Hansard Explorer

Resumption of Debate on Question [3 November 2026],

"That the Bill be now read a Second time." – [Acting Minister-in-charge of Muslim Affairs].

Question again proposed.

Mr Speaker: Mr Yip Hon Weng.

12.23 pm

Mr Yip Hon Weng (Yio Chu Kang): Mr Speaker, Sir, recently, a Singaporean Muslim mother came to my Meet-the-People Session after her marriage in Malaysia had broken down. She had married a Malaysian Muslim and moved there with her family. After the divorce, she returned to Singapore with her children to rebuild their lives.

She was not dealing with an isolated issue. She needed clarity on the recognition of the foreign divorce, custody and consent to relocate, financial relief, housing and the documents needed to enrol her children in local schools.

School placement is not decided by this Bill. But her experience revealed a basic truth: a family in crisis encounters the Government as one system, not as a map of agency boundaries.

When a marriage ends, the law cannot prevent every loss. It cannot make two homes feel like one. But it can decide where the weight falls. We should do all we reasonably can to preserve marriages. But when reconciliation is no longer possible, family justice should be clear, child-centred and humane.

I also support the provisions establishing clear governance for the Singapore College of Islamic Studies (SCIS), an important national institution serving Singapore's Muslim community.

As a non-Muslim Member of this House, I will not venture into religious doctrine. I will focus my speech on three practical questions: first, should the family carry the weight of jurisdiction; second, should the child carry the weight of distance, and; third, should a vulnerable spouse carry the weight of needless procedure?

First, Mr Speaker, Sir, the family should not carry the weight of jurisdiction. The Bill allows the Syariah Court, subject to safeguards, to make child-related and financial orders following qualifying foreign Muslim divorces. Applicants must first obtain permission, and the Court must consider the parties' and child's connections with Singapore, existing foreign orders and whether relief can be enforced.

This is an important reform. A recently divorced parent should not have to become an expert in private international law simply to seek maintenance, divide matrimonial property or preserve contact with a child. Yet, enforcement may still involve the Family Justice Courts. And no court order by itself resolves questions about housing, immigration or school admission.

My first ask is for a single, plain language, end-to-end guide explaining eligibility, permission, evidence, the treatment of foreign orders and enforcement. It should include direct signposting to the relevant agencies where housing, immigration or schooling issues arise.

I also ask the Ministry to review the regime within two years. Has it reduced parallel proceedings, resolution time and costs? Can self-represented parties realistically navigate it? Borders may complicate a marriage. They should not make justice inaccessible after that marriage ends.

Second, Mr Speaker, Sir, the child should not carry the weight of distance. I welcome the Bill's clear statement that the welfare of the child is the paramount consideration in decisions on custody, care and control. Subject to that, the Court must consider the parents' wishes and where appropriate, the child's views.

The Bill also empowers the Court to restrain a parent from taking a child out of Singapore, or to permit relocation subject to conditions. As a father of five, I know how deeply children depend on the constancy of care: the parent at a school event, the familiar voice after a difficult day and routines that make life feel secure.

That does not allow me to speak for families facing divorce. But it reminds me that what adults call relocation can feel to a child like the foundations of life have shifted. There may be good reasons to relocate: an overseas posting, support from grandparents or an educational opportunity. Yet, an access order on paper is not meaningful access if flights are unaffordable, school calendars make visits impractical, or one parent is reduced to a face on a screen. The issue is not which parent wins. It is what arrangement best protects the child's safety, stability and meaningful relationship with both parents.

My second ask is therefore for accessible guidance on the principal considerations in relocation cases: continuity of care and schooling, the child's views, family violence, practical access, travel costs and overseas enforceability.

There is also an urgent operational question. Where a parent fears that a child may imminently be taken across the Causeway or through Changi Airport, the effectiveness of a restraint order will be measured in hours, perhaps minutes.

What will be the operational pathway among the Syariah Court, the Family Justice Courts, and the Immigration and Checkpoints Authority (ICA) once an order is made? Will there be a clearly signposted expedited process, including outside normal court hours, where there is a credible risk of imminent removal?

A child protection order must move at the speed of the risk. Relocation should not, without careful scrutiny, reduce parenthood to school holiday visits and scheduled video calls.

Third, Mr Speaker, Sir, a vulnerable spouse should not carry the weight of needless procedure. Currently, a wife may pronounce divorce after her husband delegates the pronouncement of talak to her, where the Court is satisfied that the divorce is valid under Muslim law. The Bill now provides that in mutually agreed cases, this may avoid the need to appoint a hakam and reduce delay. It also allows the Court, in suitable fasakh cases, to dispense with sworn statements from two witnesses, or substitute another evidential requirement, where the existing requirement is impractical or unnecessary.

These are technical amendments with human consequences. A foreign spouse or recent convert may have credible documentary evidence but no realistic access to two suitable witnesses. Rigid form may then add hardship without adding truth.

The law should be exacting about proof, but not rigid about form. Flexibility must not become dilution. The Court must remain satisfied that the substantive grounds are proven and valid under Muslim law, with safeguards against coercion, fraud and uninformed consent.

My third ask is for the rules, practical directions and self-help materials to explain when the witness requirement may be dispensed with, what corroborative evidence may be relevant and how consistency will be maintained.

Some matrimonial harm occurs behind closed doors and leaves no independent eyewitness. Depending on the ground relied upon and the facts, relevant material may include contemporaneous communications, financial records, medical evidence or counselling records. The Court must retain discretion over authenticity, relevance and evidential weight. But applicants and community workers should understand what may assist the Court before proceedings begin.

In conclusion, Mr Speaker, Sir, I began my speech with a Singaporean mother who returned from Malaysia with her children after the marriage ended. Her marriage ended across the border, her children's future continues here. She was already carrying the pain of divorce and rebuilding a home. She should not also have to coordinate the institutions built to help her.

My three proposals are simple. One guide, so families do not navigate Courts and agencies alone. One urgent pathway, so a child-protection order moves at the speed of the risk. One clear evidential framework, so the law remains rigorous without demanding impossible proof.

These are not administrative details. They determine whether a parent can rebuild, whether a child can remain connected to both parents and whether a vulnerable spouse can reach justice. The test of this Bill is whether a mother, like my resident, feels that the system is carrying the weight, rather than simply passing it from one agency to the next.

A marriage may end. Parenthood does not. Our duty to treat every family with justice and dignity does not. Let our institutions carry the complexity, so that families can carry on with healing, parenting and rebuilding. That is where the weight should fall. I support the Bill.

Mr Speaker: Mr Cai Yinzhou.

12.32 pm

Mr Cai Yinzhou (Bishan-Toa Payoh): Mr Speaker, Sir, I rise in support of the Bill. I will raise clarifications in two areas: children through and after divorce; and the college that will train the asatizahs and counsellors who will one day guide these same families.

When divorce cannot be avoided, this Bill makes the process simpler and faster. It also writes into law: the welfare of the child is the paramount consideration in custody decisions. I welcome both.

Sir, a divorce ends a marriage, it does not end a family. For a child, parents are the source of safety. When that is shaken, it can feel as if the whole world is falling apart. Younger children may not have the words to describe what they feel or understand why their parents are going through or separating. Without support, the effects can follow them for years: in their confidence, in school and in how they grow.

Amongst residents, I see how much depends on where a family is in the process of divorce. A divorce is not one event but a long passage, with the uncertainty changing at every stage.

I have met couples who can no longer stay under the same roof, yet whose flat is in both names, and the tenancy must be split before anyone can move on. I have met couples where assistance from the Social Service Office (SSO) goes to one parent, while the other, who may be caring for the children part of the week, receives nothing. I have met couples in blended families, with children from earlier partners, so one divorce touches several households. I have met a single parent whose children moved from a madrasah to a mainstream school after the divorce. Children in the families above had to adjust to a new home, a new school system and a new family arrangement, all at once.

In each case, the family was dealing with several agencies, but no one held the whole picture of the child.

Support exists today. Parents attend the Marriage Counselling Programme before filing, and a parenting programme where there are minor children. The Court may refer families onwards, to the Children-in-Between programme or to the Strengthening Families Programme, which also counsel families after divorce. The Court's therapeutic specialist services now triage for child safety. I welcome all of this.

But beyond the mandatory sessions, most support is something a family must take up on its own, after a case is closed. And the families who need it most often have the least bandwidth to do so. A child may seem fine at the time of the divorce may only struggle years later, when no one is looking.

The Syariah Court's role ends when proceedings end, and it should. So, the question is not whether the Court should keep checking in, but whether someone else picks up when the Court takes a step back.

I have three clarifications. First, of children whose parents divorce at the Syariah Court, how many go on to receive support after the divorce is registered? Second, will the Syariah Court work with the Ministry of Social and Family Development (MSF) so that, with the parties' consent, where triage flags a child at risk, or where the family is already known to an SSO or a ComLink+ family coach, there is an active handover to someone who stays with the child after the case is closed? Third, on fair access for transnational marriages. The foreign spouse is often the one least able to navigate a divorce: the language, the procedures and what it means for their stay and their children. How will the Syariah Court ensure that a foreign spouse has fair and equal access, through plain language guidance, interpretation and referrals to legal aid?

A faster divorce should not mean a quieter exit from support.

The SCIS marks an important step in a long-held aspiration of Singapore's Muslim community: to develop a home-grown Islamic higher education pathway that is rooted in Islamic tradition, and shaped by Singapore's context and relevant to the needs of future asatizahs and community leaders. This Bill gives SCIS the legal basis to award its own degrees, and sets out how the Majlis Ugama Islam Singapura (MUIS or Islamic Religious Council of Singapore) and the Minister will oversee it. SCIS takes its first cohort in 2028, and fewer Singaporeans will need to go abroad for a full degree in Islamic studies.

I welcome the partnerships SCIS has formed with SUSS and with institutions in Jordan, Egypt and Morocco. I have three clarifications.

