MALAYSIAN ISLAMIC SITUATION
AND A RESPONSE FROM A MALAYSIAN CHRISTIAN
PERSPECTIVE

The following paper was presented by Dr Canon Batumalai during the Programme Committee meeting on Mission and Evangelism during August 1993. It is reproduced with slight modifications and an editorial observation at the end.

1.0 Introduction - Malaysia

1.1  According to the Time Magazine (Bill Mellor, Feb 1993), "East Asia, with Malaysia in the forefront, will continue to set the world pace for prosperity". For the first time in 500 years, the center of global economic growth is set to return to East Asia.

1.2  Malaysian Prime Minister, Dato Seri Dr M Mohammad, is moving on rapidly in his vision from a narrow "tribal solidarity" (asabiyya) to a concern for the whole of Malaysia. He has also begun to express concern for Asia's and the world's well being.

Having redressed the socio-economic imbalance affecting the Malay ethnic group, the government is taking concrete steps to eradicate hard core poverty in Malaysia.

1.3  Dr M Mohammad, laid the foundation for Islamic resurgence successfully implementing certain Islamic principles in government and public sectors. The emphasis now appears to be a frontal attack to lift the socio-economic status of ethnic Malays especially those living in the urban and rural areas.

1.4  One of the concerns is to see that the spiritual dimension is not neglected. The crisis of modern Islam is seen to be the result of progressive alienation from the Spirit and teaching of the Prophet. It would instill much greater confidence in the government if a more liberalized policy is adopted to encourage the development and well being of the other ethnic and religious groups in Malaysia's plural and multi cultural society.

1.5  It is alleged that the Malaysian constitution which is democratic in spirit is not fully honored. It is claimed that the Constitution has been adulterated. The erosion of the many safeguards in the Constitution since Independence is largely due to increasing executive domination. The move towards Islamiz-ation according to some people's perception, undermines the national constitution as laid down in the original text of the Constitution. Many feel that it is be necessary to enforce the secular nature of the Constitution.

1.6  Giving due recognition to the existential plurality of ethnicity and is a real challenge to Malaysia. Certain enlightened leaders, like Anwar Ibrahim, are ready to accept that pluralism is a living reality and all must be sensitive to it. Therefore it is not as if the entire Islamic community is for Islamization of the totality of Malaysian polity.

2.0  Government's programmes of Islamization

2.1  Islamic Park (from the ecological point of view), an innovative and creative technology of the Muslims was displayed. (20/7/93 NST)

2.2  New Syariah courts in every state of Malaysia are to be set up soon. (11/8/93, NST)

2.3  Unity towards the Islamic Ummah has been intensified and strengthened.

2.4  Muslims are correcting the prejudice, the biased misconception about Islam, contributed especially by the West and Muslims themselves. Islamic journalism is to ensure the dissemination of balanced news and to correct the distressed/negative images of Islam. It is alleged Westerners cannot stomach the revival of Islam and there is a lot of truth in that allegation. This is why it is all the more important for Asian Christians to show that they are not parrots of the West. That they have their own identity and integrity and that they are ready to cooperate with the Muslim community in so far as they are also committed to values of justice for all. In this respect it is encouraging to see that the Mosques are offering alternative values. Muslims are attempting to correct the Western negative stereotypes about Islam and Muslims.

2.5  There is an upgrading of Islam in terms of their training, education and quality of service. There is also an emphasis on the greater use of the mosque. The latter can creatively used for prayer, business, Islamic evangelism, administration, education and to instill good values among the youth.

2.6  It is attempting to offer an alternative (and not western) set of values in order to combat un-Islamic values.

2.7  Islam is not just a way of life-it stresses its distinctive characteristic in attitude - dress, food etc.

2.8  Strengthening the Islamic ummah. The government has initiated, improved and strengthened its relationship with Muslim countries (organization of Islamic countries) for economic and spiritual reasons. Islamic ummah is being strengthened. "KL ready to send 1500 troops to Bosnia" 15/7/93 NST (Abu Baker & S Yusoff) Malaysia has cooperated in seeking common understanding in the OIC (Organization of Islamic Countries) by narrowing the gap between the Sunni and the Shia movements.

