standing beside the bridegroom and bride.)

Also during this period, the presence of' ''Hadrah'' was important. The Hadrah is a group of people beating the ''Kompang'' while accompanying the bridegroom to the bride's home for the ''Bersanding'' ceremony. Today, in most weddings the beats of ''Kompang'' can only be heard through audio.

(A Singaporean Baweanese Hadrah group during 1960s)

(The Hadrah group accompanying the bridegroom to the bride's parental home)

(A ''Kompang'' is a kind of drum)

Another prominent feature is the carrying of ''Bunga Manggar'' during the ceremony of ''Bertandang''. This is a pole in which at one end, a pineapple fruit is being used to hold a bunch of decorative colourful coconuts leaf veins, taking the shape of an unbrella-like shade. ''Bertandang'' is a ceremony in which the bridegroom and his bride visit the venue of the wedding celebration at both sides.

(Notice the man holding the ''Bunga Mangar" as he accompanies the bridgrooms going to the bride's home)

The ''Pelamin'', ''Bersanding'', ''Bunga Manggar'', ''Bertandang'', ''Hadrah'' and ''Kompang'' are among the shared cultures of wedding celebrations in the Singapore Malay Community. Below are videos showing a glimpse of a Baweanese Wedding in Singapore.

(Present day of ''Bertandang'' in which the bridegroom bring his bride over to the venue of the wedding ceremony held at his side - Notice the ''Bunga Manggar'' carried by the two males accompanying the newly wed couple)

(Upon request from his mum, the Bridegroom is entertaining his guests, singing in a Karaoke session. Nowadays, most wedding celebration in the Singapore Malay Community, Karaoke is a popular choice of entertainment for the guests.)

This post is dedicated to my dear cousin, Mohammad Zahril. May your marriage brings lots of joy and everlasting happiness in your life. Aameen.

Kampong Amber

2008-08-22T16:59:00.001+08:00

(My extended families living in Kampong Amber since 1950s)

Kampong Amber was once situated at Amber Road, in Katong area. There were several Singaporean Baweanese families living side-by-side with the Malays in this kampong. Among the Singaporean Baweanese who previously lived there were my paternal grandma and aunties. When Grandma Asmaniah remarried, she moved out from Pondok Kelompang Gubuk to live with her husband in Kampong Amber, while my dad lived with his sister, Aunt Jamaliah, in the same kampong. Later on when my dad married my mum, he moved back to Pondok Kelompang Gubuk, living there for the next fourteen years before moving out of the Pondok to live in HDB flat.

(Singaporean Baweanese Wedding at Kampong Amber in early 1960s)

Even though I lived in Pondok Kelompang Gubuk for the first twelve years of my life, I often stayed over at my Aunt Jamliah's home, spending the whole school holidays in Kampong Amber. The memory of kampong life always lingers in my mind recalling the period of joy, having lots of fun with my cousins and kampong friends, playing in the open within the compound of Kampong Amber. We played all sort of kampong games from catching spider to playing hide-and-seek to hop-scotch to skipping ropes and racing games.

(My parents visiting their relatives in Kampong Amber during mid-1960s)

I could still recall the morning sound of dawn; the crowing of the cock and the chirping of the birds on the trees, acting like the alarm clock, waking everybody up. The water from the well was icy cold in the early morning and was very useful in waking-up those sleepy heads. I really miss the kampong life atmosphere! Those were the days and the good times of my childhood, the wonderful period of my life. During those days, I was extremely happy and felt fortunate to have beautiful family and wonderful extended families, the people whom I loved, living happily all around me.

(I was in my dad' arms while he was standing beside his step-mother.... his step-father remarried after Grandma Asmaniah passed away.... during mid-1960s)

Indeed my dad had given me a splendid childhood life, the period in which never in a million years could I ever imagine that somewhere in my life ahead that I would be in a state of misery, especially during the depressing period of seeing my youngest sister and only brother to experience sadness in their childhood life. They did not have the same beautiful childhood memory as mine. The childhood life of my two youngest siblings was the most difficult period of my life.

(Present day Amber Road)

(Along this stretch of road there are severals blocks of condominiums)

(Look!!! a palm tree from the past Kampong Amber is still standing tall at the same spot! .... I'm just joking! :D )

(This condominium is indeed very high!)

My Lineage III; My Dad as an orphan boy

2008-08-10T07:37:00.001+08:00

(My dad at his work-station)

My dad was only ten years old when his father passed away. It was a terrible day for him and since then his life was never been a happy one until he married my mum. As an orphan, my dad had led a bitter life. I was sad to learn about his childhood life from my mum who witnessed it.

(My parents in late 1960s)

After Grandpa Rawi's death, my dad continued his studies at Madrasah Alsagof for a short while. When Grandma Asmaniah could no longer afford to maintain my dad's education, he stopped attending classes and finally he dropped out of school. From then onwards my dad used to resort help from a friend younger than him, whenever he needed assistance in writing; to construct simple sentences or to spell certain words. Little that he knew, this young friend of his, would one day be part of his family.

(My Mum as a student in 1950s)

My mum was that particular childhood friend of my dad. She had helped my dad a lot; from academic knowledge, to building their own family, to maintaining a beautiful home filled with happiness full of sunshine and love. My dad was a responsible and caring husband to my mum. He was a wonderful father to his children. The memory of him always make me cry and at this very moment as I am writing about him, my eyes are teary. I can never forget his words advising me to always be kind to children, especially orphans and to give some amount of money to his sisters at least S$10.00 during payday. Those were the last few spoken words of my dad to me, few days before he passed away in 1982.

(A family Photo in 1977)

I was told that as an orphan boy, my dad was often been mistreated. He was seen as a mischievous boy who dropped out of school and did not have a father to discipline him. Most of the people around my dad were too quick to criticise him. They were unwilling to guide or educate him; not bothered to assist or to guide an orphan to be a fine individual. The only helped that my dad received was from Almighty Allah and his sisters. It was due to Almighty Allah's grace and guidance that my dad grew-up to be a true Muslim.

(My dad's relatives... I was carried by my dad's nephew, the son of my dad's cousin, whom I called Uncle Rasaid...in 1964)

Even though my dad received ill treatments from some of his relatives during his childhood, he still maintained close ties with them. I remembered the day he brought me along to visit one of his relative whom one of the leg was swollen and could not walk properly, yet still struggling to earn a living by selling noodles. As we were walking away from the food stall towards the bus-stop, I asked my dad, ''Pa, who was the man you were talking to? What happened to him? Why he has a swollen leg?''. My dad told me that the man was his ex-brother-in-law and the swollen leg was the retribution of mistreating an orphan. I related to my mum about the visit and asked her whether she knew about the orphan that my dad was referring to. She told me that the boy was my dad. She said that the man with the swollen leg often woke my dad using his leg simply to command my dad to wash his employer's car. My mum continued telling me of my dad's sad childhood life. That was the first time I came to know that my dad was an orphan before.

(Aunt Jamaliah and her family in 1950s)

After Grandma Asmaniah remarried, my dad lived with his second oldest sister, Aunt Jamaliah. Her husband was a cook in a ship. They were very kind to him. My dad loved Aunt Jamaliah the most among his siblings. She was like a second mother to him. They lived at Kampong Amber, a kampong at Katong area where quite a number of Singaporean Baweanese used to live. Like my dad, I too love Aunt Jamaliah very much. She will always be remembered by this niece, for all her kindness, especially in taking care of my dad when he was an orphan, arranged his wedding and supported him in whatever he pursed. May Almighty Allah reward her accordingly for being a caring sister to my dad and a wonderful aunt to me. Aameen.