First, on demand. SCIS will open with up to 60 students. Our full-time madrasahs together take in about 400 children at Primary 1 each year. Muslim community representatives I spoke to have asked whether a pipeline that small can sustain growing cohorts. I wish to confirm that the pool is expected to be wider than the madrasahs and whether it will include madrasah graduates who today go abroad to study, Muslim students from our national schools and polytechnics, serving asatizahs without a degree and working adults who want to deepen their knowledge.

May I ask how many Singaporeans go overseas for Islamic studies each year and what share does SCIS aim to keep at home? Will its foundation year, with an Arabic bridging route, be open to students who did not attend a madrasah? And will there be part-time or modular study for serving asatizahs and mid-career learners?

Second, on pathways. SCIS is not only about preparing students for mosque or madrasah roles. Its social sciences pathway, with SUSS, covers psychology, counselling and social work, with specialisations, such as youth and childhood. Frontline social service agencies, from family service centres and child protection services to Active Ageing Centres, could benefit from graduates with that grounding. I see real value in this. Muslim families and seniors would have someone that they can confide in, who understands both their faith and circumstances.

Will MUIS work with agencies, like the Ministry of Health (MOH) and MSF, to build pathways for these graduates into these agencies and the Syariah Court's support programmes? Muslim families and seniors could then be supported by someone who understands both their faith and their circumstances.

Third, on access. I welcome the announcement that there will be bursaries for students in SCIS. Could the Ministry share more details, including who will qualify, what they will cover and how students from low-income families, including those in rental housing, will be reached so that they can enrol on merit?

In conclusion, this Bill does three things: it makes divorce less burdensome; it puts the child first in law; and it lays the foundations for our future religious leaders.

I echo the words of Acting Minister-in-charge of Muslim Affairs Zaqy Mohamad in his opening speech, "A marriage may end. But a parent's responsibility to their child does not." May the asatizahs and graduates that SCIS trains, one day sit across the table from these same families. I hope we build the bridges between the two. Sir, notwithstanding my clarifications, I support the Bill.

Mr Speaker: Dr Hamid Razak.

12.40 pm

Dr Hamid Razak (West Coast-Jurong West): Mr Speaker, Sir, I rise in support of the Administration of Muslim Law (Amendment) Bill.

I welcome the Government's efforts to keep our Muslim legal frameworks responsive to the community's evolving needs, while remaining firmly grounded in Islamic principles. I will focus my remarks on the amendments to streamline the Muslim divorce processes.

Divorce is never simply a legal or an administrative matter. It is often emotionally painful and its consequences extend beyond the couple to their children, families and the wider community. Where procedural requirements cause unnecessary delay, cost or distress, there is merit in simplifying them.

But marriage occupies a central place in Islam. It is founded on mutual responsibility, compassion and commitment, and reconciliation, where possible, remains an important objective. The challenge is to make divorce less burdensome where a marriage cannot be saved, without diminishing the importance of preserving marriages that still can be.

I have three points to make, Mr Speaker, Sir.

My first point concerns the discretion given to the Syariah Court to waive certain procedural requirements. For talak tafwidh, where a husband delegates the pronouncement of divorce to his wife, the Bill removes the need to appoint hakam, or marital conciliators. The Court will register the divorce if satisfied that it is valid under Muslim law. In fasakh applications, the Bill also allows the Court to dispense with the sworn statements of two witnesses, or substitute with another requirement, where it considers that requirement not practical or necessary.

I appreciate the rationale. Where there is no genuine dispute, or witnesses cannot realistically be obtained, additional procedures may simply prolong an already difficult process. Can the Acting Minister-in-charge of Muslim Affairs clarify the principles that will guide the Court in exercising this discretion? How will the Court determine that appointing conciliators is genuinely unnecessary, rather than merely inconvenient to the parties involved? And where witness statements are waived, what alternative evidence will be sufficient to establish the grounds for fasakh? Importantly, how will the Court guard against situations where one party appears to consent, but that consent is shaped by intimidation, coercion or unequal bargaining power?

I do not oppose greater judicial discretion. But greater flexibility must come with clear safeguards, consistency and procedural fairness.

The public consultation also raised concerns about family violence and coercive control. I welcome the commitment by the Ministry of Culture, Community and Youth (MCCY) and the Syariah Court to review marriage counselling requirements to better protect vulnerable parties, and hope the Court will have clear protocols to identify such cases.

Mr Speaker, Sir, my second point concerns consistency with Islamic principles on marriage and reconciliation.

Islam places great importance on marriage as a source of stability, companionship and family life, while recognising that some marriages break down irretrievably and that divorce may sometimes be necessary. We should therefore distinguish between reconciliation that is meaningful and reconciliation that has become merely procedural.

Hakam cannot just be another administrative step. Its purpose is to resolve disputes and, where possible, preserve the marriage. But where both parties have reached a considered decision, or where there is violence or serious harm, further reconciliation efforts may only prolong distress.

How will the Ministry and the Syariah Court ensure that the reconciliatory intent of Muslim family law is upheld, even as requirements are waived? Could clearer guidelines distinguish cases where further reconciliation may help from those where it would be inappropriate? Could we also ensure that marriage counselling is not a step to complete before divorce, but a meaningful intervention that helps couples understand their options and where possible, resolve their differences?

Preserving the institution of marriage should not mean preserving every marriage at all costs. It should mean giving couples the support to sustain healthy relationships, while ensuring that those who cannot are treated with fairness, compassion and dignity.

My third point, Mr Speaker, concerns the resilience of Muslim marriages and families more broadly. Initiatives such as Bersamamu, which guides couples before marriage and in their early years together, remind us that strengthening marriages requires sustained investment, not merely intervention once a relationship is in crisis.

As we streamline divorce procedures, could counselling and family support be made more accessible at different stages of married life, such as when couples face financial pressures or parenting challenges? Could insights from divorce proceedings on recurring causes of breakdown inform more targeted upstream programmes? And could our religious institutions, Family Service Centres and community organisations work more closely, so that couples know where to seek help before their differences become irreconcilable?

Finally, how will we measure success of these interventions? Shorter processing times and lower costs matter. But could we also track the well-being of children, the experiences of divorcing couples and the effectiveness of our marriage support programmes? Mr Speaker, Sir, allow me to continue in Tamil.

(In Tamil): Mr Speaker, in many families within our Indian Muslim community, Singaporeans marry foreign nationals. Their children are brought up with love from two countries. When complications arise in such families, the challenges surrounding divorce are even more. Witnesses may be abroad. The divorce may have taken place overseas. Questions may also arise over which country the children should reside in. This Bill provides clear pathways for such situations.

In fasakh applications, when obtaining witnesses becomes impractical, the Syariah Court may relax these requirements. Those who have obtained a divorce overseas may seek orders relating to children and the division of assets here. Also, the Court will now be able to make clear decisions regarding the transfer of children overseas.

Yet, the legal route should only be a last resort. What Islam teaches us is that marriage is a sacred responsibility. When differences arise, couples should seek help without delay. Family members, mosques, community organisations and the Syariah Court's Counselling Services, all of these must work collectively.

If couples are able to live together, this Bill should seek to support that endeavour. If separation becomes inevitable, it should take place fairly, with dignity and in a manner that safeguards the well-being of the children.

( In English ): Mr Speaker, Sir, the true measure of these reforms is not whether divorce becomes faster or easier, but whether our system becomes more compassionate and better able to support Muslim families through difficult times.

We must preserve the opportunity for reconciliation where it is meaningful, protect vulnerable parties where it is not and keep investing in stronger marriages before they reach the point of breakdown. In short, we should make divorce less difficult, without making marriage less important. With these clarifications, I support the Bill.

Mr Speaker: Ms Valerie Lee.

12.49 pm

Ms Valerie Lee (Pasir Ris-Changi): Mr Speaker, I have met many Pasir Ris-Changi residents who have gone through painful divorces, and witnessed the emotional and practical challenges faced by both parents and children.

While these encounters have shaped my understanding, the specific issues I will raise today are also informed by conversations with two individuals whom I have come to know through my work in the community in the past five years: a Muslim family lawyer who has handled such cases; and a friend who has personally navigated the challenges of divorce and co-parenting in the past two years. Their professional and personal perspectives have helped me better understand where the law meets the realities faced by families.

We welcome these amendments, which build upon long-standing principles of Muslim family law, including the welfare of children and the division of matrimonial assets. I would like to focus on three areas: women's access to justice, protecting children and ensuring that legal remedies work in practice.

First, women's access to justice and financial protection. Clause 17 allows the Syariah Court greater flexibility in fasakh proceedings by dispensing with or substituting the requirement for sworn statements from two witnesses.

Marital difficulties often take place behind closed doors. A woman may have legitimate grounds for seeking divorce but struggle to obtain the required witnesses. Will the Court provide guidance on when alternative evidence may be accepted and how will the effectiveness of this amendment be assessed?

I also welcome the amendments of simplifying the process for talak tafwidh, which allow the Syariah Court to dispense with the appointment of hakam where both parties agree to the dissolution of the marriage and the Court considers their appointment unnecessary.

I would also like to raise matters with regards to the preservation of matrimonial assets. While the Syariah Court already has powers to divide matrimonial assets, there may be situations where one spouse transfers savings, disposes of investments or moves assets before the Court determines their division. I understand that the current amendments do not confer general injunctive powers on the Syariah Court. Nevertheless, could the Ministry consider mechanisms to preserve matrimonial assets pending divorce proceedings, similar to the injunctions available in the civil Family Courts? A fair division of assets means little if those assets have already been dissipated.

Second, protecting children, particularly when time is critical. Clause 18 strengthens the Syariah Court's powers to allow or restrain the removal of children from Singapore. But what happens when a parent has only hours to prevent a child from being taken overseas?

Consider a parent who discovers on a Friday afternoon that the other parent intends to leave Singapore permanently with their child that evening. Rule 14 of the Muslim Marriage and Divorce Rules already permits urgent ex parte applications in certain child-related matters. However, the question is whether these mechanisms are sufficiently accessible outside ordinary Court hours.

Under the Syariah Court's published 2020 circular, Duty Registrar sessions total 12.5 hours weekly, with Friday's session ending at 11.30 am. By comparison, the Family Justice Courts provide for emergency applications on weekends and public holidays in qualifying child removal cases.