2.9  The International Islamic University of Malaysia and the Pilgrimage Board have helped to strengthen the relationship between Muslims.

2.10  Islamic ummah, knowing her strength voiced that it has the power to set the Agenda for the world.

2.11  Islam has been challenged to seek solution to poverty, hunger, disease and illiteracy that confront the ummah. It is alleged that Islamic resurgence tends to be pre-occupied with forms or symbols, rituals and practices. This self criticism is noteworthy.

2.12  Islam has been challenged to seek solution to Muslim children who are not motivated for their further studies and those who are drug addicts.

3.0  Restriction on other religions

3.1  Importation of the Bible and Islamic literature from Indonesia and elsewhere is difficult. There is little emphasis on religious education for non-Muslims. Even the Christian schools are not permitted to have Christian religious instruction.

3.2  There is no means for Muslims to change his/her faith. (According to the Bill passed in May 1993)

3.3  Land for the purpose of worship and cemeteries of non-Muslims is difficult to secure.

3.4  Visiting evangelists are restricted.

3.5  Religious education for the non-Muslim is not offered in schools.

4.0  Muslims concern about others

4.1  The introduction of Siasah Syariah (Islamic politics); Deputy Minister Datuk A H Osmaid Kelantan has spoken of the need to respect the non-Islamic religions, beliefs and rituals. He continued, "Any Islamic ruling which can lead to conflict and hostility due to lack of understanding on the part of the non-Muslims should be carried out with extreme care and in full observance of the Siasah Syariah" (State urged to the Siasah Syariah 22/7/93 NST.)

4.2  An Islamic neighbourlogy is emerging. "Falah" well being of all human beings (e.g. in terms of free banking) is being recommended. There is a quest for a caring society, especially for the senior citizens -who need much love and care.

4.3  Non-Malays, bumiputra Kadazan Christians are admitted into the UMNO party, which used to be exclusively a Malay party. The new expression is unity in diversity. A Ibrahim, the Minister for Finance, a fast moving Malay leader, says the new world order must be rooted in the reality of pluralism and multicultural world. There is an emphasis on Asian / traditional values and not an exclusive approach to Islam. There is a call for Islamic and secular lawyers to work together. The new emphasis is on human solidarity amidst diversity.

4.4  There is a concern for a more holistic and piety-based process of economic development for both Muslims and non-Muslims (Adidit Ghazali, Development: An Islamic perspective, Pelanduk; PJ 1990, Preface)

4.5  "Ikim" emphasizes is religious tolerance among the races in the country. It goes further to say the principles justified in Islam were universal and are meant for Muslims and others. (IKIM to take up proposal for Syariah Court bench' NST 5.4.93)

4.6  Pak Teh urges, "Islamic teachers to work hard to improve our economy." (Khairun Nazirah, Pak Teh Sought after for his knowledge 1.7.93 NST).

4.7  Pas leader in Kelantan says good customs of other religions may be acceptable to Islam. ("Kelantan Sticking to policy on liquor" 3.7.93 NST).

4.8  The conference on Imam and mosque challenged the Muslims to raise money for their mosque and other developments. When the dependency on the Federal Government is slowly reduced then they will be happy to relate to the non-Muslims. ('Mosque must get nearer to the community for better support' AA Talib NST 9.7.93).

5.0  Importance of Islamic influence on others

5.1  Malaysia claims it is a model Islamic country (e.g. Islamic banking system) Islam is an official religion. Though Islam is not a new factor in Malaysia, its recent expression, emphasis, increased zeal, laws, determinations and methods are new and it seems keen to bring out a total reform, a transformation in society. Apart from fear, as said above, the future relationship between the Malays and non-Malays among other things hinges upon further programs of Islamization.

