Islam in Malaysia

Ubudiah Mosque is well known mosque in Malaysia, located in Kuala Kangsar.

Sultan Salahuddin Abdul Aziz Mosque at Shah Alam, Selangor. The largest mosque in Malaysia.

Islam is the official religion of Malaysia, and the Government actively promotes the spread of Islam in the country and its friendship with other Muslim countries. The Census in 2000 show approximately 60.4 percent of the total population are Muslims in Malaysia. All ethnic Malays are Muslim (100%) as defined by Article 160 of the Constitution of Malaysia., there are also substantial numbers of Indian Muslims and a few numbers of ethnic Chinese converts. 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.

A number of young Muslims, especially those from a more secular or westernized background 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 and Terengganu the weekends fall on Friday and Saturday instead of Saturday and Sunday. The Malaysian authorities have strict policies against other Islamic sects including Shia Islam. A notable sect that has been outlawed is Al-Arqam.

Islam Hadhari

Masjid Putra in, Putrajaya

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 espouses 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."

There are however Muslims in Malaysia that disagree with this concept, as the teachings of Islam are already complete and thus, they feel that Islam does not need a new name or face.

History

Islam came to Malaysia with the Indian traders from South India and was not of the more orthodox Islamic tradition of Arabia. Islam was adopted peacefully by the coastal trading ports people of Malaysia and Indonesia, absorbing rather than conquering existing beliefs. As in many Muslim countries, Islam in Malaysia has seen a significant revival over the past 10 years or so.

It is wise for visitors to be appropriately discreet in dress and behaviour, particularly on the more strictly Muslim east coast of the peninsula. Malay ceremonies and beliefs still exhibit pre-Islamic traditions, but most Malays are ardent Muslims and to suggest otherwise to a Malay would cause great offence. With the rise of Islamic fundamentalism, the calls to introduce Islamic law and purify the practices of Islam have increased, but while the Government is keen to espouse Muslim ideals, it is wary of religious extremism. The Koran is the main source of religious law for Malays, and though few are proficient in Arabic, all Malay children are sent to learn to read the Koran. Malaysia has an annual Koran-reading competition, and passages of the Koran are read in Arabic at many Malay ceremonies.

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 since introduced to Islam by Rowther and Marakkar. 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 Sultan of Melaka. He converted into Islam after marrying a princess from Pasai, of present day Indonesia. The conversion of the Sultanate of Malacca by Rowther and Marakkar traders from Tamil Nadu into 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 Islam 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.

Early Chinese Muslims

The national census 2000 shows the number of Chinese Muslims at more than 57000. The Chinese Muslims also known as Hui have had a long history in this region spanning at least 600 years, not only in today’s Malaysia, but the whole of the then Malay World. They came from China and settled during the 15th century, to the thousands of Chinese who converted into Islam, the presence and contribution of the Chinese Muslims have unfortunately not been recognized enough by Malaysian historians, scholars and politicians. [2]

Indonesian Islamic scholar Hamka wrote in 1961:

The development of Islam in Indonesia and Malaya is intimately related to a Chinese Muslim, Admiral Zheng He.

Parlindungan Mangaradja Onggang pointed out that when the Ming Dynasty’s fleet stopped in Semarang, Zheng He, Ma Huan and Fei Xin often went to the mosque to pray.

Under the influence of Zheng He between 1411-1416, in the Malay Peninsula, Java, Sumatra, and the Philippines, there developed many Chinese Muslim areas, and many mosques were built.

Indonesian scholar Slamet Muljana wrote:

Zheng He built Chinese Muslim communities first in Palembang and then in San Fa (West Kalimantan), subsequently he built same kind of communities along the shores of Java, the Malay Peninsula and the Philippines. They propagated the Islamic faith according to the Hanafi sect and in Chinese language.

Li Tong Cai, in his book Indonesia – Legends and Facts’, wrote:

in 1430, Zheng He had already successfully established the foundations of the Hui religion. After his death in 1434, Haji Yan Ying Yu became the force behind the Chinese Muslim community. He delegated a few local Chinese as leaders, such as Sun Long, a trader from Semarang, and Peng Rui He and Haji Peng De Qin. Sun Long and Peng Rui He actively urged the Chinese community to ‘Javanise’. They encouraged the younger Chinese generation to assimilate with the Javanese society, to take on Javanese names and their way of life. Sun Long’s adopted son Chen Wen, also named Radin Pada is the son of King Majapahit and his Chinese wife.

Tan Yeok Seong, in the book Journal of the South Seas Society wrote:

The early settlements were peopled by Chinese Muslims who had created a sphere of influence for themselves with the co-operation of Zheng He. Religion and trade then went hand in hand. Through Islam, the Muslims, in spite of their racial differences, became masters of trade. On the other hand, successful maritime trade helped to spread Islamisation. The Chinese settlers of this period were pioneers of both these enterprises. They had been Muslims and had established for themselves Islamic settlements at important trade centres, such as Palembang and Gresik. From these centres a process of converting the indigenous people was begun.

Death of Zheng He

After the death of Zheng He, the Ming Chinese naval expeditions were suspended. The Hanafi Islam that Zheng He and his people propagated lost almost all contact with Islam in China and gradually was totally absorbed by the local Shafi’i sect. When Melaka was colonised by the Portuguese, the Dutch, and later the British, the Chinese community were discouraged to convert into Islam. Many of the Chinese Muslim mosques became Zheng He temples (San bao) to commemorate Zheng He. The influence of Chinese Muslims in Malacca declined to almost nil. [3]

Cultural role

The tudung is very commonly worn by Malay women.

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

UMNO's committee in mosque

Tan Sri Abdul Khalid Ibrahim, the 14th chief minister of the state of Selangor said "We want mosques to carry out more activities for the Muslims. Unfortunately, UMNO (political party) only want to put their men in the administration of mosques. This is absurd,". He said he wants to replace mosque committees to reduce political interference. "We must remember, the Sultan of Selangor in his every speech has stressed against using mosques for political purposes and His Highness has been consistent in stating his views" [4]

Politics and religion is mixed together

Political aspects of Islam are derived from the Quran, the Sunna, Muslim history and sometimes elements of political movements outside Islam.

Traditional political concepts in Islam include leadership by successors to the Prophet known as Caliphs, (Imamate for Shia); the importance of following Islamic law or Sharia; the duty of rulers to seek Shura or consultation from their subjects; and the importance of rebuking unjust rulers but not encouraging rebellion against them.A sea change in the Islamic world was the abolition of the Ottoman caliphate in 1924, which some believed meant an end to the Islamic state both in "symbolic and practice terms".

This show the reason about politics and religion should be mixed together

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 the Syariah Court. Non-Muslims are not affected by this.

Official religion

File:MosqueJamek.jpg

Masjid Jamek is one of the most recognizable mosques in Malaysia.

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 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 retract 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.

Masjid Negara, the National Mosque of Malaysia.

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) that it said were built illegally. Indian leaders pointed out, however, that many of the temples dated back to British colonial rule, and the Malay government failed to legalize those temples after independence in 1957. 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. In 2007, the Malyasian government, in a move to ease ethnic tensions, unveiled an initiative to protect the remaining Hindu temples .

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).

There is a National Fatwa Council, as part of the Department of Islamic Advancement of Malaysia (Jabatan Kemajuan Islam Malaysia, JAKIM).

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 65,500 Muslim apostates in Malaysia in 2005. This figure includes about 10,000 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."

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.

See also

• Religion in Malaysia
• Status of religious freedom in Malaysia

External links

Original source of this information in Malay [5]

• Alamin-Network Islamic Community in Malaysia