I note MCCY's commitment to introduce comparable urgent arrangements. Could the Minister clarify whether these will include emergency hearings outside ordinary court hours, including weekends and public holidays, and how urgent orders will be communicated to ICA for immediate implementation? A court order that comes too late may offer little protection.

I also note that the Bill allows overseas travel of less than one month without both parents' written consent in certain circumstances. This avoids unnecessary applications for ordinary family holidays. But what if a parent uses a purported short holiday to relocate a child permanently? Can the Court impose preventive conditions where there is credible evidence of non-return, without unnecessarily restricting normal family travel?

The Bill also provides criminal penalties for breaches of overseas removal restrictions. But where a parent has already left Singapore with the child, punishment does not necessarily secure the child's return. What practical mechanisms are available to help the remaining parent recover the child, particularly where the destination country is not covered by applicable international child abduction arrangements?

Third, a child's emotional well-being must remain paramount. The Bill expressly codifies the paramountcy of children's welfare, a principle already recognised in Muslim family law.

But children's welfare extends beyond custody and access arrangements. One experience shared with me involved a child undergoing court-directed counselling sessions to rebuild a relationship with the other parent. While well-intentioned, the sessions became emotionally stressful and affected the child's concentration before a major national examination. The caregiving parent eventually sought to pause the sessions.

I recognise the importance of therapeutic interventions and the existing support provided by the Syariah Court. But where a child experiences significant distress, can court-directed counselling arrangements be reviewed promptly, taking into account the child's emotional readiness, educational commitments and changing circumstances? The child's welfare must remain paramount not only when an order is made, but throughout its implementation.

Fourth, making foreign divorce proceedings more accessible. The Bill addresses jurisdictional difficulties highlighted by the Court of Appeal's decision in TMO v TMP in 2017. Following that decision, parties who obtained Muslim divorces overseas could face separate proceedings – approaching the Syariah Court for nafkah iddah and mutaah, but the civil courts for matrimonial asset division.

The amendments address this fragmentation by allowing qualifying ancillary matters to be heard by the Syariah Court, reducing the need for parallel proceedings. Will the Ministry track whether these changes reduce the time and costs families incur in resolving their ancillary matters?

I also seek clarification on how the authenticity and validity of foreign marriage and divorce documents will continue to be verified, without creating unnecessary barriers for genuine applicants. Mr Speaker, in Malay, please.

(In Malay): Mr Speaker, behind every divorce, there is a mother and child who are affected. A marriage may end, but responsibilities do not. Therefore, the law must ensure justice and protection for their future.

( In English ): Mr Speaker, these amendments strengthen important aspects of Muslim family law. But in family justice, timing and implementation matter. A court order that comes too late may not prevent a child from being taken overseas. A fair division of matrimonial assets may mean little if those assets have already disappeared. And even well-intentioned interventions must remain sensitive to a child's emotional well-being.

Ultimately, our laws must not only establish rights, but ensure that families and especially children, can rely on those protections when they need them most. A marriage may end, but the family's need for care and support continues. With that, I support the Bill.

Mr Speaker: Ms Hazlina

12.57 pm

Ms Hazlina Abdul Halim (East Coast): Mr Speaker, There is a Malay saying or "pepatah" – "Di mana bumi dipijak, di situ langit dijunjung". We respect and uphold the values, where we live and call home.

In Singapore, Mr Speaker, this also means a belief in preserving religious values and traditions of the Muslim community, and ensuring institutions remain relevant, responsive and meet the needs of our community.

The Bill is an opportunity to strengthen the institutions that serve our community. It is our amanah, our responsibility, to ensure that with these amendments, they must better serve the community, women, children, families and future religious leaders. I support the intention of this Bill.

Let me begin with SCIS. I have raised questions in this House on SCIS during earlier Sittings on admission requirements, faculty profile, scholarships, partnerships and importantly, its excellence.

First, Mr Speaker, SCIS must be clear about the quality and capabilities of the graduates it wants to produce. The success of SCIS is beyond the number of students enrolled or graduates.

Asatizahs often guide beyond religion, but also advise on family relationships, marriage, divorce, parenting, mental well-being and the challenges faced by young people. Asatizahs are expected to engage with difficult and sensitive issues, sometimes involving families in distress. But religious knowledge must remain at the heart of their training. Alongside developing judgement, communication skills and the understanding needed to apply that knowledge Singapore and according to today's context.

I urge SCIS to establish a clear graduate competency framework. As society changes, our religious leaders must continue to learn and grow.

Sir, good governance must go hand in hand with academic independence and strong leadership succession. The proposed section 73(F) grants discretion to the Minister to determine the accountability framework, the quality assurance framework and the composition of external review mechanisms. It is important for accountability and academic institutions must also be afforded with sufficient autonomy to make decisions on curriculum, teaching and research.

I hope the Minister does consider convening an external review panel, comprising of qualified Islamic scholars and be intentional to include experienced academics from other autonomous universities and institutions of higher learning, both locally, and regionally. I would further encourage regular reporting on SCIS' progress, both on academic development and governance.

Third, SCIS must be connected to the community it is established to serve. This is particularly close to my heart. Our Malay/Muslim Organisations (MMOs) and Indian/Muslim Organisations (IMOs) have served the community for many, many decades. Their experiences are a valuable resource for SCIS. I would therefore urge for more structured partnerships between SCIS and our MMOs and IMOs, too.

SCIS should also continue building relationships with local universities and reputable regional Islamic institutions, so that our graduates are exposed to a wider range of academic and regional perspectives, particularly in Southeast Asia.

We should not develop our religious leaders in isolation from the community, Mr Speaker. SCIS must be connected to the people it is preparing its graduates to serve. In Malay, Sir.

(In Malay): Mr Speaker, I now turn to the amendments concerning the Syariah Court.

I welcome efforts to streamline Court processes and strengthen protection for Muslim families.

Behind every application before the Syariah Court is a person whose life is affected.

A woman seeking a way out of a difficult marriage. Parents disputing the custody of their children. Children who do not understand why their family is breaking apart.

Therefore, the efficiency of Court processes must also consider the safety and welfare of those involved.

First, divorce proceedings must consider the actual circumstances of applicants.

For talak tafwidh, where both parties agree to end their marriage through this process, the requirement to appoint a hakam may be dispensed with.

This is a practical step because once an agreement has been reached, we should not retain additional procedures that are no longer necessary.

For fasakh applications, I also welcome the Court's power to dispense with the requirement for two witnesses, where there is strong evidence.

Imagine a woman experiencing family violence. She may have reports, messages, photographs or documents showing what has happened. But finding two witnesses willing to appear in Court may pose another obstacle and burden on her.

I once met a Fengshan resident who is still trying to find a way forward and rebuild her life. She is also a person with disabilities. We will continue to support her, and this is one example of how legislation can affect people's everyday lives.

However, Mr Speaker, I suggest that clear guidance also be provided on the types of alternative evidence that may be considered.

In cases involving family violence, intimidation or coercive control, due attention must also be given to the applicant's safety.

Therefore, how will the Syariah Court ensure that these amendments genuinely help women who face difficulties obtaining witnesses, without compromising the rigour and fairness of Court proceedings?

Second, the welfare of children must always remain the priority.

I welcome the clearer emphasis on child welfare, including the powers concerning the removal of children from Singapore.

In disputes between parents, we must not forget that children are also going through a very difficult experience. They may lose stability, must adjust to different living arrangements, or experience stress because of conflicts between their parents.

For a child, divorce is not merely a legal decision. It can affect their emotional well-being, education, family relationships and development.

That is why I appreciate initiatives such as the Therapeutic Specialist Services and the Child Representative Scheme. These initiatives help ensure that children's interests and voices are given due consideration, rather than being treated merely as part of a dispute between adults.

However, support for children should not end when Court proceedings conclude.

I suggest that coordination between the Syariah Court, family service agencies and child support service providers be further strengthened. Children who need emotional support or counselling should have continued access to such services.

I also hope the Court can clarify how urgent applications will be handled when there are risks to a child's safety or welfare, particularly in cases involving the possibility of relocation overseas.

I welcome the proposed amendments to section 52, which clarify that in matters involving children, the welfare of the child must be the paramount consideration of the Syariah Court. This is an important step because it places the child's interests and well-being at the forefront.

However, Mr Speaker, what is meant by "the welfare of the child" in the context of this section? Will there be clear guidance on the factors to be considered, including the child's emotional well-being, educational needs, exposure to family violence and relationship with both parents, for instance?

How can we ensure that child welfare is not only the paramount consideration in Court, but continues to be safeguarded after the Court has made its decision?

Third, families dealing with overseas divorces need certainty and clear guidance.

Speaker, I welcome the amendments allowing the Syariah Court to make financial and child-related orders following certain divorces overseas. Section 52A provides greater clarity for families who have gone through a divorce overseas.

This is important, Speaker, because family life today is not necessarily confined to one country. Some couples marry overseas, settle in Singapore and subsequently go through divorce proceedings in a third country. Following the divorce, they may still need to resolve issues concerning maintenance, division of matrimonial assets or child custody in Singapore.

However, for families going through such circumstances, the process can be very confusing. They may not know whether their case can be heard in Singapore, what documents are required, or how to obtain the Court's permission.

I hope the Acting Minister can clarify how this Section will operate in situations where a foreign court has already issued orders concerning the care and control of, access to or relocation of a child.

How will the approach taken ensure that the welfare of the child remains the primary consideration, while providing certainty to families facing cross-border issues?

I suggest publishing a practical guide explaining the eligibility requirements, the process for obtaining permission, supporting documents and translation requirements.

The guide should be written in plain language so that families do not have to rely solely on informal information or advice that may be inaccurate.

We want to ensure that families dealing with cross-border issues can obtain clear guidance easily.

( In English ): Speaker, Sir, a summary of my suggestions on the Syariah Court amendments.

First, the Court should provide clear guidance on alternative evidence suitable for fasakh applications and ensure that safety considerations and appropriate referrals are available in cases involving family violence or coercion.

