Religious Tolerance in Malaysia: An Overview

Middle-East Journal of Scientific Research 9 (1): 23-27, 2011 ISSN 1990-9233 IDOSI Publications, 2011 Religious Tolerance in Malaysia: An Overview Mohd Roslan Mohd Nor Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, 50603 Kuala Lumpur, Malaysia Abstract: Religious tolerance is one of e important aspects in multicultural society in e world including Malaysia. At e same time, e way in dealing wi religious issues also determines e kind of society at we aim to have. This article examines is issue and to highlight how it has been resolved internally by respecting religious aspect of human life. In Malaysia, religious issues, such as e demand to use e word Allah by Herald Caolic Weekly in its publication has given anoer test on religious tolerance. Even ough e High Court judge allowed is Caolic publication to use e Word Allah, e auority has kindly advised e publication not to use it for internal security reasons. This is to respond to e internal reaction by Muslim as well as non-muslim who started to show some unrest actions. This includes violence by burning several churches, surau (Muslim prayer hall) and pig head rown into mosques. It can be concluded at religious tolerance must sustain rough respect and mutual understanding which will bring peace and stability to e country. This paper implies at respecting each oer religion is vital for any society. Future work could be suggested on religious educational aspects in plural society to reduce religious tension. Key words: Religious Tolerance % Malaysia % The word Allah % Muslim % Non-Muslim INTRODUCTION One of e most fascinating aspects of human s life is its unique dimension of relationships. Throughout e history of mankind, human have displayed all kind of characteristics and capabilities at made us distinctive from oer creatures on is planet. One such trait is how we behave and respond towards oer human, especially ose who we perceived as different from us [1]. In such a diverse nation as Malaysia, one can observe e many inter-relations which have existed for a period of time [2]. One of ese relations is tolerance and more specifically religious tolerance. Due to e unique fusion of enicity and religion in Malaysia, much has been discussed of its inter-relation dimension. Malaysia is a country in Sou-East Asia, wi majority of over 50% of its people practicing e fai of Islam, a way of life at has become very synonymous wi e Malay culture, e dominant enic in Malaysia. Islam is e official religion of e country; however ere are a number of religions being practiced beside it [2, 3]. What is interesting is at in Malaysia, religion and enicity generally are considered togeer: e Malays are usually Muslims, e Chinese are normally Buddhists or believers of Taoism or folk religions and e Indians are Hindus, Muslims or Sikhs. The Christians fai is practiced from e various enic groups [3]. There are also oer religions practiced by a small number of e community. In a country such as Malaysia at practices such diverse beliefs [5], but where its believers live as one nation, contacts bound to come sooner and later and it is not surprising where religious issues have oftentimes become much concern to all walks of life. Wi e addition at religion is closely intertwined wi enicity, most people become very strongly affected when sensitive issues are touched. One such issue is religious tolerance, a concept at Malaysians need very much learn to understand and accept, in order to live in harmony wi one anoer. Why would religious tolerance be a topic at is much concerned about? In a country wi such diverse beliefs and principles, its very stability depend very much on its citizen ability to get along wi one anoer, as unity is an essential foundation in e forming of a strong and great nation. For many Malaysians, e issue of religion is quite sensitive. Especially for many Malay Corresponding Auor: Mohd Roslan Mohd Nor, Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, 50603 Kuala Lumpur, Malaysia. Tel.: +60 13 9913048. 23

