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51-62, 2014
ISSN: 2310-337X
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1
Institute of Tun Dr. Mahathir Mohamad’s Thoughts, Universiti Utara Malaysia
2
Department of Information Management, Universiti Teknologi Mara, Malaysia
3
Institute of Tun Dr. Mahathir Mohamad’s Thoughts, Universiti Utara Malaysia
ABSTRACT: The main thrust of the paper is that religion plays an important role in the national identity
of a Malaysian nation despite its multi-religious nature. The paper looks at the spectrum of the debate
about the identification of Malaysia as an Islamic state and the opposition to this epitaph by some who
feel that by the purpose of its permission of other religions, it will be wrong to describe it as an official
Islamic nation, even though Islam is its officially recognized religion in the constitution. Thus, the paper
concludes that despite the debate about its national identity, Malaysia has moved towards being identified
as an Islamic nation (in fact, a model Islamic nation in the modern world), especially in the international
community, which nonetheless takes adequate care of the interests of other religions by giving them the
space to co-exist with it in a pluralistic, multi-ethnic and multi-religious state.
Corresponding Author : Hj. Ahmad Zaharuddin Sani Ahmad Sabri , PhD Scholar, Institute of Tun Dr.
Mahathir Mohamad’s Thoughts, Universiti Utara Malaysia.
The International Asian Research Journal 02(04): pp.51-62, 2014
constitution also gives freedom for the former Prime Minister Abdullah Ahmad
practice of other religions in peace and Badawi, in a rather bold declaration of
harmony in any part of the Federation (Adil, Malaysia as an Islamic country launched and
2007b: Esposito and Voll, 1996: Nagata, simultaneously made an official
1997). documentation of Islam Hadhari. Thus,
Islam has had its special position in echoing the fact that Islam plays an
Malaysia since the era of Malay traditional important role in the image of the nation.
kingdom in the fourteenth century. It served But this announcement, some believe
as the main code of governance and as a was not followed by any amendment to the
core element of Malay identity. This was Federal Constitution (Adil, 2007a) which is
evidently pointed out by Esposito and Voll necessary for the country to truly bear this
(1996) in their argument that, “Traditionally image of an Islamic nation. However, for
in the Malay States, all aspects of both Omar and Che Dan (2006), they
government were, if not directly derived believe that such national declarations, even
from religious sources and principles, though not explicitly stated in the
cloaked with an aura of religious sanctity” constitution, have influenced many
(1996:125). One other related view on the Malaysian policies through the
significance of Islam as the state religion of implementation of Islamic principles which
Malaysia was put forward by Harding are intended to improve Malaysian society
(1996) when he argues that, one of the main as a whole (particularly Malay-Muslim
reason such provision has been included in community) in its quest to develop into a
the Federation Constitutions is to maintain progressive nation. Reflecting on this view,
social stability. Therefore, by considering one can generally highlight that Malaysia is
these facts, one can argue that the going one step further to forming its new
guaranteed position of Islam in the Federal Islamic identity in facing the challenge of
Constitution has impacted positively not globalization and nation building.
only on the governmental system but also, Nonetheless, in this sense, even though
Islam can be seen as an underlying factor in Malaysia seemingly has a space to make
the formation of national identity in transformation or change its current
Malaysia despite the presence of other position, it still has to face the reality of its
religions in the nation. socio-political structure as a multi-religious
Interestingly, however, the question and multi-ethnic nation.
of whether Malaysia is an Islamic country or Meanwhile, contrary to the
not, still remains polemic. In 1999, Dr assertions of the two former Prime Ministers
Mahathir Mohamed the former Prime above, since the time of Tunku Abdul
Minister made a declaration calling Rahman, who was the first Prime Minister
Malaysia an Islamic nation through the of Malaysia, the formation of an Islamic
government’s promotion of the inculcation identity for this country was never affirmed.