Second, the Syariah Court should strengthen coordination and follow-up support for children, including clearer procedures for urgent cases and continued access to therapeutic and family support after Court proceedings.

Third, the Syariah Court should publish a practical guide for families dealing with overseas Muslim divorces, explaining the jurisdictional requirements, permission process and supporting documents.

These are practical steps that can help ensure that the amendments do not remain legal provisions on paper but translate into meaningful improvements for families. Mr Speaker, in Malay.

(In Malay): These amendments to Administration of Muslim Law Act (AMLA) are important, but the challenges faced by Muslim families cannot be addressed by a single institution alone. As several PAP MPs highlighted earlier, it is important for all of us to work together.

I therefore hope that a more comprehensive and coordinated Family Protection Framework can be considered.

This framework could include early identification of risks within families, speedier referrals to relevant agencies, a designated officer or clear point of contact for high-risk cases, and continued support for children after Court proceedings.

In this effort, MMOs and IMOs should be regarded as strategic partners. They have experience and the trust of the community. They also have close ties with families who may not seek help through formal channels at an early stage.

I hope the Government will consider this proposal and explore how collaboration between government agencies, the Courts and community organisations can be strengthened.

Mr Speaker, I would like to conclude by returning to the Malay proverb I mentioned earlier – Di mana bumi dipijak, di situ langit dijunjung. (We respect and uphold the values and customs of the place we call home.)

As Muslims in Singapore, we want to continue upholding our religious values and identity.

At the same time, we must remain responsive to the needs of our community, both now and in the future.

We want asatizah who are knowledgeable, credible and understand the realities of life in our community. We want a Syariah Court that is fair, accessible and responsive to the circumstances of families. We want women to be supported and protected, and children affected by family conflicts not to be forgotten, but to remain a priority.

We also want MMOs and IMOs to continue to have opportunities to contribute. Their decades of experience are a strength of our community. They have stood by our families through good times and bad. We must recognise their contributions and build stronger partnerships with them.

( In English ): In closing, Mr Speaker, I believe that the real test of this Bill lies in the difference that it will make to the lives of our community. It is whether a woman who is seeking justice can do so without facing further hardship. It is whether a child caught in a family dispute continues to receive the care and protection he or she needs. It is whether families with cross-border circumstances can understand their rights and access to appropriate remedies. And it is whether our future asatizahs are equipped not only with knowledge, but also with the wisdom, compassion and confidence to guide our community.

We must build institutions that people trust, processes that people can understand and support systems that people can reach when they need help most. Ultimately, our responsibility is not simply to preserve our institutions as they are. It is to strengthen them so that they can continue to serve our community with dignity, fairness and compassion. Sir, I support this Bill.

Mr Speaker: Ms Nadia Samdin.

1.11 pm

Ms Nadia Ahmad Samdin (Ang Mo Kio): Mr Speaker, Sir, I rise in support of the Bill. The proposed amendments address important aspects of our Muslim communities, institutions and family life. I will focus my speech today on the proposed amendments to divorce proceedings.

For a child, divorce is felt as the moving between homes, adjusting to new routines or wondering why the people that they love most can no longer live together. For parents, there may be disappointment, exhaustion, financial uncertainty and the challenge of rebuilding their individual identities again while continuing to care for their children.

While we hope that marriages are strong and enduring, some may not last due to extenuating circumstances. The proposed amendments to make divorce proceedings more accessible and child-centred are a practical step towards reducing some of the hardships faced by families navigating the challenges of marriage, divorce and parenting, even as the Government continues efforts to strengthen marriage support.

I welcome the amendments simplifying certain procedural requirements for divorce, including the requirement for hakam in specified talak tafwidh cases, and giving the Syariah Court discretion to waive witness requirements in fasakh cases, which can reduce costs and delays.

In an increasingly complex world, families should be able to resolve matters relating to their children and matrimonial assets through a process that is clear and timely. This is especially important where children are involved.

First, on putting the child's needs as paramount. Mr Speaker, I welcome the Bill's express recognition of children's welfare as the paramount consideration in child-related matters. This gives statutory expression to a principle already applied by the Syariah Court and consistent with Muslim law.

As parents, we know the significance lies in what it means for a child's everyday life – feeling safe at home, being able to learn in school and having the space to grow without carrying the weights of their parents' conflict.

A child's life does not stand still at the moment when the divorce order is made. Our family justice system must remain responsive as children grow and their needs and family circumstances change. I therefore welcome the Court's continuing efforts to strengthen therapeutic justice, including the enhanced triage system under its therapeutic specialist services to identify and address child safety concerns.

I also support the Child Representative Scheme introduced in 2023 and the expansion of its panel from two to four representatives. Children should be able to speak honestly about their experiences without feeling that they are choosing or that the outcome rests on their shoulders. This requires a safe setting, sensitive professional support and confidence that what they share will be handled with care.

I would like to ask how many children have benefited from this scheme since introduction, and are there plans to widen access, increase the types and number of child representatives, particularly to tackle highly contested cases? How do the enhanced triage system and the scheme work together to ensure that concerns identified early lead to timely support. Sir, in Malay, please.

(In Malay): A family justice system that puts children's interests first should not focus solely on Court orders made at the time of divorce. Instead, it should remain responsive to children's changing needs as they grow older and as their family circumstances evolve.

Arrangements agreed upon at the time of divorce may no longer be suitable several years later.

The emphasis on the welfare of children as the paramount consideration under the proposed AMLA amendments should be accompanied by timely support and assistance.

Divorce proceedings or applications to vary court orders in the Syariah Court can be time-consuming and costly, placing a burden on single parents who are working while raising their children.

However, children's needs cannot be put on hold until proceedings are concluded.

Allow me to share a situation that illustrates this challenge.

Consider the case of a father who has joint custody of his daughter, while care and control of the child rests with his former wife.

According to him, despite having joint custody, he has faced difficulties obtaining up-to-date information about his daughter's schooling. This has raised concerns about her past school attendance, and whether she is able to keep up with her learning and development alongside her peers. He could apply to vary the existing Court order, but his daughter's needs must be addressed promptly.

How can children's welfare be safeguarded when care arrangements change, but court orders have yet to be adjusted accordingly?

I would therefore like to ask: what avenues of assistance are available to parents with joint custody to obtain important information about their children's education, health and well-being, particularly when their former spouses are uncooperative?

Could more comprehensive post-divorce guidelines be provided to help parents understand their rights and responsibilities under custody, care and control orders?

These guidelines should also cover child maintenance and the procedures for varying Court orders, so that parents have a clearer understanding of the steps to take when family circumstances change.

Where there are significant changes in childcare arrangements, could the process for reviewing or varying existing Court orders be simplified and expedited, particularly where the child's welfare may be affected?

( In English ): Sir, for children who thrive and find comfort in routines, navigating continuing conflicts and changing relationships can be confusing. I welcome the Syariah Court's efforts to strengthen support for these families, including access to the Children-In-Between Programme and counselling through the Strengthening Families Programme (FAM). These services can support families during and after divorce.

Concluding the legal proceedings and helping a child regain emotional stability are both important outcomes. Could the Minister elaborate on how children who require additional psychological or social support are identified, especially where difficulties emerge after proceedings have ended? How does the Court coordinate with FAM centres, Family Service Centres and other agencies to ensure a community of care? Where a referral is made, is there a process to establish whether the child has indeed received the recommended support?

Second, on helping families navigate. I also wish to raise the practical challenges families may face when their matters involve both the Syariah Court and the civil courts. Muslim families have to approach the Family Justice Courts to obtain Maintenance Orders. Should such orders be breached, they would have to seek recourse from the Family Justice Courts, including for the purposes of enforcement.

Similarly, Muslim parties have to enforce their Syariah Court orders on custody, care and control, and access, also at the Family Justice Courts, as the two Courts operate in a state of reciprocal interaction. For a parent managing work, caregiving and the consequences of divorce, understanding these different procedures can be challenging. What mechanisms help the two Courts take account of related proceedings, submitted documentation and existing orders, particularly when urgent child welfare concerns arise?

How are families helped to obtain advice and, where eligible, representation when their matters span both systems; and what support is available to those who do not qualify for legal aid, but still struggle to afford the help that they need? Taking the proposed relocation provisions as an example, if a parent takes a child out of Singapore in breach of a Syariah Court order, what remedies would the other parent seek at the Family Justice Courts and what further steps may be necessary to seek the child return? Would the Government also consider giving the Syariah Court appropriate enforcement powers in the future to reduce the need for families to navigate multiple proceedings?

Third, addressing additional complexities in cross-border divorces and relocation. Cross-border family ties are a significant part of Singapore. In 2025, more than one in three marriages involving a Singapore Citizen were between a citizen and a non-citizen. When these marriages breakdown, families may face additional uncertainty on where to seek help, visa issues and how arrangements for their children will work. These concerns become even more pronounced in cross-border cases.

I welcome the proposal to enable the Syariah Court to make financial and child-related orders following a foreign Muslim divorce, subject to the jurisdictional requirements and the Court's permission. Allowing eligible families to address these matters within the Syariah Court can reduce the need for separate proceedings with the associated costs and delays. How will the new arrangements be explained to families and how will related proceedings or enforcement matters that remain before the civil courts be coordinated?

A move overseas may arise from legitimate employment or caregiving needs. It can also reshape a child's identity, sense of stability and relationship with the parent who remains in Singapore. These decisions therefore require careful attention to a child's circumstances.

I note that the Court will adapt its procedures to hear urgent relocation applications promptly. However, given that enforcement will remain with the Family Justice Courts, how will the two Courts coordinate to ensure that urgent orders can be effectively enforced without unnecessary delay? And where relocation is permitted, how will the Court assess whether arrangements for maintaining contact are workable in practice? What guidance will parents receive about the enforceability of access arrangements across borders?

Finally, Sir, a follow-up question on the marriage counselling requirements. MCCY and the Syariah Court have acknowledged concerns about family violence and coercive control, and indicated that they would continue reviewing these requirements to better protect vulnerable parties. Could the Minister please elaborate how the suitability and format of counselling assessed, especially where there are allegations of violence, coercive control or significant power imbalances? How are vulnerable parties connected promptly to protection and specialised support while awaiting further counselling or divorce process proceedings?