(This write-up is dedicated to my beloved late Dad, my Mum and Aunt Jamaliah. )

My Lineage II; My paternal grandparents

2008-08-04T07:19:00.001+08:00

My dad's mother, Asmaniah, was the middle child in the first generation family of Baweanese-Japanese mix. Grandma Asmaniah married Grandpa Rawi bin Hj.Noor, a local Baweanese. Grandpa Rawi happened to be a relative of my maternal Grandpa Hj.Siddik bin Ismail. My two grandfathers were related by blood to each other.

(My late Grandma, Asmaniah binte Maksar)

Grandpa Rawi was very much in love with travelling. Perhaps, it was rather a job, earning some income to support his family than merely a passion to travel abroad. I assumed he was a small time trader for he often travelled to the Malay Peninsula even after he got married and had a family of his own. He used to bring his entire family with him to any destination he travelled to. Hence, Grandma Asmaniah was always on the move, accompanying her husband. My two older aunties, Aunt Saleha and Aunt Jamaliah, were born in Kuala Lumpur while my dad, the third child was born in Bawean Island in 1940. From the stories related to me about my grandfather's family, it seems that they were living comfortably.

(My late Grandpa, Rawi bin Hj.Noor)

My father was near two years old when the family travelled to Singapore in late 1941. It was unexpected that the trip turned out to be a one-way journey that changed the life destiny of my dad's family. In December 1941, the Japanese dropped the first bombs on Singapore. The next year the Japanese invasion forces swept through Indonesia and Malaya. In January 1942 they took over Malaya and Singapore was captured in February the same year. Due to war, my father and his family could not return to Bawean. Grandpa Rawi had no choice but to settle in Singapore during the two terrible years of Japanese occupation. The family took shelter at Pondok Kelompang Gubuk.

(My late dad, as I remember him always)

After the dropping of atomic bomb in Hiroshima and Nagasaki by US military, the Japanese soldiers in Singapore and other parts of the Malay Peninsula were instructed by their government to surrender themselves to the British authority. Aunt Jamaliah narrated to me that the ordeal of war was terrifying and unforgetable. She said that during the Japanese occupation life was very difficult and full of misery. Most of the time, she had to hide because she was afraid to be taken away by the Japanese soldiers. Aunt Jamaliah was sad to see her mother very much traumatized by the warning sirens and the sound of Japanese jet planes. According to my aunt, her mother used to hide and scream out of fear, closing her ears tightly with her hands, every time the sound of planes could be heard, even after the war was over.

(My Aunt Jamaliah and a her niece during Hari Raya AidilFitri 2007)

After the Japanese occupation, the torn and tattered Singapore was very much in-need of manpower to build up the country's economy. Like many other foreigners who were stranded due to the war, my grandfather and his family were given the opportunity to become Singapore citizen by the British government. They became Singaporeans and never had the chance to return to Bawean after that. Their home and a plot of cultivated land in Bawean were taken care by their relatives. My dad had given all his properties in Bawean to his relatives before he passed away.

(My Aunt Saleha during 1980s)

The family continued to live at Pondok Kelompang Gubuk. Grandpa Rawi earned his income working as a personal driver for a British family. My grandfather's family expanded with the birth of two more children, Aunt Nema and Uncle Samad. Unfortunately, he was unable to see his youngest son. He passed away before my uncle was born. Grandma Asmaniah became a widow for a while. Later on, she married to a Singaporean Baweanese by the named Ustadz Sainay. She remained as his wife until her death in late 1964. I was then near two years old.

(Aunt Nema and her husband during 1960s)

My Lineage I ; My Paternal Great-Grandparents

2008-08-03T01:35:00.000+08:00

(My dad and I)

The first time I learnt about my lineage was after the Primary Four year-end examinations. I was then, about ten years old. My father was commenting on my examination results as he signed my report book. He advised me to continue with the good efforts that I had put in. My father had huge hope on me. He wanted me to pave my way towards tertiary education. He said that I could achieve easily for better results in school examinations and be a degree holder in the future.

(Me and my sisters when I was ten years old)

Back then, my father had the idea, those with mix race parentage lineage were generally intelligent. He told me that his mother was from a family with mix heritage and he believed that his children should be among the intelligent ones. From that day onwards, I started to investigate on my lineage by asking around about my paternal ancestors' background. Other than my parents, I approached my paternal aunties and grand-aunties, as well as my maternal grand-father.

(My parents)

I assumed that the mix heritage in the family of my paternal grand-mother started probably between the late years of 1800 and early 1900. The two older sisters of my father told me that their maternal grand-father's name was Maksar and their maternal grand-mother's name was Aminah. Like many other young Baweanese men at that time, great-grandpa Maksar had travelled far and wide across the oceans on big vessels. The spirit of ''merantau'' was strongly within him. He travelled for many years and finally when he decided to settle down, he brought back home from his last trip, a Japanese wife.

(Map of Bawean Island)

Great-grandma Aminah left her family and homeland, leaving her Japanese culture for a new one in a brand new home in Bawean Island. She embraced Islaam and practiced the Islamic Baweanese way of life. It was amazing that a Japanese woman like my ancestor was able to adapt very well, the simple village life-style of the Bawean people, living in a very remote island situated in the middle of the sea.

(Bawean Island on Atlas)

My great-grandma splendidly blended in, into the Baweanese society and adopted the Baweanese culture. She gave birth to three beautiful daughters who grew-up marrying the local Baweanese. Great-grandma Aminah had a blissful life with beautiful family in Bawean Island. Together with great-grandpa Maksar; she grew old gracefully in a wonderful marriage.

About Haj and the Baweanese

2008-07-12T19:54:00.001+08:00

(Jabal Rahmah, the Mount Mercy, at Arafah - Muslims believe that Prophet Adam a.s. and mother Eve met for the first time at Jabal Rahmah after the expulsion from Heaven)

Haj is a set of religious and devotional rites performed in Makkah that can only be done during the months of Haj. It is compulsory once in a lifetime to all Muslims, male and female who had attained the age of puberty and of sound mind, whose health and means permit to perform it.

(During Wuquf at Arafah)

Having the means to perform Haj does not only confine to economical means but physical abilities too. Muslims with physical disabilities are not obliged to perform it unless they have the financial means to pay others to carry them. Throughout the pilgrimage trip, Muslims should have financial means, physical abilities, peaceful journey, travelling transportations, as well as the availability of food and water.

(At Jabal Thor - the Mount that Prophet Muhammad s.a.w. and Abu Bakr r.a. took refuge from their enemies)

To perform Haj is not to worship Prophet Muhammad s.a.w.. Neither it is for worshipping Prophet Abraham a.s., even though some of the rites are in part, in memory of the trials and tribulations of Prophet Abraham a.s., his wife, Siti Hajar and his son, Prophet Ishmael a.s.. Instead, to perform Haj is an act of obedience in submitting to the command of Allah, the Most High. The Qur'aan revealed;

''And Allah has made it wajib for mankind, for those who have the means, to perform the Haj to the House''
(Translation of Suraah Al-Imran 3:39)

''And complete Haj and Umrah as a duty to Allah''
(Translation of Suraah Al-Baqarah, 2:196)

The first Haj of a Muslim is the compulsory Haj, the one that is counted as the fulfillment of the duty to perform it. All the other Haj performances after the first one are voluntary and cannot replace the compulsory Haj. The Haj Mabroor is the Haj that is graced by Almighty Allah's acceptance. It is the kind of Haj that has a lasting effect on the pilgrims who experience a deep spiritual transformation within themselves reconstructing their lives in the path of Allah, the Most High. Indeed Haj has been designed and ordained by Allah, the All-Wise, for Muslims to reform and earn high level spiritual reward.