Muslims who were born into e fai, Islam could be The Constitution of Malaysia in Article Number said as part of eir core being and must not be taken 3, states at Islam is e religion of e Federation, lightly [6]. In an era where freedom of speech and while oer religions may be practices in peace and rights are much exercised, it is all e more serious harmony in any part of e country. This shows at when certain individuals or parties tried to play wi alough Islam has been recognized as e official certain issues at will disrupt or reaten e religion of e nation, oer religions are free to be sensitivity and relationships between its citizens. practiced by oer believers. Furermore in Article 11, Alough Malaysia in any way does not disregard any it is stated at every individual has e right to profess beliefs or culture of its people, it must be understood and practice his religion [8]. This is to ensure at at e extensive period of Muslim rule and Muslim believers of a religion need not worry about culture in its history is an essential factor at formed e religious discrimination, specifically non-muslims since root of Malaysia as it is known today. However, treating ey are living in a Muslim country. The law provided e religious issues as sacred and not-to-be-discussed right to all individual. matter does not contribute to better understanding or In e current Malaysia context, religion has always tolerance eier. It is important at important issues are played a tremendous role in a majority of its people. If we clarified so at e entire parties involved world are to look at e leaders of is country, we can see a understand and be willing to work togeer to prevent any trend of making Islam as part of eir policies [9], such as disparities in e community. done by e prime ministers. Tun Dr. Mahair, e Prime This paper proposes to look at how religious Minister advocated e idea of modernist Islam in his tolerance figure in e inter-religious relationships of e government and building of e nation rough e Malaysians, especially between Christians and Muslims implementation of Islamic values, as well as establishing in regard of e issue of e use of e word Allah, e Islamic institutions such as Islamic banking and word used by Muslims to refer to God, by e Christians. university. Anwar Ibrahim, e leader of an Islamic non- Alough religious tolerance is greatly promoted, it must governmental organization (NGO), Malaysian Islamic be understood at as a nation, Malaysians has to comply You Movement (ABIM) became a promising figure in wi e law of e country and at any act at may e government Islamisation process [9]. He joined e cause harm or danger to its people, such as fights or government in 1983, started wi Minister of Culture, hatred must be avoided. You and Sports before he became Minister of Education in 1986. Later on in 1991, he became Minister of Finance Background of Islam in Malaysia s Government System: and two years later in 1993 he was appointed Deputy In order to look at e current religion scenario, it is Prime Minister. His success in promoting moderate Islam helpful to examine e historical background of Malaysia. in government system continued but it was not for long. Before Malaysia became an independent nation, it had He became a political victim in 1998 and was sacked from been colonized by e British for more an 200 years. all government and party posts, which he was a Deputy When e British first came, e majority of e people President of ruling party United Malay National of Malaya (as it was known en) were Malay Muslims, Organization (UMNO) [10]. especially in e West Malaysia and many different enic During post-mahair era, Islam Hadhari or groups who were indigenous people known as non-malay Civilizational Islam was introduced by Abdullah Badawi, Bumiputera in e Sabah and Sarawak. Under e British Malaysia s fif Prime Minister of at time. He believed rule, Chinese from China migrated to Malaya particularly at e approach of Islam Hadhari is able to bring all for e purpose of tin-mining in e later part of 19 Malaysians togeer, which based on e 10 principles century. Later, e Indians were brought from Sou India at he tried to introduce [11, 12]. The concept of Islam for e large scales commercial agriculture starting in Hadhari gained tremendous attention, not just locally, but 1820s. The Chinese and Indians settled in Malaya and also globally. It was one of e contributing factors at gradually began to build eir own communities, including brought a landslide win to e coalition party in March schools and temples in various part of e country [7]. In 2004 General Election [13], where e idea of progressive order to protect e rights of all e citizens in e Islam attracted e majority of e community. However, community, encompasses of a number of races, culture e same idea failed to sustain in e following election, and religion, e law now known as The Constitution of where e ruling party experienced a loss of two-irds of Malaysia was constructed. e majority in e 2008 General Election. 24

