The experience of Islam in multicultural Malaysia

The experience of Islam in multicultural Malaysia

Muhamad Ali, Hawaii, U.S.A.

Islam in Malaysia remains moderate, it is often argued. In
response to the Singaporean senior leader Lee Kuan Yew, who
recently commented that Malaysia was increasingly predominated by
pro-Islam leaders and to similar Western voices, Malaysian Prime
Minister Abdullah Ahmad Badawi asserted that Malaysia is not
taking the path toward extremism. Yet, this public diplomacy does
not necessarily mean that no struggle has taken place within
Muslim groups in the country.

Muslims are usually called "moderate" by becoming "democratic"
and "modern". When compared to Indonesians, Malaysian Muslims
have fewer religious organizations, but they are educationally
and technologically becoming more "modern". In Michael Peletz's
words, Malaysia is "Islamic modern". Malaysian scholars, Azmi
Aziz and Shamsul A.B, have shared the notion that sociological
realities, namely a pluralistic society, secular government and
modernity, have resulted in the creation of "moderate" Islam in
Malaysia.

Unlike Indonesia, which has about 230 million people, Malaysia
has only about 26 million (Malays about 56 percent, Chinese 25
percent, Indian 8 percent). Unlike Indonesia, which subscribes to
Pancasila (five pillars of state-ordained ideology) as the state
philosophy, Malaysia gives Islam an official status, while
recognizing religious diversity. In Malaysia, religion and
ethnicity are closely interwoven. To be Malay one has to be
Muslim. If a Chinese or Indian wants to be fully integrated into
Malay society, he or she should speak Malay and adhere to the
Malay religion.

As Prof. Leonard Andaya observed, there is a strengthened
identification of Islam with Malayness. Therefore, Islam
continues to comprise the major line of religious demarcation
between the Malays and non-Malays. There exists an "ethnicization
of Islam" and Islamization of ethnicity in Malaysia, a process
not present in Indonesia.

Ethnic prejudices and in-group feelings may still be present
in Malaysians' daily lives. Interestingly, although the
government privileges given to Malays in the field of education,
business and public administration to bring them up to the level
of the other ethnic groups, called Bumiputera (the people of the
soil), they have managed to ensure political stability and
economic advancement. Differences and prejudices have not turned
into social unrest or riots, which could harm stability and
progress. After the 1969 riot there has not been any significant
racial, ethnic or religious unrest as is so common in Indonesia's
Kalimantan, Maluku and Java.

While major Islamic organizations (Nahdlatul Ulama,
Muhammadiyah, Persatuan Islam, and more) have colored the face of
Indonesian Islam, fewer Islamic organizations are present in
Malaysia although there are some religious orientations like NU
(more conservative old faction/Kaum Tua) or like Muhammadiyah
(more reformist young faction/Kaum Muda). Traditionalism, neo-
traditionalism, modernism, neo-modernism and even Islamic
secularism are also present in Malaysia.

The dakwah movements, such as Angkatan Belia Islam Malaysia
(Malaysian Islamic Youth Organization, ABIM) with the slogan
"Islam first, Malay second", have played an important role in
shaping religiosity of contemporary Malays. The current
popularity of headscarves among Malay women, the importance of
halal (permissible) food, the popular use of Arabic names, the
establishment of Islamic banks and universities, and other
Islamic projects show an increasing "Islamic hegemony", as the
outcome of both civil and state Islamization programs.

There are now fewer major political parties in Malaysia than
in Indonesia. Most Malays, Chinese and Indians are for the United
Malays National Organization (UMNO), while the Pan-Malayan
Islamic Party (PAS) gained its major support in the state of
Kelantan, less in Trengganu and Kedah, and even less in other
states. The Dominance of UMNO in Alliance (Barisan Nasional)
assures privileges for Malays. Mahathir Mohammad introduced the
concept of the "new Malay" which implies a transformed Malay
identity with a high economic profile and a Malay with increased
religiosity.

The struggle between "political Islam" and "cultural Islam"
has also taken place in Malaysia. There are still differences
between the Islam of PAS under Nik Abdul Aziz and the Islam of
UMNO under Mahathir Mohammad and now Abdullah Badawi. PAS keeps
criticizing the kind of Islamization of UMNO. Recently, when
Abdullah Badawi and some groups promote a Civilized Islam' (Islam
Hadhari), emphasizing cultural and scientific approaches to
Islam, PAS leaders challenge this by promoting "Islamic
Civilization" (Hadharah Islamiyyah), which stresses that Islam is
a totality of life. PAS has often blamed UMNO of marginalizing
Islam as the complete way of life.

PAS development is dynamic and changing according to local and
global contexts; its political programs are not necessarily
"extreme" when compared to the Taliban in Afghanistan or other
reactionary groups elsewhere. PAS can today be compared with the
Prosperous Justice Party (PKS) in Indonesia, although the former
is more actively promoting the enactment of the hudud (criminal)
legislation particularly in Kelantan. Anwar Ibrahim, now being
marginalized, for example, has expressed his agreement with some
of PAS' ideas of promoting discourses on social justice and clean
governance.

Apart from UMNO and PAS, more liberal Muslims continue to
challenge conservative and more political Muslims. Sisters in
Islam and smaller non-government organizations have recently
considered promoting values such as human rights, religious
tolerance and substantive religiosity. A few publications have
also been promoting more colorful interpretations of Islam. In
addition, TV programs and art performances show a combination of
tradition and modernity. Modern and postmodern cultures using
Islamic themes are also present. The struggle also continues
against such problems as corruption, vote-buying, moral
decadence, social injustice and human rights violations.

Thus, although the government has played a moderating role in
ethnic and religious affairs, and has served as an agent of
modernism, the time will tell whether it too will succumb to even
greater Islamic measures. One thing is for sure however: The
struggle of Islam will continue within a multicultural Malaysia
and in a changing world.

The writer is a PhD candidate in History at the University of
Hawaii at Manoa; He is pursuing his doctoral research in
Malaysia, Indonesia, Holland and the U.S. He can be reached at
muhali74@hotmail.com