Islam in Malaysia

Islam is the official religion of Malaysia. According to 2006 U.S. State Department figures, approximately 60.4 percent of the population practiced Islam; 19.2 percent Buddhism; 9.1 percent Christianity; 6.3 percent Hinduism; and 3 percent Confucianism, Taoism, and other traditional Chinese religions [3]. The remainder includes adherents of animism, Sikhism, and the Bahá'í Faith. [4]. As required by Malaysian law and defined in the Constitution of Malaysia, a Malay would surrender his ethnic status if he were not Muslim. However the reverse is not legally true; one does not legally become a Bumiputra by converting to Islam. Malaysian Muslims are primarily Malays although there are substantial numbers of Indian and Pakistani Muslims and increasing numbers of ethnic Chinese converts.

A number of young Muslims, especially those raised in a more secular or westernized settings are less-than-practicing Muslims. They observe the practice of a holy month (Ramadan), when fasting during daylight hours is mandatory, and abstain from pork, yet may not pray five times a day nor visit mosques frequently. At the same time, increasing numbers of Malays are becoming more religious, with Islamic banking and use of the tudung (headscarf) in accordance with the laws of hijab (modesty) becoming increasingly common.

Islam forms

Sunni Islam

Sunni Islam of the Shafi`i school of thought is the official, legal form in Malaysia, although syncretist Islam with elements of Shamanism is still common in rural areas. Mosques are an ordinary scene throughout the country and adhan (call to prayer) from minarets are heard five times a day. Government bodies and banking institutions are closed for two hours every Friday so Muslims workers can conduct Friday prayer in mosques. However, in certain rural states such as Kelantan the weekends fall on Friday and Saturday instead of Saturday and Sunday.

Islam Hadhari

The term "Islam Hadhari" ( "Civilizational Islam") is a type of progressive Islam heavily promoted by Malaysian prime minister Abdullah Ahmad Badawi to emphasize the central role of knowledge in Islam. This doctrine esposes a belief in hard work, honesty, good administration and efficiency are equally valued and appeals to Muslims to be inclusive, tolerant and outward-looking.

Islam Hadhari aims to achieve ten main principles:

1. Faith and piety in God
2. A just and trustworthy government
3. A free and independent people
4. Mastery of knowledge
5. Balanced and comprehensive economic development
6. A good quality of life
7. Protection of the rights of minority groups and women
8. Cultural and moral integrity
9. Environment safeguarding
10. Strong defenses

Abdullah Mohd Zain, a minister in the prime minister's department, says, "It emphasizes wisdom, practicality and harmony." He added that "It encourages moderation or a balanced approach to life. Yet it does not stray from the fundamentals of the Qur'an and the example and sayings of the Prophet."

History

It is commonly held that Islam first exists in Malay peninsular since Sultan Muzaffar Shah I (12th century) of Kedah was the first ruler to be known to convert to Islam. In the 13th century, the Terengganu Stone Monument was found at Kuala Berang, Terengganu where the first Malay state to receive Islam in 1303

Sultan Megat Iskandar Shah, known as Parameswara prior to his conversion, is the first Melaka Sultan Muslim convert after marrying a princess from Pasai. The conversion of the Sultanate of Malacca to Islam is the milestone of Islamification of Malay people in Malaysia.

The tudung is a relatively recent introduction and was not prominent until the rise of worldwide Islamism in the 1970s. Some commentators have found it jarring to see Malay women donning the tudung and at the same time wearing tight-fitting T-shirts.

Cultural role

Islam is central to and dominant in Malay culture. A significant number of words in the Malay vocabulary can trace their origins to Arabic which is the chosen language of Islam. This is, however, not exclusive and words from other cultures such as Portuguese, Chinese, Dutch, Sanskrit, Tamil, English, and French can also be found in the Malay language. Islam is so ingrained in Malay life that Islamic rituals are practiced as Malay culture. Muslim and Malays are interchangeable in many daily contexts.

Hari Raya Aidilfitri (Eid ul-Fitr) is an important festival celebrated by Malaysian Muslims.

The interpretation of Islam in Malaysia is relatively liberal in contrast to the popular conception of Islamic nations. Muslim women generally wear the tudung (hijab or headscarf) over their heads. These tudungs do not cover the face. Malay women not wearing any head gear are not reprimanded or penalised. Prominent Malaysian female examples are Datuk Seri Rafidah Aziz, International Trade and Industry Minister and Tun Dr Siti Hasmah Mohd Ali, wife of former Malaysian Prime Minister Tun Dr Mahathir bin Mohammad. However, with the influx of Arabic travellers, foreign Muslim women (Arabs) wearing hijab that leave only their eyes exposed are often spotted in tourist attractions, not the least at the shopping malls. At certain Malaysian institutions such as the International Islamic University, wearing of the tudung is mandatory; however for non-Muslim students this usually amounts to a loosely worn piece of cloth draped over the back of the head.

The tudung, or the hijab, is a symbol of a Muslim woman. This is such because it represents the modesty of a woman's way, as described by the religion.