(Haj Jema'ah or Haj Pilgrims in 2005)

Being Muslims, the Baweanese understand very well that Haj is one of the five pillars of Islaam. Most of the Singaporean Baweanese whom I met, were very ambitious, having high hopes to perform Haj. To most of them, their lives will not be completed unless Haj is performed, fulfilling their obligation as the servant of Almighty Allah. Sincerely they strived very hard to save money for Haj pilgrimage package for the sake of Allah, the Most High.

(A Hajah from an older generation of Singaporean Baweanese - In the past, Singaporean Baweanese women who previously did not observe Hijab before performing Haj, continued to cover their head as Hajah, after they returned from Makkah.)

Even though most of the Singaporean Baweanese in the past did not come from affluent background, working as horse-trainers and drivers, they were given the opportunity to be the special guests of Almighty Allah in Baitullah at Makkah by Allah, the Most High. This is due to the constant supplications and strong faith in Allah, the All-Wise, placing firmly in their hearts the niyah to perform Haj for Almighty Allah's sake.

(A Haji from an older generation of the Singaporean Baweanese - Generally, the Singaporean Baweanese men of the past, normally put on the white Haji cap after performing Haj)

Like any other Muslims, the Baweanese believe that after the performance of Haj, their previous sins are erased and their hearts are purified. They believe that they are clean and pure once the Haj is completed, just like a new born baby without sin.

It was in the culture of most Singaporean Baweanese in the past, to change their names after the Haj pilgrimage. They believed that in doing so, it would help them to reform so as to become better Muslims with fine qualities. They wanted to start anew and believed that by having a new name would help them to have a new beginning of life as good Muslims. Indeed, they were strong Muslims, holding on firmly to their faith.

The Concept of ''Merantau'' in Haj

2008-07-11T15:57:00.001+08:00

(Masjidil Haram - Makkah Haj 2005)

''Haj'' is an Arabic word that literally means, ''to set for a place''. Similarly in ''Merantau'' a person sets himself for a journey to far away place outside his homeland. It is no doubt that the culture of ''Merantau'' that strives actively within the lives of many Baweanese can be seen clearly during the performance of Haj, one of the pillar of Islaam. Hence, the Baweanese culture of ''Merantau'' can be said is in-line with the teaching of Islaam since through Haj pilgrimage, Islaam teaches Muslims to set foot outside their hometown to experience life in foreign land.

(The Ka'bah)

In Islam, ''Haj'' means to set out for Makkah in a state of Ihram, during the months of Haj (Syawal, Zulkaedah, Zulhijjah) with the intention to perform certain religious rites in accordance with the method taught by Prophet Muhammad (peace and blessing be upon him). While the spirit of ''Merantau'' within the Bawean Islanders spurs their heart to leave their homeland to travel abroad, exploring the world in search of opportunities, adventures and knowledge simultaneously, learning about life outside the tiny island, Haj on the other hand is a requirement in Islaam for those who can afford to perform it.

(At Arafah - Haj 2005)

I performed Haj with my husband and youngest child in January 2005. The experience made me realized that Islaam does not want its followers to stay put in one place for the rest of their life. Islaam wants Muslims to be brave to travel abroad, seeking knowledge and continue to be progressive, learning about each other lives among the Muslims from different parts of the world. Simultaneously, Haj provides them with the opportunity to experience a different kind of environment from their birth place. It also provides them the opportunity to understand about life in this world.

(The aftermath of the big flood in Mina)

The big flood in Mina was my greatest memory during the Haj pilgrimage. It made me realized that life is short and death can be just around the corner. Almighty Allah commanded the heavy rain to flood the area, at the same time, kept me and my family in safety. To me, it was a test of faith. My trust in Allah, the Most High, was tested in a time of difficulty, where my unrelenting faith was rewarded with easy stoning of the three Jamrahs.

(The Jamrah - 'Jamrah' means 'Pillar')

I remember my family doctor advising me not to worry about being trapped in massive pools of water in the sandy sand of the Arabian desert as the place was located far from coast. It was very ironic how I had expressed my worries of natural disasters. I thought anything could happen. Indeed if Allah, the All-Wise, wants it to be, it will be, because nothing escapes Almighty Allah’s will and everything is possible except Allah the Most High. From the incident, I was able to see the significance and beauty of Haj.

(At the rear of the photo is the area to perform the stoning of Jamrah)

Likewise, through ''Merantau'', Baweanese became matured in thinking, knowledgable and broad-minded, Haj is ordained in Islaam for Muslims to be wise especially in making choices. It helps to develop intelligent individual Muslims, one who is able to handle issues and daily dealings wisely. Haj also makes Muslims think and ponder about life in this world and universe. It teaches and trains Muslims to live and survive on this earth. While the Qur'aan teaches about Islaam in theory, Haj is the practical lesson to practice this great faith.

(Cave Hira at Jabal Nur - the place where the first revelation of the Qur'aan took place. It was in this small dark cave that the light of Islaam started to glow, lighting-up the world)

Spirit of ''Merantau'' within Singaporean Baweanese

2008-07-10T20:12:00.000+08:00

(Life as a traveller living in tents at the valley of Mina during Haj 2005)

The Spirit of 'Merantau' is always alive within most Baweanese descent living in Singapore. Many of the Singaporean Baweanese that I met, either work or had worked before for shipping or airline companies that provided them with the opportunity to travel while at the same time earning income to support themselves and their family.

(Life in Disneyland Toon Town - Spring 1995)

Most of my relatives have 'work to travel' attitude. The spirit of 'Merantau' is always within them. They either work in shipping or airline companies or in any other industries that provide them with the opportunity to travel. They hold positions such as Officer, Steward, Stewardess, Aircraft Cleaner, Airline Caterer, Cooks and others.

(At the backyard of the Blue Mosque - Turkey Tour 1996)

One of my cousins had previously worked for Singapore national shipping line as a Cadet Officer on board container vessels. He had travelled across the seven seas, travelling as far as Europe. Finally, he settled down in Australia and became an Australian citizen.

(My Australian nephew and nieces)

Like my cousin, I am a typical Baweanese descent who is always seeking for opportunities to travel, while at the same time earning an honest income for myself and family. I love and enjoy travelling, experience overseas life and at the same time happy to learn the culture of other nationalities.

(Making friends with Turkish Muslims in Anatolia region during Turkey Tour in 1996)

In my twenties, I chose to work for the Singapore national shipping line as an Administrator. This is because at that time, the company provided the opportunity for its admininstration staffs to travel once in every two years on board its cargo vessels as the guest of the Captain, sailing around the globe.

(The Subterranean City of Kaymakli in Turkey - home of the early Turkish Christians)

In my thirties, I chose to work for the Finance Department with the Singapore national airline company. This is because the firm provides the opportunity for its employees to travel yearly with their family on board its airplane to any destination it flies to, for holiday. With the free airline tickets, I had travelled to big cities such as Paris, London, San Diego, Los Angeles and many more.

(The Big Ben -London Winter 1994)

(The Wave Rock -Perth Winter 1999)

(Versailles - Paris Winter 1994)

Now I am in my forties and the spirit of 'Merantau' is still alive in me. I chose to leave the workforce to accompany my husband to any destinations his job required him to be. An engineer by profession, he is always working overseas in foreign countries.

(The sandy coastal beach of Dukhan - Qatar Winter 2006)

The spirit of 'Merantau' continues to flow into the veins of my three children. My youngest child is always looking forward for the next holiday adventure, while my oldest two children are eager to study overseas. My family and I are always in search of adventures away from homeland, to experience a different kind of environment from the one we had gone through in Singapore.