5.2  As Malays are constitutionally defined as Muslims, there is an exclusive quest for a distinctive ethnic identity program from economic, social and religious point of view.

We are experiencing: Re-flowering of Islam.

5.3  Islamic population is on the increase. 52% of the Malaysian population is Islam.

5.4  Islamic teaching in the universities and colleges is being constantly improved -Non Muslims are also taught Islam.

5.5  Islam is protected - no one, both Muslim or non Muslims could write, speak, preach or be instrumental against the official teaching of Islam.

5.6  Muslims have been taught about the importance of Islam, worship, etc. Many state, federal, and international meetings are regularly held.

5.7  Economic affluence has led to an increase of wealth for the Muslim community and to an extent this has paved the way towards materialism and displaying of wealth (e.g. motor vehicles) Many young people are led to drug addiction. Restless Muslim youth prefer pubs and Teh tarik stalls to mosque and suraus. (AA Talib, Mosques must get near the community for better support NST 9.7.93)

6.0  Malaysian Response

Introduction

As a Malaysian Christian, I may approach the response both from the point of a citizen and a Christian.

1.  A misunderstanding on the Pangkor Treaty of 1874 (no interference on the religion or custom of the Malays (Muslims) by the British Residents, kept the Muslims and the Christians far apart.

2.  Christian mission work was largely carried out among the Indian and Chinese, the aborigines, and Bumiputras of East Malaysia (Sabah and Sarawak) during the early period of Christian mission.

3.  Since independence and the reawakening of Islam and other religions the gap between the Muslims and non-Muslims has widened considerably.

4.  Islam, with vigor and enthusiasm, with government and other support has gained many converts.

5.  Islamic Dakwah mission has been perceived as a serious threat to growth of Christianity and for the establishment of Christian service organizations.

6.There is a call to review the Malaysian Constitution. The following concerns have been expressed: (Aliran Monthly, 1993:13(6) p.22)

a) Erosion of fundamental rights
and liberties;
b) Derogation of the Rule of Law; and
c) Abuse of Executive power

7.  Law: People feel that anti human laws (ISA, the Printers Act etc) seriously curtail the freedom enshrined in the Constitution. some people advocate the need to strengthen democracy. Others allege our rights are affected, safeguards have eroded and, the original Constitution has been altered beyond recognition. There is a need to entertain provision against the weakening of any of the liberties. Nigar says wholly incompatible laws have been passed (e.g. ISA) There is an emphasis for greater ethnic solidarity. As there is nothing to stop Parliament from amending Article 159 to provide for a simple majority to make constitutional changes (e.g. human rights) people are wary of harsher realities of the days. (growing executive power) (AM 1993: 13(6) P. 24) Although we may be able to justify the above concerns, the government is quite sensitive to be tolerant to the people. With the increase of Islamic spirituality, in the word of C Muzaffar we hope to witness the development of Islamic justice.

7.0  Christian Response

1.  In spite of loud proclamations about unity in diversity and assurances to the minority communities to guarantee religious freedom the non Muslims are handicapped and restricted while the Muslims are given all the necessary help. This has caused much ill feeling between the Muslim and non-Muslims.

2.  Therefore it is very difficult to contain the totally negative stance of the Charismatic movements and Conservative Christian group. Not much effort is taken to know our Muslim neighbors and their aspirations. The Christian community is Malaysia should remember that their anti Muslim Attitudes go back to the Crusades time. Secondly they should also remember European Colonialism and Imperialism has indulged in annihilation of native population in many countries. The Christian Church did not categorically distance itself from this.

3.  The Malaysian Consultative Council of Buddhism, Christianity, Hinduism & Sikhism (MCCBCHS), perhaps rightly perceived Islamic resurgence as "offensive" to their determined effort to protect the religious freedom of all. Christians have been given leadership training to strengthen and deepen our Christian Muslim relations (e.g. R.C. &  Anglican).