Some find the tudung to be an indication of Arabic influence in Malay Muslim culture, and point to other incidents such as the banning of the traditional Malay wayang kulit in the state of Kelantan (which is ruled by the Islamist PAS) for being "un-Islamic".

In general, males and females can mix easily like any other liberal Western countries. However, desiring to expose the body and intimacy such as kissing is still rare among Muslims in public. In conservative states where PAS has more influence, such as Kelantan, different genders are at least theoretically segregated in public places like the cinema and supermarket.

Political position

Definition of Malay

As defined by the constitution of Malaysia, Malays must be Muslim, regardless of their ethnic heritage; otherwise, legally, they are not Malay. Consequently, apostate Malays would have to forfeit all their constitutional privileges, including their Bumiputra status, which entitles them to affirmative action policies in university admissions, discounts on purchases of vehicles or real estate, etc. It is legally possible to become a Malay if a non-Malay citizen with a Malaysian parent converts to Islam and thus claim all the Bumiputra privileges granted by Article 153 of the Constitution and the New Economic Policy (NEP), etc. However, the convert must "habitually speak the Malay language" and adhere to Malay culture. A textbook for tertiary Malaysian studies following the government-approved syllabus states: "This explains the fact that when a non-Malay embraces Islam, he is said to masuk Melayu (become a Malay). That person is automatically assumed to be fluent in the Malay language and to be living like a Malay as a result of his close association with the Malays."

Islam in Malaysia is thus closely associated with the Malay people, something an Islamic scholar has criticised, saying that Malaysian Islam is "still clothed in communal garb; that Muslims in Malaysia have yet to understand what the universal spirit of Islam means in reality."

Sharia legal system

Parallel to the civil courts, there are Sharia courts which conduct legal matters related to religious (Islam) and (Muslim) family issues. Legal issues like Muslim divorce and Muslim apostasy are conducted in Sharia Court. Non-Muslims are not affected by this.

Official religion

Nine of the Malaysian states, namely Kelantan, Terengganu, Pahang, Kedah, Perak, Perlis, Selangor, Johor and Negeri Sembilan have constitutional Malay monarchs (most of them styled as Sultans). These Malay rulers still maintain authority over religious affairs in states. The states of Penang, Malacca, Sarawak and Sabah do not have any sultan, but the king (Yang di-Pertuan Agong) play the role of heads of Islam in those states as well as the Federal Territories of Kuala Lumpur, Labuan and Putrajaya.

Originally, the draft Constitution of Malaysia did not specify any official religion for the state. This move was supported by the rulers of the nine Malay states, who felt that it was sufficient that Islam was the official religion of each of their individual states. However, Justice Abdul Hamid of the Reid Commission which drafted the Constitution came out strongly in favour of making Islam the official religion, and as a result the final Constitution named Islam as the official religion of Malaysia.

As the religion embraced by the most populous ethnic class of Malaysia, Islam plays an important part in Malaysian politics. Islam is seen by the Malay as a subject which can not be challenged conventionally or constitutionally.

The newest format of the Malaysian Identity Card (MyKad) divides Malaysians into various religious groups, i.e. Muslim, Christian, Hindu, Buddhist. The introduction of this card caused an uproar in Malaysian politics and is deemed discriminative by non-Muslims. This issue has, however, since abated and been accepted (although unwillingly) by non-Muslims.

Currently, one of the Malaysia's states, Kelantan, is governed by PAS which is a conservative Islamic political party, with a proclaimed goal of establishing an Islamic state. Terengganu was briefly ruled by PAS from 1999 to 2004, but the ruling Barisan Nasional coalition has since won back the state. To counter Islamic fundamentalism as supported by PAS, the head of the Barisan Nasional, Datuk Seri Abdullah Badawi, has proposed Islam Hadhari.

There is also an Islamic university in Malaysia called the International Islamic University Malaysia, and a government institution in charge of organizing pilgrimages to Mecca called Tabung Haji (Pilgrim Fund Board of Malaysia). In addition to this, the government also funds the construction of mosques and suraus.

Although the constitution declares Malaysia to be a secular state, there is much confusion on this subject. Several Muslims have argued, especially after former Prime Minister Mahathir bin Mohamad's declaration that Malaysia is an Islamic state, that Malaysia is in actual fact an Islamic state. One Member of Parliament (MP), Badruddin bin Amiruldin, has stated in the Dewan Rakyat house of Parliament that "Malaysia ini negara Islam" ("Malaysia is an Islamic state") and that "you tidak suka, you keluar dari Malaysia!" ("You don't like it, you get out of Malaysia!") Badruddin refused to take back his statement, and a motion to refer him to the House Committee of Privileges was rejected by a voice vote. However, the first Prime Minister, Tunku Abdul Rahman, contradicted this stance in the 1980s, saying, "All talk on Islamic States is just an empty dream. No man in his right sense would accept a nation which bases its political administration on religion, and in a country like Malaysia with its multiracial and multireligious people, there is no room for an Islamic State." In 1988, the courts rejected the argument that Malaysia was a theocratic state.