of Islamic values in Malaysian work ethics The Tunku visions Malaysia as a secular
(Omar and Che Dan, 2006). Later, in 2004 country as he postulated that “in a previous
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Copyright © 2014 TIARJ Publications. ISSN: 2310-337X
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The International Asian Research Journal 02(04): pp.51-62, 2014
wholly secular”, but “in view of the fact that III. The relationship between religion
Muslims constitute the majority of the and national identity
population, and Islamization is being Religion and identity have a very strong
vigorously enforced, Malaysia can indeed be relationship. Both have deep structures and
described as an Islamic or Muslim country” both may feed upon each other. Religion not
(Adil, 2007:13-14). In addition to his only has the ability to shape the form of
previous statement, Adil says that there is no individual identity but also has the capability
such conclusive word in the federal to construct the national identity of a nation
constitution or historical evidence to show state. Putting this in perspective, Safran
that the country was meant to be a secular argues that, “it was religion that was at the
state (1997:14). root of collective identity and that provided
From all these polemics, it can be the foundation of the state” (Safran,
argued that Malaysia tries to balance 2008:171). In other words, religions have
between the secular and Islamic. It gives preceded the nation-state; have served as the
opportunity to apply Islamic values in the basis of the collective awareness of the
regime system and on the other side gives nation and the foundation of sovereignty.
freedom to other believers to practice their They have been a major institutional support
own religion. Therefore, it is safe to say of the state.
Malaysia is a country which revolves Safran avers that in many cases,
between the secular and Islamic system. religion has been the bedrock of nation-
Besides, it also depends, to a large extent, on building and, even today; it is difficult to
who is in control of the regime and what separate a number of national identities from
kind of aim the regime intends to pursue in their religious matrices. For instance it is
its mode of governance. Having said this, as hard to separate Greek, Hindu, Israeli,
far as this contentious issue is concerned, Pakistani, Polish, Sikh, and Tibetan national
there is a very important fact that cannot be identities from their respective religions.
denied as pointed out by Nagata, which is Subsequent from this perspective, it can be
that “it is also constitutionally required that suggested that for a country like Malaysia,
the Prime Minister be a Malay, as is also Islam as the official religion with more than
true of the chief ministers of the individual 60 per cent believers of the citizens, it is not
states” (Nagata, 1997:134). Thus, as long as impossible to bring up Islam as a
the constitution, as the supreme law, is been fundamental of national identity. When one
followed, the vagueness and contentious talks about the relationship between religion
nature of this issue will slowly subside and national identity in Malaysia, the issue
because it is bound to be apparent that Islam of ethnicity will automatically emerged.
takes precedent in everything in the nation – Ethnicity has salient influence on the notion
including in deciding the leaders of the of Malaysian national identity and until now
nation as it will be seen in the discussion it is still an issue of debate. This debate
below. about ethnicity began when “Tanah Melayu”
(Malay Land) achieved independence in
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Copyright © 2014 TIARJ Publications. ISSN: 2310-337X
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The International Asian Research Journal 02(04): pp.51-62, 2014
1957 from the British colonial master where both Islam and constitutional monarchy,
the population was already multi-ethnic. The Malaysia is the only country in the world to
concept of ethnicity or race had never been have an elected king and he must be a
in existence before colonization as all Muslim king. With this unique feature,
citizens were “rakyat raja” (king’s citizens) Bakar (1991) states that the reigning sultans
and they had to give their loyalty to the king. of its nine federating states have to elect a
According to Mauzy (1999:47), before king among themselves (Yang di-Pertuan
British colonial rule was established in the Agong) every five years. The Agong is the
late nineteenth century, the Malay Peninsula Head of State and Head of Islam for the
(Tanah Melayu) was an under populated and whole nation and have the right to determine
relatively ethnically homogeneous area ‘the extension of any (Islamic) religious
controlled by a number of Malay rulers and acts, observances or ceremonies to the
powerful chiefs residing in reasonably well- Federation as a whole’. Generally speaking,
defined territorial units. This shows that this high standard of monarchy system not
colonization altered the original identity of just articulates the uniqueness of the country
Malay Land leading consequently to the but also the image and the national identity
national identity confusion presently. of the nation.