In a more recent development, e present Prime which allowed e Herald to use e word Allah had Minister of Malaysia, Datuk Seri Najib Tun Razak has raised an outcry, especially from e Muslims and elicited introduced e idea of One Malaysia One Ummah wi various responses from e many sectors of e society. emphasis on e concept of wasatiyyah, which means The decision was made by Judge Lau Bee Lan, following moderation and tolerance [14]. The present Prime Minister e appeal of e Archbishop of e Roman Caolic believes at a more comprehensive and integrated Archdiocese of Kuala Lumpur, Tan Sri Murphy Pakiam. concept at aligns wi e requirement of Islam is He requested for a court review to challenge e decision necessary in order to actualize e idea of 1Malaysia for of MOHA which prohibited e use of e word Allah in e for e purpose of dealing wi e many issues and e magazine and at e word Allah is not exclusive to problems in e society. However, so far e concept is Islam only [16]. not being promoted as much as Islam Hadhari was back in The Caolic Church listed eir reasons to continue Abdullah Badawi s days. e use of e word of Allah in e newspaper The Sun on The steps taken by e leaders are very important in 24 December 2007. In e article Church leaders explain running any states. This includes an Islamic country such e use of Allah ere were five bases given by e as Malaysia. A country ruled by Muslim, where almost church auority as to why ey wanted to continue to half of its population is non-muslims must always be use of e word Allah. Alough ey claimed at eir concerned about e concept of tolerance between its reasons are valid, in actuality, ese claims can easily be people. In is regards, many Muslim scholars look back refuted, bo from academic and religious aspects [17]. at e time of e Prophet Muhammad who lead a As a result of is dispute, unfortunate incidents multicultural Medina. At e time, Muhammad become e have taken place, which show how dire e situation is. leader of Medina and established e Constitution One was e arsonists attacks on churches in Malaysia. (Sahifat al-madinah), in order to ensure at e The first incident took place in Desa Melawati and later population of e city which include Muslims and non e church in Jalan Templer, on e 10 of January 2010 Muslims inhabitants will be able to live peacefully [18]. A number of churches later became victims as well. togeer [15]. Hence, e ideal world of harmony would be On e oer side, Muslims also suffered from is issue eventually existed. when eir worship houses became part of e conflict. Two mosques in Petaling Jaya and Jalan Klang Lama were Religious Issue in Malaysia: e Use of e Word Allah rown pig heads into eir compounds [19]. These by Non-Muslims: There have been many issues at are incidents at involved houses of worships have gained religion-related in e country. However, as wi oer much attention locally and globally. While e Malaysian issues in Malaysia, a religion-related issue is not just one government urged e everyone to keep calm, two simple issue in a nation where many aspects are closely broers were sentenced to five years of prison after ey knitted, including religion, race, politics and economy. were found guilty for attacking one of e churches. Raja Issues such as religious freedom, religious equality, Mohamad Faizal Raja Ibrahim, 24 and his broer Raja conversion into a religion, religious pluralism and many Mohamad Idzham Mohd Ibrahim, 22 pleaded innocent to oers have long been scrutinized and debated. Some of e charges, claiming at ey were at a restaurant when ese issues have been openly and actively debated, but e incident took place and e burnt on Raja Mohamad most of em remain unclear and continue to contribute to Faizal s hands were a result of a barbeque incident [20]. e already fragile grounds of society balance. One of e issues is e use of e word Allah by non-muslims in For and Against e Use of e Word Allah by Malaysia. Non-Muslims: While one part of Muslims worries about e consequences of e court ruling at allows e The Ruling on Permission to Use e Word Allah by Caolic Church to continue wi e use of e word Non-Muslims: In 2007, e Ministry of Home Affairs Allah, oers are willing to consider e situation. The (MOHA) instructed e Herald magazine, a Caolic government opposition coalition party which weekly magazine based in Sabah to stop e using e includes Parti Keadilan Rakyat (PKR) [21], Parti Islam word Allah in its publication along wi e words SeMalaysia (PAS) [22] and Democratic Action Party Baitullah, solat and kaabah. This had led to e (DAP) [23] believe at e use of e word Allah by e magazine filing a claim against e restrictions placed by non-muslims is a positive development and should be MOHA. In 2008, e ruling of Kuala Lumpur High Court openly accepted. They believe at it is actually an 25