Despite the Federal Government's denial that Malaysia is an Islamic state, the present Badawi Administration have gradually furthered the agenda of Islamic supremacy at the expense of other races and religions. The spread of Christianity is a particular sore point for the Muslim majority, and as such, the Government (despite being of a plural composition, but the Malay component, UMNO, always has the final say) typically drags its feet when it comes to approving Churches, and often they will disapprove the setting up of Churches outright. In some cases, they have even resorted to demolishing churches in Muslim-majority areas, and setting up mosques in Muslim-minority areas. The Malaysian government has also persecuted Christian groups who were perceived to be attempting to proselytize to Muslim audiences.

In 2004 and 2005, the Government caused an uproar within the Chinese community by closing down and demolishing some ancient Chinese temples in Chinese-majority areas. In as recent as June 2006, the Government has demolished more than 30 Hindu temples in Hindu majority areas. While the non-Muslim public suspects that there is a behind the scene systematic elimination of non-Muslim religious rights in Malaysia by Islamic supremacists within the Government, the Government itself has repeatedly denied this, though they did not apologize for these acts either.

The government has claimed that the practitioners of other faiths are a minority compared to the Muslim population. However, surveys have consistently shown that there is still an insufficient number of churches and temples available for use by non-Muslims, compared to Muslim places of worship (such as mosques and suraus) that are everywhere whether there is a sizable Muslim population or not. Furthermore, the financing for the construction of temples and churches are seldom state-sponsored. In almost all cases, the construction or setting-up of non-Muslim places of worship are financed privately by the devotees themselves. This is in stark contrast to Muslim places of worship, which are built with public funds. The government has also given non-Muslims a hard time setting up their churches and temples despite the fact that these will be privately-financed on privately-owned land.

At the same time, the Malaysian authorities typically have a pro-Muslim bias when it comes to demographic data, and they also do not justify the construction of mosques in places where it is not needed. Local housing bylaws require that the housing developer construct mosques in every new housing area regardless of the racial and religious demographics. Furthermore, the figures for the rate of conversion to Islam are not very clear as many apostates do not bother registering with the Shariah Court for apostasy (since they are legally not allowed to leave the religion), and instead they just stop being practicing Muslims. Therefore, figures on the Muslim population of Malaysia are generally highly unreliable, as can be seen in the high number of pending apostasy applications (see below).

Apostasy from Islam in Malaysia

Main article: Status of religious freedom in Malaysia

In recent years this topic has started to create a debate within Malay society and politics. The most documented case was that of the Sky Kingdom which was seen as the litmus test for religious freedom.

Head of the Malaysian State of Perak Mufti (religious head) Dato' Seri Haji Harussani Zakaria announced that there are about 650,500 Muslim apostates in Malaysia in 2005. This figure includes about 300,000 Malay Muslims who have declared themselves Christians. This announcement was made on a TV Forum entitled "Pekerti Islam" in the Malaysian State of Kedah recently which was aired by RTM (Malaysian TV & Radio Department) in April 2006. Another 300,000 Muslims are in the process of filing for apostasy while the rest are filing to have their Muslim name changed to "other religion name."

"This figure does not include individuals who don't do salat, don't fast, and break all the tenets of Islam", he said. According to the Perak Mufti he has personally received a letter from the American Christian Missionary Association which accuses the Malaysian/Perak religious authorities of being cruel (or mean) for not allowing about 95,000 Malay Muslims to convert to Christianity.

It has been argued that the true number of apostates is much lower, and that the 650,500 figure is an exaggeration. One academic has said that only five hundred Muslims between 1994 and 2003 applied to the Syariah Courts to renounce their status as a Muslim, while about 7500 applied to the National Registration Department (NRD) to change a Muslim name to a non-Muslim one. Reportedly, five states (Perak, Malacca, Sabah, Terengganu, and Pahang) have made apostasy from Islam a criminal offense. Despite reassurances from the Government that there is hardly any apostasy among Muslims in the country, non-Muslims view this as a denial, and are fully convinced that Muslims who no longer practice Islam do not come out into the open for fear of being condemned by the Muslim community in general and face serious legal actions.

Indeed, Malaysian courts have not proved sympathetic to apostacy. Recently Lina Joy, a Malay convert to Christianity, was denied her appeal to have the designation of "Islam" changed on her identity card.

Notable Malaysian Muslims

• Tunku Abdul Rahman Putra Al-Haj
• Tun Abdul Razak
• Abdullah Ahmad Badawi
• Abu Bakar bin Abdul Jamal
• Leftenan Adnan
• Tun Hussein Onn
• Mahathir Mohammad
• Najib Tun Razak
• Nik Aziz Nik Mat
• Parameswara
• Salleh Abas
• Wan Azizah Wan Ismail

See also

• Status of religious freedom in Malaysia

Notes and references

Unpublished thesis of Dr. Imankalyan Lahiri titled TREND AND TRANFORMATION OF MALAYSIA'S FOREIGN POLICY UNDER DATO SERI DR. MAHATHIR BIN MOHAMMAD, Jadavpur University, Kolkata, 2006

Lahiri Imankalyan, Mahathir's Islam: A Socio-Political Construal, Ekush Stak, Kolkata, 2005

External links

Original source of this information in Malay [5]