However, even though British Apparently Islam has become a
colonial master did change a lot of Malay visible symbol in Malaysian politics. Bakar
Land original structure particularly in the (1991) argues that the state had already
administrative system which eroded the acquired certain notable Islamic
power of the Sultans (Malay kings), British characteristics at the time of its birth. More
still acknowledged the significance of Islam so now that Islam has become its dominant
and Malay custom by not interfering in both national character. Grounded on this
matters. As highlighted by Case (2002), argument, it is clearly seen that subsequent
British mediated prominently and governments, and the current government,
specifically in appointing residents and have put Islam as a bench-mark to the
advisors to Sultans in order to administer the formation of the image of Malaysia.
Malay community leaving out issues of Therefore, these governments significantly
religion and custom because the constitution expanded their involvement in Islamic
clearly states that Islamic affairs and Malay affairs in an attempt to strengthen the
customs are under the different Sultans’ Islamic characteristic of the nation.
jurisdiction. Here are some examples of what one
In the contemporary time, however, may consider evidences of government
Malaysia is practicing a Westminster-style efforts at the Islamization of the country’s
parliamentary democracy with constitutional image: provision of greater support for
monarchy on the British pattern (Haneef, expanded coverage of Islam in the media
2001). The monarchy system remained in and in school curriculum; establishment of
the Malaysian regime system as a symbol of an International Islamic University (IIUM),
the sovereignty of the state. In relation to as well as Islamic studies faculties in various
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Copyright © 2014 TIARJ Publications. ISSN: 2310-337X
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The International Asian Research Journal 02(04): pp.51-62, 2014
of citizens to the control of international Apart from that, Nagata argues that
networks, thus, it is a force to be treated Institute for Islamic Understanding (IKIM)
with care, requiring domestication to the one of the most established Islamic
needs of the state. institutions in Malaysia also has task to
Thus, in recognition of the above and persuade non-Muslims and foreign investors
in the attempt to prevail on the sense of that Malaysia’s Islam is far from the
loyalty among the citizens, particularly the fanatical and fundamentalist variety found in
Muslims, to the nation, the Malaysian the Middle East or North Africa, and that
government introduced and implemented its Malaysia is a progressive country, not to be
own program of Islamization which is confused with more backward Muslim
domestic to the nation. A major part of this regimes elsewhere (Nagata, 1997:141). For
program involves public media campaigns Esposito and Voll (1996), IKIM also has the
and the introduction of specific religious additional benefit of both emphasizing
activities and strategies through national Islamic identity and distancing the
channel broadcast. Radio and Television government from Western values.
Malaysia (RTM) has been a potent force Moreover, to make sure that there is no bias
which did most of the broadcast mainly on message on Islam or misinterpretation, the
TV1 (Roff, 1998). The programs channelled government introduced two main media
in on the aspects of Muslims’ life for channels “Suara Islam (Voice of Islam) and
instance Qur'an readings and du'a' to open “Islam Vision” TV Service (Nagata,
and close the day's broadcasting; adhan 1997:142). Such composite views, has
(calls to prayer) at the fixed prayer times; shown that Malaysia has intention to put
daily hadith broadcasting; daily hadith itself in the world platform in order to have
presentations; magazine, discussion, and recognition and esteem.
'advice' programs; and regular news of V. The non-Muslims reaction
government Islamic activities (entitled Although the government has continued to
'From the Pusat Islam'). International emphasize religious plurality and has not
Islamic events of great consequence were imposed a single system of religion, the non-
well represented, including rebroadcasts of, Muslims remained nervous and feel uneasy
for example, hajj proceedings from Saudi about the implications of such trend. As
Arabia (Roff, 1998:227). pointed out by Neo (2006) in her article,
Furthermore, Roff states that Malay Nationalism, Islamic Supremacy and
Jabatan Kemajuan Islam Malaysia (JAKIM) the Constitutional Bargain in the Multi-
or the Department of Islamic Development, ethnic Composition of Malaysia, the Chinese
is seen as strengthening the role of Islam in are concerned about this movement towards
Malaysia by reinforcing the dakwah (Islamic Islamic supremacy which they feel threatens
call). All these scenarios illustrate some their rights as citizens in the country.
form of collective identity of Muslims in However, Esposito and Voll stress that
Malaysia in contrast to others. provisions safeguarding the use and
practicing of other religions were also
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The International Asian Research Journal 02(04): pp.51-62, 2014
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