(Spring water at Pamukkale, the Cotton castle - Turkey Winter 1996)

It is due to the spirit of 'Merantau' within my forefathers that I was fated to be born in Singapore and to receive good education. To generate quality life, I utilized the knowledge that I received to earn a decent living. Imagine if my ancestors were to stay put in Bawean Island, I will not be here to share my adventures and knowledge with the world, especially to my people in Bawean or in any other parts of the world.

(My Malaysian relatives)

To all Baweanese descent around the globe, we should be proud of our brave forefathers who took the initiatives to travel abroad in search of opportunities that resulted us of having good education, leading quality lives. As progressive people, it is now time for us to be contributive, doing our part for Bawean by promoting ourselves as responsible individual Baweanese so as to project a prominent race with fine qualities. In whatever we do and wherever we are, never ever forget our roots and heritage. Always remember, we are the descendents of ''The Children of Bawean''.

The Baweanese Culture of ''Merantau''

2008-07-09T16:57:00.001+08:00

(Granddad Hj.Siddik with other Baweanese on board a vessel)

It is in the culture of the Baweanese to 'Merantau' which means travelling in search of opportunities, adventures and life experiences. Many Baweanese men of the past had travelled as far as Europe via vessels, working on board the ship. While the majority of them worked as sea-men, there were some who worked as cooks preparing meals for the ship-workers during the sea journey.

According to the Bawean Islanders, Baweanese men will not be viewed as adults if they had not set foot out of their homeland to travel, seeking opportunities abroad and experience the life outside Bawean Island. This culture of 'Merantau' gradually became a profession to many Baweanese men, bringing rewarding income to their family.

While the majority of them went back home to Bawean Island after years of travelling, there were many who decided to reside in the country they travelled to. Many of them settled in the Malay Peninsula and some settled as far as in Europe, Australia, America, Far East and many other places.

Today, most of the descendents of the Baweanese who settled in Singapore do not realize that their passion for travelling is inherited from their forefathers. It is one of the traits passed down by their ancestors.

(An Uncle who has a passion for travelling)

The early Singaporean Baweanese preferred to work as horse-trainers at the Singapore Turf Club because their job required them to travel to Kuala Lumpur, Penang and Ipoh, frequently. They were able to travel out of Singapore and to meet their relatives in Malaysia, while at the same time earning a living for their family. Apart from that, they were given free accommodation to stay during working overseas and in Singapore, a home to live in.

(A home at Singapore Turf Club in the 80s)

During the British colonization days, there were handful of them who worked as personal drivers for British families or companies that required them to drive across the causeway. They enjoyed working as drivers because not only that it provided them with income, they had transport to move around and able to meet their relatives living across the causeway.

(At Jabal Uhud during Ummrah 1997)

Today, the Baweanese culture of 'Merantau' is still alive within the descendents of the Bawean Islanders who are living abroad, outside the Island of Bawean. Especially for most Singaporean Baweanese, the spirit of 'Merantau' is generally kept alive either through tagging it along to their profession or simply through spending their time going for vacations during work and school holidays.

(A Holiday Trip to Australia in 1993)

Faces of Baweanese

2008-06-22T00:54:00.000+08:00

Guests from Bawean Island

2008-06-19T06:23:00.001+08:00

In 1960s and 1970s, several relatives of my parents from the Bawean Island came to visit Singapore. They were mostly fishermen, farmers, carpenters and craftsmen. They used to bring jars of 'Kemed', dried salted fish, peanuts, rice, crackers, wooden stools and straw mats as gifts. Some of these items were for sale too and were bought by the Pondok residents.

Mamang Bideng (Mum's paternal cousin), Tok Matnong (Mum's maternal uncle) and wife

The guests from Bawean Island were welcomed with opened arms by my family. My parents spend generously and tried to make their stay a memorable one. They left Singapore with lots of gifts and souvenirs such as clothing, household items, and children's toys. They were given some money too. My parents made great efforts to have close ties with the relatives in Bawean Island.

Traditional Food

Straw Mat

While generally, the women from Bawean Island that I met were very skillful in making straw mats or any other products made from straw, the men were good at hand works. Like my mothers' cousins and uncles whom I met in the early 1970s, they were extremely good with carpentry work. I saw them helping my granddad who loves doing carpentry during his spare time, making wooden stools and tables. I also remember that some of the men from Bawean Island brought several of their craft works to sell them to the Baweanese living in Singapore. Among the popular item was the wooden cutting board used in the kitchen. It was always in demand.

My grandfather's capentry work - a wooden stool which I still keep and treasured

Wooden cutting-board used in the kitchen

Generally, the visitors from the Bawean Island like to bring souvenirs for their close relatives in Singapore. My father's cousins who visited my family in the late 1970s brought a small packet of rice and peanuts which they have grown themselves. These items were cultivated in a plot of land in Bawean Island which my father used to own. He inherited the land from his father and told his cousins to manage it. They turned the land into padi fields and a small area for growing peanuts for their own consumptions. So when they visited my family they brought with them the products of the land as a gesture of gratitude. They said that my dad and his family should taste the rice cultivated from his land in Bawean Island. Later on, a few years before my father passed away, he gave the land to them. Personally, I think it was a wise decision. I believe today, they are still living on that land and I hope to meet them some day in the future. Insha'Allah.

Reading Talkin on the grave of a dead person

2008-06-17T15:36:00.001+08:00

(During my father's funeral)

About 26 years ago Obek Arshad was the one who read the Talkin at the funeral of my maternal grandfather and my dad. Similarly, he had done the same during the funeral of my maternal grandmother as well as his two brothers whom I used to call Obek Adnan and Obek Ali. Everytime Obek Arshad read the Talkin, a sense of remorse could be felt for all the unpleasant actions and wrongdoings that had been done in the past. With his stern, firm voice, he was able to send the message across into the minds of those who were present at the funeral listening to his Talkin speech. However, on Tuesday, 10th June 2008, 6 Jamadilakhir, he was the reason the Talkin was read at his funeral.

Generally, since the days of their forefathers, the Baweanese in Singapore have been practicing the reading of Talkin on the grave of a dead person after the burial is done. However, today there are some among them who considered the act to be bidaah and abandoned the practice. Some Muslims considered reading the Talkin is not only bidaah but, it is a form of deviation from the correct teaching of Islaam because it was never done by Prophet Muhammad (s.a.w.) nor by the four Caliph.

Ibnul Qayyim wrote in his book entitled 'Ar-Ruh' that there are some Ulama who think that Talkin is bad and without basis as the dead is not able to hear. Debating on this issue, he quoted a Hadith recorded by Abu Daud on an incident in which Prophet Muhammad (s.a.w.) attended a funeral. When the dead body was buried the Prophet (s.a.w.) had advised the dead person's relatives to supplicate for the dead to be strong in facing the reality of death because at that moment he (the dead person) was being questioned in his grave. Ibnul Qayyim argued that if the dead person could hear those questions in his grave, surely he could also hear the Talkin from his grave too.

Ibnul Qayyim also wrote that it was in the opinion of Imam Ahmad that reading Talkin to the dead on the grave after burial is a good thing to do. He also mentioned that Muslims in the past and present practiced it for the dead to hear and benefited from it.

What is Talkin actually about, that there are many controversial issues on it?