In conclusion, Sir, this Bill addresses a broad range of matters important to our community. I have focused on children because the decisions made during a divorce can impact their lives long after proceedings have ended. The values of adil and rahma are central to our faith and should also guide how we support families through difficult transitions. Ultimately, if a marriage comes to an end, the responsibilities of parenting and the needs of children continue to grow.

As a mother, I hope that every child going through these changes can continue to feel safe, loved and heard. As we strengthen our laws, let us also strengthen the support around these children so that even when their family circumstances change, they know that there are trusted systems and people who care about them. Notwithstanding my clarifications, Sir, I support the Bill.

Mr Speaker: Dr Wan Rizal.

1.23 pm

Dr Wan Rizal (Jalan Besar): Mr Speaker, I rise in support of the Bill. For generations, a young Singaporean who wanted a degree in Islamic studies had one main path: to go abroad. Many did – to Cairo, Amman, Tarim and beyond.

They came home with deep knowledge and a strong sense of duty, and our community have benefited and have been well served by them. But they had two bridges to two worlds: they had to take what they learnt overseas and apply it to life in Singapore: a multiracial, multi-religious society, a secular state and a fast-changing economy.

SCIS changes that. For the first time, our young people will have a complete pathway, from madrasah to a degree, here at home, shaped by the society that they will serve. This Bill gives SCIS its legal foundation. It recognises the college's power to award degrees, sets out how it will be funded, and puts in place oversight by MUIS and the Minister. I support it.

Today, I want to focus on three things that will decide whether SCIS succeeds: credibility, autonomy and outcomes.

Sir, let me start with credibility. Picture a madrasah student in her final year, together with her parents at the kitchen table. They are not thinking about legislation. They are thinking and asking: is this degree respected, here and, of course, abroad? Will it take my child somewhere?

A new college does not get that trust automatically. It has to be earned through the quality of its scholars, the rigour of its teaching and how its graduates perform when they serve the community. And SCIS must earn it from more than just one audience. It must win the confidence of prospective students and their families. It must earn the wider trust of the Muslim community, who will turn to its graduates for guidance.

And it must be respected by international Islamic scholars, so that a Singapore degree carries weight beyond our shores. Could the Acting Minister share how SCIS plans to establish its credibility and to build confidence among prospective madrasah students, the wider Muslim community and international Islamic scholars?

Sir, my second point is on governance. The oversight framework in this Bill is strong. The Minister appoints and may remove, the directors of the SCIS Board. MUIS may give directions on religious instruction, including to ensure that teachers are fit and proper, and to deal with teaching that runs contrary to Muslim law or the conduct of Muslim religious affairs in Singapore. Major decisions, such as amending the college's constitution or closing it, require the Minister's prior written consent. I support this because accountability matters, especially for an institution that will shape religious life in a multi-religious society.

But a college of real standing also needs room to think, teach and inquire. Scholars need confidence that their academic judgement will be respected. Students need to know that what they learn is shaped by scholarship, not only by the administration.

The explanatory statement says that MUIS directions are not expected to affect SCIS' day-to-day operations. It also says the key areas of the Minister's oversight are similar to those for our autonomous universities. MCCY has said these arrangements will maintain SCIS' academic independence. I welcome that and I hope the Acting Minister can spell out what it means in practice. Could the Acting Minister clarify how the SCIS's governance framework will balance oversight and accountability with the autonomy needed for independent academic inquiry and decision-making? In particular, which decisions, such as the curriculum, faculty appointments and research, will rest with SCIS itself?

Sir, my third point is about what happens after graduation. Ultimately, a college's credibility is proven by its graduates. Parents will judge SCIS not by its prospectus, but by where its alumni are five or 10 years on.

Our asatizah do important work. They teach, counsel and guide our community through births, marriages, grief and crises.

MUIS has made real progress in recent years, and most asatizah at our mosques and madrasahs are now paid within the common salary guideline. But if we want our best young people to choose this path, it must keep leading somewhere, with fair pay, clear progression and room to grow.

SCIS has shared that, from the third year, students may take a social sciences pathway, in areas, such as psychology, counselling and social work. This is welcome. But a pathway is only as good as the doors it opens. Will these graduates be recognised by employers in the social service sector, for example for counselling or social work roles? How will the SCIS work with MUIS, MSF and community agencies so that our graduates enjoy fair pay and clear progression, whether they serve in mosques, madrasahs or the wider community? Mr Speaker, in Malay.

(In Malay): Sir, allow me to deliver part of my speech in Malay.

The establishment of SCIS marks a historic milestone for our community.

For the first time, our children will be able to pursue Islamic studies at university level here in Singapore, within the context of our multiracial and multi-religious society.

However, public trust cannot be established through legislation alone.

It must be earned through the quality of teaching, the standing of its scholars and the achievements of our graduates.

The credibility of SCIS will be measured not only by the qualifications it awards, but also by the prospects of its graduates.

We want our asatizah to be not only knowledgeable, but also valued, with clear career pathways and a secure future.

( In English ): Sir, let me conclude. This Bill also makes important changes at the Syariah Court.

It writes into law that the welfare of the child is the paramount consideration in custody decisions and allows the Court to stop a child from being taken overseas without consent. It shortens the process where both parties have agreed to divorce and it allows the Syariah Court, with its permission, to grant financial relief and custody orders after a divorce obtained overseas. I welcome these changes.

But at the heart of this Bill and close to me is the SCIS, and its success will not be decided in this Chamber. It will be decided by the students who attend the lectures in the halls, in the confidence of the families who choose it and in the lives of the graduates who serve our community. If we get credibility, autonomy and outcomes right, the SCIS will be more than just a college. It will be a source of confidence for a community that is sure of its faith and at home, here, in Singapore. Sir, I support the Bill.

Mr Speaker: Acting Minister Zaqy Mohamad.

1.32 pm

The Acting Minister-in-charge of Muslim Affairs (Mr Zaqy Mohamad): Mr Speaker, I thank Members who have risen in support for this Bill.

The SCIS is a significant milestone for our Muslim community. It reflects an aspiration that has been nurtured over many years – to develop future generations of religious scholars and leaders who are deeply grounded in Islamic knowledge and equally confident in understanding the society in which we live.

Our asatizah have always played an important role in guiding our community. But the questions they face are becoming more complex. From family relationships and social challenges to technology and AI, our community will increasingly look to them for guidance. We want our future asatizah to have the depth of religious scholarship to provide that guidance and the breadth of understanding to apply it wisely in Singapore's context.

I thank Members from both sides of the House for their support and valuable suggestions. Let me address three areas.

First, SCIS will offer a distinctive interdisciplinary academic programme, complemented by meaningful international exposure. Strong religious scholarship will deepen students' understanding of Islam while interdisciplinary learning will equip them to understand contemporary social issues and developments. This will help future asatizah to contextualise the global trends affecting our community and provide guidance that is relevant to Singapore.

To achieve this, SCIS has partnered reputable institutions in Singapore and overseas. Dar al-Ifta in Egypt, Al-Qarawiyyin University in Morocco and the University of Jordan will contribute to its Islamic studies curriculum and overseas immersion programmes, strengthening our students' grounding in Islamic traditions. The Singapore University of Social Sciences (SUSS) will contribute its expertise in practice-based learning to develop the social sciences curriculum.

As Mr Azhar Othman suggested, a conducive learning environment is also important. SCIS will begin at the Bencoolen campus before moving to its new Rochor campus, alongside SUSS.

Second, given the scale and ambition of SCIS, the Government has invested significant funding into the non-religious components of the SCIS, including its campus infrastructure development. This makes strong corporate governance and accountability essential.

Mr Abdul Muhaimin asked about the Board of Governors. Details on its tenure, selection process and duties are outlined in the SCIS constitution rather than this Bill. Given our aspirations for SCIS, the Board brings together both religious and non-religious leaders with expertise spanning Islamic jurisprudence, the social sciences, higher education, law, finance, technology and governance.

Mr Fadli Fawzi also asked about the members of SCIS' Company Limited by Guarantee. The current members are the Mufti, the President of MUIS and the Permanent Secretary of MCCY. They represent their organisations' responsibilities in relation to SCIS.

Let me also address the concerns raised by Dr Wan Rizal, Mr Abdul Muhaimin and Mr Saktiandi Supaat about academic independence.

Strong governance and academic independence are not competing objectives. In fact, we need both.

The Minister-in-charge of Muslim Affairs will oversee SCIS' financial accountability, quality assurance frameworks and Board appointments. The Minister's role is clearly defined under the AMLA. It does not extend to directing SCIS' curriculum or scholarships. MUIS will oversee religious education, consistent with its responsibility under AMLA to safeguard the religious interests of the Muslim community.

As I have affirmed before, matters of Muslim faith and religious scholarship in Singapore will be led by the Mufti. SCIS comes under this oversight. SCIS will retain its institutional and academic independence, managing its academic policies, curriculum development, faculty and student affairs. Members have asked and they will be pleased to know that an advisory panel of local and international religious scholars or international scholars has been formed to advise SCIS.

This distinction is important. We want SCIS to develop as a credible institution of higher learning, with the trust of our community and the confidence of its academic partners.

Mr Fadli Fawzi and Mr Abdul Muhaimin also asked what public interest means under the proposed section 73E of the Bill. Public interest must be assessed on a case-by-case basis, taking into account the circumstances. Broadly, it concerns situations where wider considerations of public or national importance may be at stake.

On whether MUIS' directions to SCIS can be challenged, the Bill provides for an appeal to the Minister under the proposed section 88G.

Mr Saktiandi Supaat also asked why SCIS is regulated differently from Muslim religious schools under AMLA. Given the significant Government and community investment in SCIS, and its responsibilities as an institution of higher learning, we will require strong governance and accountability arrangements appropriate to its role. Our intention is that those delivering religious instruction at SCIS are fit and proper, with satisfactory training and experience. We will implement this sensibly. For instance, foreign visiting lecturers may be assessed through the Miscellaneous Work Pass framework.