advantage to e Muslims and Islam if e non-muslims where respect and understanding of each oer must be were to use e word where ey are also indirectly giving well-grounded. Muslims are not simply trying to show attribute to e word as Muslims are. However, Muslims ownership of e word, or trying to win an argument but should remember at e same word bring different ey are protecting eir religion, which is what every connotations to Muslims and non-muslims, which is why religious person should be able to understand. The same it has become such a big concern. goes to Muslims who feel at ere is no reason why The current government s stand is not to discuss is non-muslims should be banned from using e word. issue openly as well as discouraging any attempt to do so Alough ey believe ey are being tolerant, but e [22], as it may cause uneasiness not just among e allowance need to be made wi proper understanding of Muslim community but all e citizens of Malaysia as is e issue. As for ose who feel strongly of e matter, issue is closely tied wi e relationships of e different ey need to respond in a rational and intellectual manner, religions in Malaysia. Among oer parts of e instead of being emotional because e arson attacks will community, ere are also various reactions towards only encourage furer similar or worst happenings e issue. and contribute noing to peace and harmony of e The fatwa (Islamic ruling) of e National Fatwa multi-religious community of e country. Council Malaysia, which held its 82 council session on 5-7 of May 2008 had come to e conclusion at e REFERENCES word Allah is a sacred word and is exclusive to Islam and Muslims and may not be used by nor liken wi religions oer an Islam. Muslims are charged to protect e word 1. Richards, M.K., A.L. Svendsen and R.O. Bless, 2011. as best as ey could [24]. National Fatwa Council was Voluntary Codes of Conduct for Religious established in 1978 for e purpose of coordinating state Persuasion: Effective Tools for Balancing Human religious council activities and wi e power to issue Rights and Resolving Conflicts?. Religion and rulings on any religious matter affecting Muslims. Human Rights, 6(2): 151-183. For Muslims NGOs such as Persatuan Ulama 2. Chin, J., 2011. The Future of Democracy in Malaysia,' Malaysia (PUM), ey clearly opposed e use of e in Hofmeister, W. (ed.), Panorama: Insights into sacred word by non-muslims. While condemning e act Asian and European Affairs, Songapore: of violating any house of worships of any religion, PUM Konrad-Adenauer-Stiftung, pp: 80-89. asserted at it is important for Muslims and non-muslims 3. Swee-Hock, S., 2007. The Population of Malaysia. alike to be more sensitive towards religious issues to Singapore: Institute of Soueast Asian Studies. prevent any conflict between e religions and racial 4. Weightman, B.A., 2011. Dragon and Tigers: A disunity [25]. Anoer NGO, Jemaah Islah Malaysia geography of Sou, East and Soueast Asia. US: (JIM) also urged e community to respond in a calm John Wiley and Sons. manner towards e issue, instead of being emotional and 5. Montesano, M.J. and L.P. Onn, 2010. Regional violent [26]. Outlook: Soueast Asia 2010-2011. Singapore: CONCLUSION 6. Institute of Soueast Asian Studies. McAmis, R.D., 2002. 'The Church and Islam in Malay Soueast Asia,' in Malay Muslims: The History and Muslims and Non-Muslims should understand at Challenge of Resurgent Islam in Soueast Asia, U.K: alough ey are free to practice eir own religions, Eerdmans Publishing Co., pp: 103-121. ere are certain boundaries at should not and could not 7. Mohd Suhaimi Haji Ishak, 2009. Cultural and be crossed. The use of e word Allah is someing at Religious Tolerance: The Malaysian Experience.' falls under at category, not just because e claim to e International conference on Migration, Citizenship word is not justified, but also because ere are oer and Intercultural Relations. 19-20 November 2009. issues at should be considered, such as e stability of Deakin University Australia. Available at: peace and harmony between e citizens of a country. http://www.deakin.edu.au/arts-ed/ccg/events/pdf/ Since ere is no religious obligation in Christianity to use mpn%20031.pdf. e word Allah in eir religion, e same word has a very 8. Abdul Aziz Bari and Farid Suffian Shuaib, 2004. sacred meaning in Islam and must not be taken lightly. Constitution of Malaysia: Text and Commentary. That is in fact e very essence of religious tolerance, Pearson Prentice Hall, pp: 35-37. 26

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