Talkin is merely a speech made on the grave of a dead person after the burial. The purpose is to tell the dead that he is in the world of Barzakh facing the reality of death and will be questioned in the grave by the two angels, Mungkar and Nakir. To the living, the Talkin is a reminder that the world of Barzakh is real. It is a speech of advice, highlighting that this worldly life is not permanent and the need to be prepared for death is necessary. Every human being will face death eventually and the Talkin provides a reflection to the followers of Islaam the importance to be good Muslims –one who is God-fearing and continuously seeking for Allah's (s.w.t.) guidance to lead him to the straight path of Siratal Mustaqeem, the safe path to be taken on the journey to the world of Hereafter.

Talkin has been practiced generation after generation that it had become a tradition. Due to this, some Muslims think that it is compulsory to read the Talkin. It should be known that in accordance to the Islamic rites in handling dead bodies, to read the Talkin is not an act of wajib. According to Islaam, there are four compulsory things that need to be done when a person passed away. First, the dead body has to be cleaned and bathed. Second, it has to be wrapped in shroud. Third, Sholat has to be performed on it. Finally it has to be buried in the earth.

Personally I think that the Talkin is beneficial to all because it reminds us about the reality of death, the questions that will be asked in the grave and the fate of the souls while waiting for Resurrection Day. There is nothing wrong in giving advice, in fact it is a good act encouraged by Islaam. Regardless of whether the Talkin is read or not is unimportant because the Talkin is not a requirement in Islaam. What matters most is that, reading of the Talkin should not affect the observance of the Aqidah of an individual Muslim. It is important to know that the Talkin is not compulsory as it is not wajib in Islaam. Hence according to Islaam, there is nothing sinful for not practicing the reading of Talkin.

In Memory of Ustaz Hj. Arshad Bin Nor

2008-06-14T13:25:00.000+08:00

Ustaz Hj. Arshad was the son of my maternal grandfather's cousin. He was born and raised in Bawean Island. In the 50s, he migrated to Singapore during the British Colonization. My maternal grandfather was his closest Uncle, the only next-of-kin living in Singapore. My grandparents took care of him before he got married and had a family of his own.

Obek Arshad, as I used to call him, was a learned person in the field of Islamic Studies. He used to work in the Prison as a religious teacher to the in-mates. He also used to bring pilgrims to Makkah for Ummrah and Hajj.

During his employment period with the Queenstown Prison, Obek Arshad lived at the Queenstown Prison's workers living quarters. I used to follow my parents whenever they visited him at his home. Every time my parents told me that we were getting ready to go to Obek Arshad's home, my heart always jolted with joy, feeling excited full of eager to meet him and his family. I was always looking forward to play with his children while the adults were having conversations.

Obek Arshad was a very cheerful person, full of smiling expressions on his face. I remembered him as a warm, kind hearted person. He was always happy to welcome members from his uncle's family to his home and made the stay an enjoyable one. I enjoyed very much listening to his interesting ghost stories that he told to keep the little ones entertained. His advise not to fear the dark nor the lurking-places of Unseen Beings remain etched in my mind till this day. Instead, he would say to always fear Almighty Allah.

I always remember Obek Arshad as an Ustaz with a gifted voice that was stern and firm, especially good at reciting quotation of verses in the Qur'aan. His passion to continuously seeking Islamic knowledge could be seen from the library of Islamic books he had read, displayed on his book shelves. His career as a religious teacher had inspired me to pursue my studies in Islamic Knowledge at tertiary level. Obek Arshad will always exist in my memory as the Uncle whom I think highly off and regard him with the utmost respect.

Ustaz Hj. Arshad passed away a few days ago, on Monday, 9th June 2008 at about 4.00 p.m. and was buried the next day. He left behind a widow, two sons, three daughters and several grand-children. Truly, I am remorseful for not able to bid him farewell on his death-bed, and I send my deepest condolences to his widow and children. Indeed his family has lost a good husband and father. I have lost an Uncle and Singaporean Baweanese have lost one of its pioneer educators who had contributed in shaping good Muslim individuals. For all the many good things that he had done, may Allah’s blessings be upon him. May his soul be placed among those favored by Allah (s.w.t.). May Allah (s.w.t.) grant peace to Obek Arshad's soul in the world of Barzakh. Aameen.

Indeed we are here on this earth temporarily. When it is time to leave this world, the soul has to leave the dead body that has to be buried six feet underneath the ground. Thus, from clay the human body was made off and to clay shall it be returned…..

Living in Pondok Kelompang Gubuk

2008-05-16T06:55:00.003+08:00

(At the back lane - My two younger sister, my brother and I. Photo taken in the 1970s)

My two younger sisters and I were born at the Pondok ("Ponthuk" is the proper Baweanese pronunciation of the word) in the 1960s, each about two years apart. My mum told me that the midwife from KK Hospital came down to our home to help with the delivery.

Vividly, I did remember the time I was a little girl playing with my sisters and friends around my age. They were from several Pondok nearby. Two shophouses away from my home was Pondok Tachung and across the road on the left side were several Pondok Pangga.

(My siblings and cousins at the entrance of our home in the early 1970s.)

My sisters and I had gone through the changes, as time moved on. We had experienced living in a Pondok and witnessed the lives and the changing life-styles of the Baweanese of the 1960s, 1970s, 1980s, and 1990s, as they progressed through the years.

(My sister, brother and cousin Anam. Photo taken in the 1970s. The back lane was our playing ground whenever our footballers mamang were not available to bring us to the Kampong Kapor Community Centre, just across the road.)

Generally, the residents living in a Pondok had to follow rules and regulations of the particular Pondok they were living in. These rules and regulations vary among each Pondok. In Pondok Kelompang Gubuk, some of the general rules were; lights to be switched off at certain time; one was not allowed to spend too long in the shower; and the bachelors, including the male guests who were mainly the sea-men, were not allowed to go to the second level of the shophouse. These guests spent the night in the Pondok before leaving Singapore for other destinations.

(The Bachelors of Kampong Kapor in the late 1950s/early 1960s)

A huge, high table covering one-third of the living room became bed to these men during the night. The "ambin" as it was called, being placed against the three walls of the room on the right (as one sees it standing facing the living-room from the entrance door). Each of the men slept on thin mattress that could be folded and kept on the shelf mounted to the wall just above the right window. During the day, it became an area for relaxing as they sat, chatting among each others.

(The site where the "ambin" used to be. Above this window there used to be the shelf for keeping the folded mattresses. Photo was taken in the 1980s.)

Below the "ambin" was a store-like place where plates, glasses and cutlery used for functions were kept in wooden boxes. All these were bought using the funds collected from the residents of the pondok and also members who once lived at Pondok Kelompang Gubuk. When the "ambin" was dismantled and thrown away during the 1970s, the wooden boxes including the contents were shipped to Bawean Island to the people living in the village Kelompang Gubuk.

(The site where the long dining table used to be. This photo was taken in the 1980s. They were preparing a birthday party for little Anam.)

Opposite the "ambin" was a long dining table used by the men to have their meals. It was also used to receive male guests. Tea or Coffee with pastries were prepared by the Mak Lurah and served by the Pak Lurah. It was at this table that the General Meetings were conducted in which members of the Pondok gathered for discussions. Generally, every Pondok in Kampong Kapor had their individual committee headed by the Pak Lurah. A treasurer was appointed to collect membership funds from members of the Pondok. He also collected the rent and utility money from the residence of the Pondok. This system was very prominent during the 1960s, 1970s and 1980s.

The middle room at the ground floor and the front room on the second level was for married residents. There were many families in these two huge rooms. The wardrobes were placed in such away that they acted as dividers between the spaces of each family, while the entrance to each of these spaces were covered by curtains.

The middle room on the second level was a room for the ladies. My granddad, Pak Lurah Haji Siddik who was the Head of Pondok Kelompang Gubuk between the 1960s to early 1980s, occupied the rear small room on the second level. At this level, there was a toilet mainly used by the women.