The present government's vision is to co-operate with all racial and religious groups to achieve its goals. While supporting the Islamization programmes, the government has appealed to all people in general and religious people in particular, to be partners. We may identify certain aspects of Christians responses.

Work on Common issues

a)  There is misconception about Islam and Muslims. An application of Islam is important. James Devadason, a Malaysian Christian appeals that certain wooden mosques are worthy of restoration (18.1.93 STAR). Christians must be enlightened about Islam and remove western prejudice and antagonism. Recent conferences organized by the IKIM (Institute of Islamic Understanding) have issued invitations for a better understanding of Islam. C Muzzafar says both Muslims and non Muslims are more aware of the strong commitment to justice in Islam. (Halim, Wahab, "Dispelling the fears of non-Muslims") (6.6.93 STAR).

b)  The Interest-Free Islamic Banking Facilities are extended also to non Muslims. Perhaps this is a sign for the further extension of goodness in Islam and the Muslims to others.

c)  Christians are expected to cooperate with Muslims at many different levels. There is a call to eradicate poverty and maintain social justice. The Christian population is reasonably well off economically. However, poverty among the Indian, especially the Hindus (most of whom are Tamils), and some bumiputras need attention. This Christian involvement in eradication of poverty should be free from motives of conversion. Only then should we be able to call the Muslims also to emulate a similar practice.

d)  Bridge-building As the Christian population includes all the racial groups in the country, we are in a better position to spearhead this programme. As the Christian Church in Malaysia has much connection with the Western world, we can think of initiating programmes to relate the Islamic world with the Churches in the west. We can interpret the one to the other. Education probably is the best way to clear misconception according to Pro Osman Banker (Education "best way" to clear misconception. 20.8.93 NST) "The West will have to accommodate the non-Western modern civilization whose values and interest differ significantly from them to prevent conflict." What can we do? As the Malaysian Church has ecumenical link with churches throughout the world, it may be possible to bridge the gap, explain and enlighten one another's insights, quest and needs.

e)  Although the government is pursuing the policy of Islamization, there is a great need to emphasize inter-religious study both in the church and outside the church. Resurgency in other religion seem to have caused some Christians to be "militant" in their approach to evangelism (e.g. the Assemblies of God). As the government is emphasizing tolerance, Christians, without compromising their faith, need to exercise tolerance and respect the  people of other faiths.

8.  Conclusion

Resurgence of religions has reawakened the Christian Community. We have been alerted by God to be sensitive to the new situation and to appropriate all the good things for our life and witness.



____________________________________________________________________________________ From The Editor's Desk:

The Gospel command to bear witness to God's salvation offered through Our Lord Jesus Christ can never be compromised. Nevertheless how this witness must be borne in the context of a religion which claims to have superseded Christianity and to be the fulfillment of Christ's Promise to send another Comforter is a very difficult question. Muslim respect for Jesus as God's Prophet should be maximized.

Muslim concern for justice and fairness should be appealed to. At the same time, however, the possibility of mistaken notions of justice creeping into any religious tradition should be clearly acknowledged and communicated with illustrations drawn primarily from among the history of Christianity. (e.g. The Anti Semitism from early Christian centuries which culminated in the holocaust, The Crusades..... and how from time to time reform and change have also taken place). Only through a genuine mood of repentance which acknowledges that we too have done many wrongs in the name of God could we expect some Muslims at least to accept the mistakes committed in the name of God by Muslims. Especially the gross injustice done to women in the name of Syariah should be challenged. However this should happen through associating with conscientised Islamic Women's groups in secular forums for human rights.

Muslim participation in secular movements for justice and human rights should be consciously fostered. Although the Red Cross had to be changed into the Red Crescent it is significant that the Red Cross Movement which has Christian roots has found acceptance in Islamic countries. Other similar attempts could be made in order to bring about attitudinal and value changes.