Third, we want to provide for the diverse aspirations in meeting the religious needs of the community, as Mr Saktiandi Supaat, Mr Sharael Taha, Mr Abdul Muhaimin and Mr Fadli Fawzi have spoken about.

I recognise that our community has many important needs. We must continue supporting our mosques, madrasahs, religious education and lower-income families. SCIS is an important investment in our future, but it must not come at the expense of these responsibilities. MUIS will continue to balance its support for SCIS against these other needs and will not allocate a disproportionate amount of community resources to SCIS.

Let me also assure Members that community funds will be used in accordance with Muslim law and their intended purposes. For instance, zakat used for SCIS must meet the relevant asnaf requirements, whether to support religious education or eligible students. Similarly, the Mosque Building and Mendaki Fund (MBMF) will continue to support our mosques, religious education as well as MENDAKI.

We will also be transparent about how we use these funds. Parliament will continue to have visibility over MUIS' disbursement of community funds as these will be included in MUIS' annual report and financial statements that MUIS submits to Parliament.

The Government has committed significant support to the non-religious components of SCIS. But building a strong institution for generations to come will also require sustained community participation, philanthropy as well as partnerships. Beyond the established community funds, including MBMF and zakat, SCIS will need to raise funds and seek sponsorships to sustain itself.

The SCIS is a shared community aspiration and endeavour to build future religious leaders for our community. I hope that the community will lend its strong support to SCIS, whether through its fund-raising or through the MBMF and zakat contributions.

These are the principles that will guide SCIS' financing. We will share more information as details of the curriculum, student financial assistance schemes and infrastructure are finalised.

Mr Speaker, an important measure of SCIS' success will be the opportunities available to its students and graduates.

Mr Sharael Taha, Dr Wan Rizal, Mr Cai Yinzhou, Mr Saktiandi Supaat and Mr Fadli Fawzi asked about the recognition of SCIS qualifications and the career pathways available to its graduates.

We want SCIS graduates to be well prepared to contribute meaningfully to our community and Singapore, whether in religious service or other sectors. SCIS is actively developing academic and industry partnerships to support this. It is in discussions with agencies such as MSF and MCCY as well as MMOs, IMOs and social service agencies to understand sector needs and explore attachments and internships. We will also explore opportunities in other industries such as law, finance and even technology.

These experiences are important not just for employment. They will also allow our students to engage with people from different backgrounds, broaden their perspectives and better understand the challenges faced by the community that they will serve.

Dr Wan Rizal asked whether graduates will be recognised by employers in the social service sector. For general roles that do not require specialist professional qualifications, SCIS graduates may be considered based on their qualifications and skills. However, for specialised fields such as psychology, counselling and social work, additional qualifications or professional requirements may apply. The good news is that SCIS students will be able to pursue these qualifications at SUSS, building on the stackable credits they have earned at SCIS.

Our aim is to equip graduates with a strong foundation and meaningful pathways to develop their capabilities further, whether in the religious or non-religious segments.

Mr Saktiandi Supaat and Mr Sharael Taha also asked whether we will diversify SCIS' offerings in other Islamic and social science specialisations. We share these aspirations. Over time, we hope to expand SCIS' academic and research capabilities. For instance, we have plans to grow the Research Programme on the Study of Muslim Communities of Success to study contemporary challenges such as environmental stewardship or use of AI in religious practice.

But SCIS is just at the beginning of its journey. We must build strong foundations before we expand. So, our immediate priority is to establish a strong undergraduate programme, producing high-quality graduates ready to serve Singapore and the Muslim community here meaningfully. As SCIS matures, we can progressively explore new specialisations, continuing education and training programmes, and opportunities for non-madrasah graduates with the requisite qualifications to enrol.

Mr Cai Yinzhou and Mr Fadli Fawzi also asked about the student intake. We expect to start with a first cohort of 60 students and gradually increase to 120 students a year at steady state. We want SCIS to grow progressively, with the quality of its education and graduates guiding its development.

Mr Azhar Othman further suggested expanding full-time madrasah enrolment so that more students can enrol into the SCIS. I appreciate the aspirations of parents who want their children to receive a strong Islamic education. We share that aspiration too.

In Singapore, we have developed different pathways to meet these aspirations, each offering different levels of religious learning, depth and specialisation. Our aim is to ensure that our children can deepen their knowledge of Islam while developing their potential, whichever education path they choose. Our six full-time madrasahs play a distinctive role in this ecosystem. They provide intensive religious and academic education, with a special responsibility to nurture future religious scholars, teachers and leaders. This requires significant investment in quality teaching, resources and the development of our students.

The current annual Primary 1 madrasah intake of 400 was calibrated to meet the future needs of the religious sector and Muslim community. About a quarter eventually pursue tertiary Islamic studies overseas. Beyond full-time madrasahs, we have a wider ecosystem of Islamic education. aLIVE alone reaches around 20,000 students each year. ADIL caters to adult learners, while established providers, such as Andalus, Al-Zuhri and Cordova, offer structured part-time Islamic education up to diploma and degree levels.

These different pathways allow many more in our community to strengthen their religious foundations, while pursuing mainstream education and other interests. Whether our children become asatizah, doctors, engineers, teachers, lawyers or social workers, we want them to be confident in their faith and able to contribute meaningfully to society. Our priority is to equip our madrasah students well for the different pathways that they may pursue and encourage those with the interest and aptitude to consider SCIS.

I also agree with Mr Azhar that we must continue to support our madrasah teachers, both in their professional development and through fair and competitive salaries. We will continue to explore ways to strengthen this support.

Mr Speaker, let me now address Members' questions and suggestions on improving marriage and divorce processes for Muslim families.

Ms Nadia Samdin, Mr Yip Hon Weng and Ms Valerie Lee asked whether we can make it easier for Muslim couples to navigate between the Syariah Court and the civil courts. The Syariah Court and the civil courts play distinct and complementary roles. Following the amendments, the Syariah Court will oversee matrimonial proceedings and ancillary matters, such as child custody, nafkah iddah and mutaah, and division of matrimonial property. The Family Justice Courts may continue to make maintenance orders for Muslim families – for wives and children during the marriage, and for children following a divorce. The General Division of the High Court will retain jurisdiction over matters outside the Syariah Court's jurisdiction, such as those involving the substantive rights of third parties.

For eligible Muslim couples divorced overseas, the amendments will make the process more straightforward. Today, such couples may have to approach the Family Justice Courts to divide their matrimonial assets or obtain child custody orders. With these amendments, these matters will all be dealt with by the Syariah Court, whether the couple has divorced locally or overseas. There are established practices to determine the validity of these marriages, including reviewing documentary and expert evidence, which the Syariah Court will reference.

Some matters will nevertheless remain with the Family Justice Courts. This centralised enforcement framework avoids duplicating resources. For example, orders made by the Syariah Court for both local and foreign Muslim divorces, such as child custody orders, will continue to be enforced by the Family Justice Courts. Similarly, for non-compliance with Court Orders, which Ms Mariam Jaafar asked about, parties can seek enforcement through the Family Justice Courts.

Ms Valerie Lee also asked about preserving matrimonial assets pending divorce proceedings, to prevent their dissipation. The Family Justice Courts has an established framework for such remedies. So, parties going through Muslim divorce, who require such an injunction, can apply to the Family Justice Courts.

While their responsibilities differ, the Courts share the same objective: to support families through marital breakdowns, safeguard the welfare of children, and deliver fair and just outcomes.

The collaboration between the Family Justice Courts and the Syariah Court is already in place. For example, in 2022, a member of the the Family Justice Courts's counselling and psychological services team was seconded to the Syariah Court. She brought her experience and expertise to develop the Court Counselling Framework, which is now the Syariah Court's therapeutic specialist services.

We will deepen this collaboration when the Syariah Court moves to Havelock Square, alongside the Family Justice Courts and the State Courts, as part of the new judicial precinct.

Next, let me address questions by Dr Hamid Razak, Mr Yip Hon Weng, Mr Saktiandi, Ms Valerie Lee, Ms Hazlina Halim, Ms Nadia Samdin and Ms Mariam Jaafar, on the safeguards in place to ensure that the divorces at the Syariah Court align with Islamic principles and produce fair outcomes, especially for cases of coercion or abuse.

Mr Speaker, I want to be clear. These amendments do not change the substantive religious requirements for divorce under Muslim law. Neither are they intended to encourage divorce, nor trivialise in any way the decision to end a marriage.

We are seeking to remove procedural steps that are not necessary, once legal and religious requirements have already been satisfied. For example, where the parties have agreed to divorce through talak tafwidh, or where sufficient evidence establishes the grounds for fasakh. In all cases, the Syariah Court must still be satisfied that the relevant grounds and requirements under Muslim law for each case have been met.

The Syariah Court will provide clear guidance on the types of evidence required, to support applicants through the divorce process. For instance, for fasakh cases, evidence can include Police reports, personal protection orders, medical reports and diagnoses, and bank and transaction documents. These can help the Syariah Court establish the grounds of fasakh, without requiring two witnesses. These are already established evidence.

Where there are indications of coercion, intimidation or family violence, including the example that was raised by Ms Mariam Jaafar where one party is giving up significant financial claims, the Syariah Court will consider these concerns properly before determining how the matter should proceed. Such risks can be identified at the various stages of the Court process, and where these signs are displayed, the party may be referred to seek independent legal advice.

Streamlining aspects of the divorce process does not diminish our commitment to preserving marriages where possible. For instance, the Syariah Court's Marriage Counselling Programme is a compulsory step for couples to work through their difficulties and explore reconciliation before filing for divorce.

Mr Saktiandi asked about the effectiveness of the Marriage Counselling Programme. Between 2019 to 2023, nearly 40% of the Marriage Counselling Programme clients decided not to proceed with filing for divorce. Even where reconciliation was not possible, the programme helped couples make informed decisions, reduce conflict and consider the needs of their children. In 2024, nearly 60% of the Marriage Counselling Programme clients reported that they learned how to better support their children through divorce.