The above features were very prominent during the 1960s. Through the years, these space areas occupied by those with family got bigger due to many residents moving out of the Pondok to live in HDB flats. By the 1990s, the only family left to live at Pondok Kelompang Gubuk was the family of Aunt Suhaidah.

(My grandmother doing her cooking. This area was a small part of the kitchen. Photo taken in 1980s.)

The women of Pondok Kelompang Gubuk shared a communal kitchen. Each family was given space to do their cooking. It was a huge kitchen. There was a big "ambin" used for work space in preparing food. The "ambin" was also used by the women and children to have their meals. Some married couples also had their meals there too.

(My youngest sister playing model posing for the camera at the backlane of our Pondok home. Photo taken in the early 1970s).

At the rear part of the Pondok, there was a back door. This door opened to the back lane. This rear area of the Pondok was the place for washing clothes. The women washed their family clothes just infront of the toilet. They took turns one after another. The washing was done only after the men got showered and gone to work.

(The rear part of the Pondok, just infront of the toilet. Photo taken in the 1980s)

In the late 1960s, another small room was built on second level at the rear part of the Pondok. This room was my family's room. It was built by my granddad who was good in carpentry work. Carpentry was his hobby during his off days, working as a PUB driver. This room was well built and often used during weddings for the bride to be dressed up for the wedding ceremony.

(My family's room. The Photo were taken in the 1970s during a wedding occassion.)

I enjoyed living in the Pondok. It left me with beautiful memories of my childhood life. My family and I left Pondok Kelompang Gubuk in 1974 to live in the HDB flats. Eventually, many follows my father's footsteps -purchasing HDB flats.

(The Bachelors of Kampong Kapor. My father on the left most, with his friends acting out as musicians. Photo taken in the late 1950s.)

History of the Singaporean Baweanese

2008-05-11T23:29:00.001+08:00

I read about the history of Singaporean Baweanese in the book entitled "Singapore The Encyclopedia". I bought this book from Borders about few months ago. It is an interesting book full of information about Singapore. Personally, I think every Singaporean should own this book.

The book wrote an accurate account about the the lives of the early Baweanese settlers in Singapore. It clarifies that the Baweanese were immigrants who set their foot in this Sunny Island. The book shows a photograph of a group of early Baweanese living in Singapore in 1910. They look very much like any other native Indonesian people. Obviously they are not Malays.

Majority of the Chinese, Indians, Eurasions as well as some Malays always assume that the Baweanese are Malays because they speak in Malay and learn the Malay language in the National School as their mother tongue. As I had explained in my previous post, the Malay language has been widely spoken by the Baweanese since the colonial days because it is the language of the Malays, the indigenous people of Singapore, who embraced the same religion as the Bawean people.

After Singapore's independence, there is a valid reason for the Baweanese to speak in Malay -it is the National Language of Singapore. Today, the Malay language is spoken widely by the Singaporean Baweanese with several Baweanese words in it.

According to the book, the Singaporean Baweanese are the descendent of migrants from the Indonesian island of Bawean and their ancestors constitute the third-largest immigrant population of Singapore's Malay community. The book continues to describe the early Baweanese who came to Singapore. It wrote that the first Baweanese are thought to have come to Singapore in 1824 on a BUGIS ship. Below is an excerpt of the written facts in the Book about the Baweanese.

"...According to an 1849 census,there were 763 Boyanese, mostly men, in Singapore. The numbers increased gradually due to continuous immigration prior to World War II; however entry was more strictly controlled in the post-war period, especially after the implementation of the Citizenships Ordinance in 1957.

The present Boyanese population is mostly made up of the descendants of these earlier immigrants. According to the 2000 population census, there are 51,849 Boyanese in Singapore. A notable aspect of Boyanese culture is the tradition of merantau, the migration of men from the island in search of work. Historically, the Boyansese migrated to Singapore from Bawean Island in Indonesia in search of urban, waged work.

From the onset, the Boyanese settled in Kampung Boyan, at the bank of the Rochor River between Jalan Besar and Syed Alwi Road. They organized themselves into Pondok or Ponthuk (communal lodging house) communities where they formed a social structure that ensured that their welfare was taken care of until they were economically secure to set up their own home. These houses usually catered for groups of migrants who came from the same district of village.

Houses were also located in other parts of the city, including Pondok Adam at Ann Siang Hill, Pondok Teluk Dulam at Dixon Road and Pondok Dedawang at Sophia Road. The Boyanese were also among the early residents of Serangoon Road. Some of them established themselved in an area call Kampung Kapor, which was west of Kampung Boyan..."

Buy the book "Singapore The Encyclopedia" to read more. And yes, Kampong Kapor is the area at Jalan Besar in the vicinity of Little India -the area where I was born and spend my childhood life. This will be the theme in my next post.

Infusion of the Malay culture into the Baweanese lives

2008-05-10T17:51:00.001+08:00

(The family of my paternal Aunt Jamaliah. A Studio Photo taken in the late 1950s. Notice my older cousin was wearing the Malay traditional baju kurong.)

My father's photo album had helped me to recall my childhood life living in Pondok Kelompang Gubuk. It was during the period in which the Baweanese language was widely used among the Singaporean Baweanese. My grandparents spoke to me in this language with mixture of Malay. Back then, most Baweanese spoke in Malay with the Baweanese accent.

When the Baweanese from the Bawean Island came to live in Singapore, they were unable to speak the Malay language. Since this language was widely spoken by the indigenous people of Singapore, i.e. the Malays, it was necessary for these Baweanese to learn the language. It became even more prominent after the independence of Singapore as it became the National Language of the country.

Other than the above factors, the Baweanese living in Singapore speak the Malay language due to the fact that they shared the same religion as the Singaporean Malays. They mingled with the Malays and gradually like the other Indonesian ethnic groups living in Singapore such as the Javanese and Bugis, they were recognised by the Malays as part of their Community.

(During Eid-ul-Fitr,my cousins wearing Baju Kurong, the traditional costume of the Malays. Photo taken in the late 90s.)

Gradually, the Baweanese living in Singapore began to dress like the Malays. They wore Baju Kurong, the Malay traditional costume. Soon the younger generations Baweanese ladies replaced the Kebaya and Sarong Batik with the two pieces Malay Baju Kurong. On the other hand, the men started to put on the Songket Kain Samping.

(My cousin -daughter of my mother's cousin, with her son and daughter. She was wearing a Kebarong while her daughter was wearing Kebaya -late 1990s)

However, today there are some Baweanese who continue to put on the Kebaya but with some 'adjustments' and 'innovations'. Such Kebaya are called Kebarong. It is actually the infusion of the Baju Kurong into the Kebaya with the elimination of the Sarong Batik. However, there are those who continue to put on the Kebaya without any changes.

(The Baweanese lady in the photo continues to put on Kebaya while her aunt sitting next to her wore Baju Kurong -2003)

Through the years, the Singaporean Baweanese and the other Singaporean Muslims of Indonesian ethnic descent were very much infused and blended into the Malay Community that other races such as the Chinese, Indians and Eurasians acknowledged them as Malays. It became even more confusing when inter-marriage between these ethnic groups occurred. Today, there are many marriages between the Baweanese and Malays or Baweanese and Javanese or Baweanese and other races that make the younger generations of Singaporean Baweanese confused about their race.

(Nowadays, it is difficult to identify the Baweanese living among the Malays. Look at the above photo taken few years back. Do you think that this is a Baweanese family?)

Fortunately, the Singapore Government always reminds young Singaporeans not to forget their roots and heritage. This is also reflected in the Singapore Identity Card (NRIC) that shows the race of an individual Singaporean. Hence, one who is of a Baweanese descent, his/her race will be shown as Boyanese ('Boyanese' is the spelling in Singapore for 'Baweanese') in his/her NRIC. Clearly the Baweanese are not Malays.

The Baweanese in Kampong Kapor

2008-05-05T23:17:00.001+08:00

My late dad had a hobby that very much benefited this blog. He collected photographs of his family, relatives, friends and anybody that he met. Then he arranged them nicely in an album. Thanks to him that now I am able to post some of those pictures of the Bawean people living in Singapore during the 1950s, 1960s, and 1970s. Below are some of the photographs that depict the lives of the Baweanese living at Kampong Kapor, a Bawean Village in the Little India area.

In the 1950, 1960s and 1970s, studio photo taking was very popular. Above is the photograph of my paternal aunties and uncle-in-law.

Notice the clothings of the Baweanese women. Kebaya with Sarong Batik -the traditional attire of the Baweanese women, just like any other Indonesian ethnic groups. Above is the photograph of my paternal aunties and relatives.

During occasion such as Wedding, Aqiqah, and other celebrations in which lots of guests were invited, the Pondok men helped out with the preparation of the drinks while the Pondok women helped the host with the cooking of the food. Above is the photograph of my dad with his friends helping out with the serving of drinks.

The female guests were welcomed by the Pondok women via the back lane entrance. During the feast, the guests sat on the floor to enjoy the food. Above is the photograph of my mum with the other woman guests eating their food at the rear area of the Pondok. They sat on the floor as they enjoyed eating the food together.

The male guests were welcomed by the Pondok men at the front entrance. They were served at the front most part of the Pondok, i.e. the living room. Notice the similarity between the culture of Arab Muslims during occasions of celebration and those of the Bawean people in Singapore as depicted in the photograph -the men were separated from the women. They sat on the floor instead of dinning table. They used hand and shared their food eating from one tray in a group of four or six.

My Uncle, the Army Captain

2008-05-03T15:49:00.002+08:00

(Captain Soaidy Ali Bin Ali in his army uniform - Photo taken in early 1960s)

The late Captain Soaidy Ali was my uncle. I addressed him as 'Obek' (which means older uncle in Baweanese language) since he was my mother's oldest brother. Obek Sairi (the name I used to call him) was good at handling rifles and had won several prizes in air-rifles competitions.

(Some of my uncle's winning plaques during the period of his Army Career - 2001)

After his retirement from the army, my uncle became an Imam in one of the Masjid nearby his home. Like Uncle Bohari, Uncle Soaidy was able to recite the Holy Qur'aan beautifully. In fact all of his siblings are good at Qur'aan recitation. This was because, like any other typical Baweanese in those days, my grandfather was very strict and particular in educating his children with the Qur'aanic knowledge.

(My mum on the right most in the front row. She won a prize for reading Qur'aan correctly and beautifully - 1950s)

Unlike any other ordinary Baweanese, my grandfather was a very far-sighted person who believes in the importance of education. He sent all his children to school and all of them completed their studies. Some of my aunties and uncles made it to the tertiary level.

(Uncle Soaidy at the right most with his maternal uncle standing in the middle, and friends - Photo taken in the early 1950s at Johor Baru)

Uncle Soaidy was born in Ipoh, Perak and received his early education in Johor Baru at the English College. He married a Baweanese descent lady, living nearby Pondok Kelompang Gubuk. I address his wife as Obek Hatma. They were blessed with five children.

(My Uncle's wedding photograph - late 1950s)

(Uncle Soaidy with his wife, sister-in-law -Cikgu Mon from Tun Seri Lanang Secondary School, and my mother -sitting beside him. Photo taken in the 1960s during a wedding held at Pondok Kelompang Gubuk. The front most room at the second floor was converted to a wedding hall. During such occasion, all the beds were dismantled and the wardrobes were shifted to the side of the room)

(At another wedding occasion. I was the little girl sitting beside my younger sister at the front. Behind were my two aunties and relatives. Standing at the rear was Aunt Suhaidah and sitting in the middle was Aunt Dalila. Notice the wardrobes being shifted to the side of the room. Photo taken in late 1960s)

(Obek Sairi and Obek Hatma as I always remember them in my memory - Photo taken in early 1960s)

My Uncle passed away in August 2000 due to old age. He was then 65 years old.

My Uncle, Ahmad Bohari

2008-05-02T00:10:00.004+08:00

(Ahmad Bohari Bin Ali with his two sons and a niece - Eid 2000)

My other uncle who played football during his teenage life is Ahmad Bohari. He played football for a very brief period. Unlike Ahmad Sayuti, he was not selected to play for the youth national team.

Ahmad Bohari is my mother's second youngest brother. He is the one who very much resemble my late maternal grandfather, both in terms of appearance and obedience towards his religion. Like my mother, he has a remarkable voice and able to read the Qur'aan with a rhythmic-like recitation that is very soothing to hear. He teaches children to recite the Qur'aan during his spare time. Generally, the Baweanese are good at reciting the Holy Qur'aan.

As his niece, I address my uncle as 'Mamang' because he is the younger brother of my mother. Mamang Bohari is married with four children, three boys and a girl. The oldest child, Yan, will be completing National Service (NS) very soon and is looking forward to continue his studies at the University. Yan, is one of my favorite cousins whom I am always proud of. He has good manners and very polite to his elder. He brought lots of pride and joy to the family with his successful academic achievements. According to me he is the perfect son that every mother wishes to have.

The last family living in Pondok Kelompang Gubuk

2008-05-01T10:53:00.000+08:00

(At the main entrance of Pondok Kelompang Gubuk - Photo taken in 1996)

35 Upper Weld Road was my home for twelve years. I was in primary six when my dad bought a HDB flat. My family and I moved out of Pondok to live in our new home at Kallang. However, I always returned to Pondok visiting my maternal grandparents, uncles, aunties and cousins whom I adore very much, especially little Anam, Fauzi and Nur. Of the three, Anam was my favorite one. Their mother, Suhaidah, is the younger sister of my mum.

(Little Anam with my mother - Isn't he adorable? The photo was taken in the early 80s)

I address Aunty Suhaidah as Cik Ende. When I was a ten year old girl, I used to help her to baby-sit little Anam while she was busy doing her house chores. I also used to bring Anam to the movies. I remembered the time I brought him to watch the film Jaws at Rex Cinema. Anam was then a six year old boy. He was sobbing at the end of the movie because he was sad to see the girl eaten alive by the shark.

(An interior area of the Pondok, leading to the Kitchen. The door at the rear opens up to the kitchen - Photo taken in 1996)

Later on, while my other aunties and uncles moved out of Pondok to live in HDB apartments, Aunty Suhaidah still lived in the Pondok with her family until the URA took over the premises along Upper Weld Road for new development of the area. She and her family was the last to leave Pondok Kelompang Gubuk.

(At the living Room which is the front most part of the Pondok Kelompang Gubuk - Photo taken in 1996)

My cousins are now grown-ups, holding rewarding jobs. Anam and Fauzi are Professionals working in the Advertising industry while Nur works in the Financial sector.

My Uncle, the footballer.

2008-04-29T16:44:00.003+08:00

(Ahmad Sayuti Bin Ali with FAS in the National Youth Team representing Singapore in football tournaments)

Kampong Kapor left me with beautiful memories of my childhood life. It was the place I grew up. The playing ground of my aunties and uncles. Two of my youngest uncles used to bring me along with them to the playground situated in the premises of the Kampong Kapor Community Centre. They left me and my sisters at the playground while they played football in the small patch of field across it.