Mr Yip Hon Weng, Mr Cai Yinzhou, Ms Hazlina Halim and Ms Nadia Samdin suggested providing clear and accessible guidelines to guide parties. I agree that the last mile is crucial, especially for those who are self-represented or new to Singapore. The Syariah Court has launched its divorce guide in English and Malay, providing plain language information on the Muslim divorce process. The Syariah Court will continue these efforts to enhance its public materials so that families know their rights, how to file applications and where to go for legal advice. The guides would also cover how to seek legal advice on changing an existing Court Order when family circumstances change and provide a clear journey map for families who may need to approach the civil courts or social service agencies for further orders or assistance.

We are committed to ensuring that justice is available to all, regardless of income. Parties who require legal advice but are unable to afford a private lawyer may seek legal aid at organisations, such as the Legal Aid Bureau and Pro Bono SG. Many of our community partners, including our mosques, MMOs and IMOs, also provide legal clinics for individuals to seek advice.

Lastly, I thank Members for their broad support to safeguard the welfare of the child. The welfare of the child must remain the paramount consideration in decisions concerning them. We agree that families must be able to obtain timely protection where there is a risk that a child may be taken out of Singapore.

The amendments give the Syariah Court the powers to make orders preventing the child from being taken overseas unconditionally or impose necessary preventive conditions based on the facts of the case. These protections are available in civil cases today, which we take reference from.

Where relocation is permitted, the Syariah Court may include conditions in the order to provide for continued contact between the parent and child in Singapore. These protections are available in civil cases today, which we will take reference from.

Mr Yip Hon Weng, Ms Hazlina Halim, Ms Nadia Samdin and Ms Valerie Lee asked how these orders will be operationalised and enforced. The Syariah Court is in discussions with ICA on the operational arrangements, especially for high-risk, urgent cases. The Syariah Court is also reviewing how emergency cases may be heard promptly. Similarly, we will take reference from existing arrangements for civil cases.

For children taken overseas in breach of custody rights, a parent may seek the child's return under the Hague Convention on the Civil Aspects of International Child Abduction, if the destination country is a contracting state. This is done under the Reciprocal Return Framework between MSF, as Singapore's central authority, and the central authority of that country.

MSF works with agencies, including the Ministry of Foreign Affairs and the Ministry of Home Affairs, to seek the destination country's assistance in locating and returning an abducted child in accordance with that country's domestic legislation. If the destination country is not a contracting state, MSF will still need to support the parents as much as possible. This includes providing the parents with advice on navigating the other countries' processes and seeking the goodwill of authorities in other countries to provide assistance where possible.

Mr Speaker, these are very difficult circumstances for families. So, we want to identify risk factors or co-parenting issues early, before they escalate.

The Syariah Court already has measures in place to identify children who may be at risk and support families early in the divorce process. Through early triage, any potential risk or safety issue to the child can be identified quickly. For high-risk cases, the Syariah Court will expedite court hearings. The Court Therapeutic Specialist can also work alongside the mediator during co-mediation to assess the risks and connect the family to appropriate support services.

At the hearing, the Syariah Court may also order social and custody evaluation reports from appointed agencies. These reports are prepared by trained professionals, such as psychologists, to help determine arrangements that best protect the child's welfare.

In addition to early triage, the Child Representative Scheme allows, in appropriate cases, for an appointed social science professional on the Syariah Court's panel to engage directly with children and highlight the child's perspective and any other welfare concerns in observation reports submitted to the President of the Syariah Court. Earlier this year, the Syariah Court expanded its Child Representative panel from two to four professionals to cover more cases.

Ms Nadia Samdin and Mr Fadli Fawzi asked about plans to enhance the Syariah Court's Child Representative Scheme and therapeutic specialist service. Child representatives are external social science professionals appointed to provide an independent perspective focused on the child's needs. They are selected because of their expertise in children's developmental, relational and psychosocial issues; and the therapeutic specialist service, as the Court's in-house team, looks at the family's needs more holistically, and supports the Court's broader approach to therapeutic justice, providing social science and therapeutic perspectives to our Presidents and mediators.

The two therefore perform complementary roles, giving the Court different tools to understand and safeguard the child’s welfare according to the circumstances in each case. The Family Justice Courts and Syariah Court models each have its own benefits, and we will continue to review the Syariah Court's model to ensure it meets the needs of our Muslim families.

Ms Nadia Samdin, Ms Hazlina Halim, Mr Cai Yinzhou, Ms Mariam Jaafar, Mr Fadli Fawzi and Ms Valerie Lee asked about support for families and children, during and after divorce proceedings. The type of support is tailored to each case, as family circumstances differ. Where needed, the Court can order children or parents to attend counselling, to help them deal with the emotional impact. Court therapeutic specialists may also work with social service professionals and other agencies to support Muslim families during and after Court proceedings.

As Mr Cai Yinzhou and Ms Nadia Samdin mentioned, families will also have access to broader national support programmes, such as MSF's Strengthening Families Programme centres, which provide counselling for parents and children, as well as the Children-In-Between programme to help younger children cope with their parents' divorce.

We will continue to work with relevant agencies and community partners to connect families and children to the appropriate services. Our support for children and families does not begin at the point of divorce. We agree with Dr Hamid Razak that couples need support throughout their marriage.

Our approach has thus been to support couples at every stage of their lives together.

Our Kadi, Naib Kadi and MUIS Family Development Officers, one of the Bersamamu programme, journey with couples and connect them with community resources to support their marriages. Muslim couples are also encouraged to attend MSF-supported marriage preparation and enrichment programmes to strengthen their marital foundations.

We will continue to review the effectiveness of our programmes and processes regularly, so that our institutions can remain responsive to the needs of Muslim families.

Members have also raised other valuable ideas and suggestions that go beyond the scope of the proposed amendments. I thank Members for their feedback. We will study these suggestions carefully and consider whether further policy, operational or legislative changes may be needed. For example, the Syariah Court and MUIS have been studying Mr Saktiand's suggestion on the legal validity of Islamic estate planning instruments, such as hibah and nuzriah. We will consult relevant community stakeholders before considering further legislative changes.

Mr Speaker, these amendments are ultimately about the community and the people whom the institutions serve. We are laying the foundations for SCIS, an institution that we hope will serve generations of Singapore Muslims. This is a significant undertaking. We have much to learn and much to build.

With the support of our religious scholars, our partners and the wider community, I believe we can develop an institution that we can be proud of, one that is rooted in our religious traditions, confident in its scholarship and relevant to the needs of Singapore.

We are also strengthening how we support Muslim families. Marriage is an important institution in Islam and we must continue to help couples build strong and lasting relationships. But when a marriage breaks down, we should not add unnecessary pain or difficulties to the family. Our laws and processes must be fair, compassionate and responsive to their circumstances, while upholding the requirements of Muslim law.

Above all, we must remember the children. They have very little say in the circumstances that lead to their parents' separation, but they often live the consequences. Whatever happens between parents, their welfare and future must remain our priority.

These are the responsibilities that we carry. To strengthen our institutions for the future, to stand by families when they need us and to protect those who depend on us most. Mr Speaker, in Malay, please.

(In Malay): Mr Speaker, these amendments to the AMLA Bill reflect our trust to ensure that Islamic institutions continue to meet the needs of the people.

As parents, we want our children to be successful, knowledgeable, of noble character and to have a strong religious foundation.

As the Malay saying goes, "melentur buluh biarlah dari rebungnya" (Bend the bamboo while it is still a young shoot). Religious education needs to be nurtured from a young age, so that it becomes a lifelong guide.

Our six full-time madrasahs play an important role in producing asatizah (religious teachers) and ulama (religious scholars).

The intake of around 400 Primary 1 students each year takes into account the future needs of the religious sector and the Muslim community, while ensuring that the quality of education is maintained.

I understand the hopes of parents who want a strong Islamic education for their children. We also share the same aspirations.

At the same time, opportunities to deepen Islamic knowledge are not limited to full-time madrasahs. The aLIVE programme alone serves over 20,000 students every year.

The ADIL programme is catered for adult learners while other Islamic education centres such as Andalus, Cordova and Al-Zuhri open up avenues for children who attend mainstream education to pursue Islamic studies up to diploma or degree levels.

Although the paths may differ, our goal remains the same. Whatever their ambitions, we want to see our children succeed in their chosen fields, contribute to society, and continue to hold fast to Islamic values.

The establishment of the SCIS takes this aspiration to the next level. It realises a dream that has long been championed by previous generations of religious and community leaders.

SCIS will combine in-depth Islamic studies with knowledge in social sciences, to produce competent asatizah who are broad-minded and capable of guiding the community in facing future challenges.

To make SCIS a success, we need significant commitment and financial resources. The Government will bear a large portion of the costs for non-religious components, including social science modules and campus infrastructure.

The community also plays an important role in supporting and making SCIS a success, including through zakat contributions or the Mosque Building and Mendaki Fund (MBMF) and so on.

This is an effort that we will achieve together. And ultimately, it is not just about the buildings we construct or how many graduates we produce, but about the knowledge they spread and the benefits they bring to society.

In matters of marriage and divorce, we want to ensure that families receive protection and support during difficult times.

Behind every divorce, there are affected families and the future of children that we must protect. Their welfare must always be our priority.

Mr Speaker, these AMLA amendments are not the end of our efforts. What is important is to ensure that its benefits are truly felt by the community.

Because ultimately, the strength of our institutions lies not just in what we build, but in the people we educate, the families we protect and the future we shape together.

( In English ): Mr Speaker, I would like to thank Members of this House, our community, religious scholars and partners who have contributed to this Bill through the consultations and today's debate. Their views have helped shape these amendments and our engagements will not end with the passage of this Bill. We will continue to listen, learn and work together so that our institutions remain worthy of the trust placed in them and continue to serve our Muslim community for generations to come. [ Applause. ]

Mr Speaker: Clarifications for the Acting Minister. Mr Saktiandi Supaat.