(The playground at Kampong Kapor Community Centre - Photo taken in the late 60s. I was the third little girl from the left. The teenage girl second from the right was my aunty. The others were my relatives)

(At Kampong Kapor Community Centre - Photo taken in the late 60s. I was second from the left. My sister was the first girl on the right. Behind us was a row of living-quarters)

My two uncles grew up to be teenage footballers playing for a soccer team called the Spider. One of them, Ahmad Sayuti, made it to the Youth Team representing Singapore. He is my mother's youngest brother. Subsequently, my uncle was selected to play for the Singapore National Football team, playing along-side players such as Dollah Kassim, Mohammad Noh, Hashim Hosni and many others. He was then working as a technician with Electrolux. Later on at the peak of his football career, he was offered to join Grodningen FC, a football club in Holland, along with Fandi Ahmad. However, he turned down the offer and moved on with his life without football. Instead, he concentrated on his job, working for Electrolux and later on he joined Guthrie.

(My cousins, Ziki and Zazar, the sons of Ahmad Sayuti - Photo taken in 1991)

Ahmad Sayuti has two sons, Zazar and Ziki. Both were intelligent boys and good in their academic studies. They are now young fine adults.

(Ahmad Sayuti's wedding day - Photo taken with his oldest sister and nieces)

My uncle married to a very kind hearted and pleasant Singaporean Javanese descent lady. Aunty Nur, as the nieces and nephews of her husband address her.

35 Upper Weld Road

2008-04-29T14:57:00.000+08:00

35, Upper Weld Road is now a shop selling electrical goods. I went there about three weeks ago.

The community centre infront of it, is now a building for SINDA.

The corner shophouse is now a school.

The row of shophouses are still the same however, the activities in it are new.

Pondok Kelompang Gubuk

2008-02-07T10:17:00.004+08:00

Pondok Kelompang Gubuk was a pre-war house situated at 35, Upper Weld Road. It was the first home in Singapore for most of the Boyanese who originated from the village Kelompang Gubuk in Bawean Island. This Pondok was able to house up to about 20 families at a time.

(The main enterance of Pondok Kelompang Gubuk - 1980s)

During the years before the 1970s, there were many visitors from Bawean who came to this Pondok to stay during their visit in Singapore. There were also many Boyanese sailors who rested at this Pondok for few days before sailing off to other destinations. These sea-men normally would bring news to the residents of this Pondok about their relatives living in Kelompang Gubuk village in Bawean island. They also acted like middle-man, transporting gifts from relatives in Bawean and vice-versa.

(The main enterance of Pondok Kelompang Gubuk - late 1950s)

Gradually, the number of visitors from Bawean Island decreases as time goes by. By the time it reached the 1990s, there was not even one around. The Pondok is now no longer in existence. My maternal aunt and her family was the last to move out from it in the late 1990s, before the premises along the whole stretch of Upper Weld Road were taken over by the Urban Redevelopment Authority of Singapore (URA) for re-development of the Jalan Besar area.

My Maternal Grandparents

2008-02-06T09:02:00.004+08:00

Life in a distant land away from the village atmosphere of Bawean was not easy for my maternal grandparents. Together they faced the roller coaster of life against all odds during the British Colony in the Malay Peninsula. They also experienced the terror of the Japanese occupation in Malaya, witnessed Malaysia's independence, the separation of Singapore from Malaysia, the racial riot in 1964 and finally Singapore's independence on 9th Aug 1965.

(My maternal Grandma was doing her marketing at the old Tekka market of the 70s. Her image was captured by a photographer for the 'Singapore this Week' magazine.)

Even though my maternal grandparents' marriage was an arranged one, they had a wonderful life together. They were happily married and blessed with eight children. The eldest child was born in Ipoh, the second, third and fourth in Johor Baru while the last four were born in Singapore. They lived in Pondok Kelompang Gubuk at Upper Weld Road and became a prominent couple among the Boyanese in Singapore. My maternal grandfather was well respected for his honesty, trustworthiness, kindness, sincerity, and bravery. He had a remarkably outstanding personality and was born a leader. Due to these qualities in him, he was elected by the Kelompang Gubuk residents to be a Pak Lurah, the Head of the Pondok.

(My maternal Grandfather, Hj.Siddik bin Ismail, also known as Hj. Ali - in his sixties )

According to my maternal grandma, my maternal grandfather was a responsible husband to his wife and loving father to his children. He was a pious man who disciplined his children well. On the other hand, according to my maternal grandfather, my maternal grandma was a very kind soul who cared her family very well.

(My Grandmother, Hjh Ramlah Binte Morsidi, as a young grandma)

My maternal grandparents grew old together gracefully. My maternal grandfather passed away due to old age on 5th November 1981 at the age of 72, while my maternal grandmother passed away five years later on 1st December 1986. They never returned to Bawean after they first left the island.

My Roots

2008-02-05T20:11:00.003+08:00

(Photo in Bawean island taken in the early 1960s. The second man from the left was my grand-uncle, the youngest brother of my maternal grandma.)

The Boyanese or Baweanese are virtually Muslims. Hence, their customs and traditions are those influence by Islam. Previously, stretching back as far as in the 1950s, it was still the culture of the Bawean people in the Bawean Island, to get married at a very young age.

(My relatives in Bawean island in the early 1960s. The old women in the photo was my father's paternal aunty, the elder sister of my paternal grandfather. )

Once a girl regardless of her age, experienced menses, according to Islam, she had attained the age of puberty. Thus, she is no longer considered a girl but a young lady ready to be married off by her parents. That was exactly happened to my maternal grandmother. She married at a tender age of 10 to my maternal grandfather who was then about 10 years her senior. This happened somewhere around the 1930s.

(My grandparents on board a vessel performing Haj Pilgrimage in 1960s)

After marriage, my maternal grandparents lived in their own home in Bawean. My granddad was of a noble birth. He came from a generation line of wealthy family that owned huge lands in the Bawean Island. Due to some misunderstanding on the distribution of estate left by his deceased father, my maternal granddad decided to leave the island for good to a distant land in the Malay Peninsula to build a new life. He settled in Ipoh for few years before living in Johor Baru and finally migrated to Singapore in the 1950s.

(My maternal grandparents on board the ship to Makkah )

My Heritage

2008-02-04T19:38:00.004+08:00

Baby Endah

I am a Singaporean by nationality. By race, I am a Boyanese, an Indonesian ethnic group. My father was born in Bawean, one of the many small Indonesian's islands situated in the Java Sea. When my father was about two years old, his family migrated to Singapore.

My father (on the right) was 15 years old

On the other hand, my mother, a Boyanese descent like me, was born in Johor Baru. Her family migrated to Singapore when she was about eight years old. The family of my parents was from the village Kelompang Gubuk in Bawean island. They lived in Singapore at the same Pondok named Kelompang Gubuk. This happened during the British colonial days.

My mother in her teens

My parents grew up in the same vicinity. They were friends during childhood and got married during the later part of their teenage lives. They were blessed with six children. I am their second child.

My beloved parents

My parents had a wonderful marriage life. They made a perfect couple meant for each other. According to me their marriage was heavenly sent and I had a splendid childhood life. However, the happiness was not meant to last. I became orphan before I could repay my father's kindness in bringing me into this world. My mother continued to raise her children, taking the duties of both father and mother.

My mum as a young widow doing tailoring work to earn some income

On this coming 6th February, is the date my father passed away. My mother has been a widow ever since his death in 1982. My father was her only and true love that could not be replaced by any other man.

My siblings and I - we were once orphans