2.08 pm

Mr Saktiandi Supaat (Bishan-Toa Payoh): Mr Speaker, thank you. I thank the Acting Minister for the assurance that establishing the college will not affect support for mosques, madrasahs or zakat recipients. But I have a clarification. In terms of the scenario if SCIS actually raises less than expected in a given year, how would the college and MUIS manage the shortfall while keeping their commitments to our mosques, madrasahs and families who rely on zakat? Could they share that plan with the community before the first students enrol prior to 2028?

Mr Zaqy Mohamad: I thank the Member. It is a valid question. It is something that is always on top of mind. As I shared, the zakat is not the only funding source. We need to work with philanthropy, community, MBMF and other sources as well. Ultimately, as a start, there has to be fundraising as well to keep it sustainable and over time, the University with its Board has got to figure out how it remains sustainable and certainly, MUIS, all of us, as community leaders, have a part to play to make sure that the institution is successful, builds its credibility and at the same time, sustainable.

Mr Speaker: Mr Fadli Fawzi.

Mr Fadli Fawzi (Aljunied): Mr Speaker, I thank the Acting Minister for his comprehensive round-up. I have three classes of questions, please.

On SCIS funding, can I check with the Minister whether SCIS is planning to seek philanthropic sponsorships and naming opportunities, especially for buildings at its new Rochor campus? Also, is there a plan for an endowment fund for SCIS with seed funding from the community and the Government?

On its curriculum, can the Minister explain how the SCIS Board size can sustain the necessary variety of courses required for an interdisciplinary tertiary religious education? Is it part of the plan for SCIS students to be able to take electives at SUSS and if so, how will this work logistically in terms of time tabling and so on?

On the Syariah Court, could the Minister explain why the Syariah Court decided on the social science professional model instead of appointing lawyers as child representatives? Also, could I get more clarity about the social science professional model, please? First, what is the criteria to count as a social science professional for the purpose of being empanelled as a child representative? Second, are there any minimum qualifications required to be a child representative?

Lastly, I also welcome the news that the Syariah Court will be relegated to Havelock Road with the Family Justice Courts and the State Court. Can I also invite the Minister to explain why the Syariah Court remains administratively under MCCY instead of being under the Judiciary?

Mr Zaqy Mohamad: Mr Speaker, I spoke at length just now explaining how the funding mechanisms work and how it draws on different funds, including philanthropies – so, I think that part is already answered.

Whether the university decides to name its building to donors, it really depends on the Board. The Member will have to ask the Board later on.

On curriculum and Board sizes, it is not a function of Board size. It really is a function of who the partners are and where we draw on the expertise from. Today, as I explained, the Board consists of Members from both the religious and non-religious side of the House, to bring different expertise and different strengths. We also have members represented by SUSS and Singapore Management University to draw on the expertise as well in higher educational learning as well as others who are brought on to provide specialised knowledge in, say, law, for example, social work, psychology and other areas in which SUSS provides.

So, to the Member's question on how this works, and I think I have mentioned in my wrap-up just now that many of these modules will also draw on SUSS in terms of providing a non-religious function so that we can get the best of both worlds – religious depth for asatizahs but at the same time expose them to curriculum provided by SUSS.

In fact, as I shared earlier as well, this gives a certain advantage to our SCIS students in the sense that you get SUSS education and these credits are also stackable so that if you decide to further your studies, take on a second degree, you do have modules in SUSS that are already credited.

So, I think that is the benefit of this new religious institution that we can be proud of. As far as I know, I have done a quick check that none of the other traditional religious institutions out there globally have such an arrangement. This is where Singapore can provide very distinctive and unique experience for our students.

Broadly, that also explains how the Advisory Panel and the Board are set up. They both have religious and non-religious components so that we get the best of both worlds – members of the industry and academia with specialised expertise.

On the Member's question on the Syariah Court, on the other hand, these are quite operational questions which I have covered. But some of these are really operational criteria in which the Syariah Court may use, is best to get an answer — It is not part of this Bill. I would rather the Member file a Parliamentary Question if he needs to. As I explained in my earlier speech, both the Syariah Court and the Family Justice Courts had collaborated in coming up with these new arrangements, sharing and collaborating specialised skills and each has its own purpose.

It is not that one model is worse off than the other, but we have two different models. Let them run. Let the Courts decide which is best for the community.

And the last one on why it resides under MCCY, it is because the Syariah Court comes under AMLA and MCCY is still the Ministry that oversees the legal jurisdiction of AMLA. So, therefore, it is just a practical arrangement, and based on that, the Syariah Court continues to come under MCCY.

Mr Speaker: Mr Azhar Othman.

Mr Azhar Othman (Nominated Member): Thank you, Mr Speaker. I thank the Acting Minister for the clarifications and the explanations. I would also like to thank him for his commitment on the facilities for the students and also on the wages for madrasah teachers. I could not emphasise more the importance of competitive wages because of the quality of teaching that we hope to achieve from the educators to the madrasah student.

I just have two clarifications. One, looking at the students coming into madrasah, some families want a fundamental foundation of Islamic studies and then, eventually the student goes to secular. This has been seen in certain areas where students from madrasah go to secular and even from madrasah going to university as well.

The point that I want to raise is that the number of 400 students who go eventually to the universities has been broken up into many variations. And if you were to focus on SCIS, not only do you have limited students eventually, but I am concerned about the attrition after they go to SCIS, that they may choose other paths as well. I hope the Acting Minister can address this concern about students eventually changing paths, and can we retain a good set of students in SCIS to venture into what we hope will become community leaders, and towards some of the potential counselling.

Two, whether 400 students is enough. Should we open up the pool in a phased manner to address the future concerns?

Mr Zaqy Mohamad: Mr Speaker, I responded in length in terms of our entire ecosystem of Islamic learning in Singapore, ranging from not just that 400 madrasah students, but today, many also go on to take on part-time diplomas and degrees from our the Islamic Education Centres and Providers (IECPs), as well as the wider range of offerings provided by aLIVE and IDIL programmes for part-time madrasah as well. So, in order to get religious depth, Islamic learnings, there are more options than just going into full-time madrasah.

But we do want to focus, as the Member pointed out rightly, that when we take students into our full-time madrasahs, we hope that most of them, many of them will end up as future religious leaders. That is why we are investing from primary school all the way to university. At the same time, we also have to be realistic that not everyone continues in the path. As you have rightly mentioned, today, we find students who have gone through the madrasah system, but end up in the secular system. Some become lawyers and even doctors, I have seen, out there. I think that also bodes well, because then you also have professionals who are also confident and deep in their faith out there. So, I think it works well both ways.

Specific to SCIS, we hope that most will continue to be religious leaders, because the amount of investment is not just about religious depth, but the exposure that we provide, international ones, immersion programmes overseas, we provide elective programmes where they can broaden their horizons, specialise in different fields. So, on one hand, yes, they become more valuable out there in different fields, but we hope that we can nurture as well, religious leaders who can toggle between topics, not just provide interpretations of the Quran, but really be able to contextualise, help the community also understand the views of Islam with respect to social impacts that some of these global trends affect us. That is one of the key differentiators I see for SCIS moving forward. Thank you for the questions.

Mr Speaker: Ms Mariam Jaafar.

Ms Mariam Jaafar (Sembawang): I thank the Acting Minister for going over the various enforcement processes, including with the Family Justice Courts. I just wanted to follow up on what I said in my speech – a court order itself does not automatically lead to justice. Does the Ministry track how many cases have been referred to the Maintenance Enforcement Process. In particular, in terms of achieving outcomes, what is the time between when a missed payment occurs and when the first maintenance payment is given.

Similarly, for matters related to matrimonial properties, is that also tracked? What practical remedies are there when a court may order a sale of the matrimonial properties? In the example I gave in my speech, where the ex-husband was putting all kinds of blockers in order to get the sale done – from changing locks and things like that – what are the remedies for the families involved?

Mr Zaqy Mohamad: I thank the Member for the questions. I think the principle of the Bill and changes made are really to streamline processes to make sure that we do not increase the burden to divorces that already affect them.

On statistics, I think if we want to track, we probably could, but I do not have the statistics; and we probably do not. But that is also because each case is different. I mean, it is not like you are processing a form administratively, where you can just influence the outcomes based on how you run the process. Because I am quite sure the courts have the independence; the judges, the kadi, the Presidents have their own views and how they view each case, and sometimes circumstances for each case differ. Therefore, timings and how long each case takes will also differ.

But, yes, enforcement is sometimes needed. Sometimes, I think response times and how quick we can take cases are also very important. So, as I have mentioned in my speech, part of the review is also to see how we can work on escalation, putting certain cases quicker, but we should not prejudge a case, nor do we want to predetermine how long a case should take. Because I have to trust the courts to do their part in ensuring that there is integrity to the process and certainly, value in the judgement.

Mr Speaker: Ms Hazlina Abdul Halim.

Ms Hazlina Abdul Halim (East Coast): Mr Speaker, in Malay.

(In Malay): Speaker, my question concerns the leadership structure established for this college.

First, we note that an Advisory Panel, a Board of Governors and a Steering Committee have been formed.

With the amendments to the Bill today, may I seek clarification from the Acting Minister on any updates to strengthen the college's governance, and whether its governance structure will be aligned with other educational institutions, for example, through academic committees, councils of religious scholars and so on. Thank you.

Mr Zaqy Mohamad: (In Malay): I thank Ms Hazlina for her clarification. As I explained in my earlier speech, we already have a Board of Governors, as well as an Acting Head for SCIS, who can provide guidance to ensure that SCIS carries out its functions effectively. However, we are still at an early stage, and we want to monitor SCIS's operations and assess its needs.

For now, we have the Board of Governors, while MUIS is developing the curriculum for SCIS. We will continue to assess SCIS's future needs, including what additional committees may be required. Thank you.

2.24 pm

Mr Speaker: Anymore clarifications for Acting Minister Zaqy? I do not see any.

Question put, and agreed to.

Bill accordingly read a Second time and committed to a Committee of the whole House.

The House immediately resolved itself into a Committee on the Bill. – [Mr Zaqy Mohamad].

Bill considered in Committee; reported without amendment; read a Third time and passed.