By James Chai
Interfaith dialogue in Malaysia is flagging due to past controversies associated with such activities.
In March 2023, Hannah Yeoh, the Minister of Youth and Sports, was embroiled in the Jom Ziarah Gereja (Let’s Visit a Church) controversy. The programme was part of a larger initiative to foster interfaith understanding. However, the minister was accused of proselytising Christianity to Muslim youth, even though she subsequently clarified that no Muslims were involved. As a result, the minister had to answer to Parliament and the police. She had to cancel the programme, and reassign other programmes to other ministers to avoid similar religiously-charged claims.
The controversy highlights the wider difficulties surrounding interfaith activities in recent years. There have been state prohibitions on visiting houses of worship. In September 2023, the indie film “Mentega Terbang”, which portrayed a Muslim teenager questioning her faith, was banned for alleged violations of Islamic beliefs. Unsurprisingly, these restrictions come amid rising religious polarisation, especially among the youth.
Merdeka Center surveys between 2019 to 2024 reveal that Malaysian youth trust individuals from their own ethnic and religious groups more than those outside them. However, social psychologist Ananthi Al Ramiah has found that exposure to other religions “significantly reduced” negative perceptions among highly religious respondents. Given that 69 per cent of Malaysians deemed religion “very important” in 2022, interfaith activities remain crucial in fostering understanding in a multireligious country.
Notwithstanding, interfaith activities have had a chequered history in the past five decades. Formal interfaith organisations started around the 1970s. The first known interfaith conference, The Role of Religion in Nation Building, was organised by the Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) in 1984. It is claimed that these dialogues were largely a reaction to the “Islamisation process beginning in the early 1970s” in Malaysia. Islamic non-governmental organisations (NGOs) subsequently formed the Islamic Outreach ABIM Centre (IOAC) in 1987. In the 1990s, there was an expansion of interfaith efforts including other dialogue and academic-based initiatives.
However, interfaith efforts today are flagging. The Malaysian Interfaith Network (MIN), which coordinated high-profile dialogues for over 20 NGOs, has been inactive since 2020. The Interfaith Harmony Committee was only recently activated after years of dormancy. Conversations with NGO leaders indicate that interfaith activities remain scarce. Data on interfaith activities is difficult to find, due to sensitivities and lack of organisation.
The decline in interfaith activities stems from the history of past discussions and dialogues on major interfaith issues, which have been highly controversial and confrontational. For interfaith groups, several key issues — such as voluntary and forced conversions, apostasy, the use of “Allah” by non-Muslims and the destruction of religious sites — were too explosive to be discussed.
A pivotal moment came in 2005 when the Malaysian Bar Council (MBC) convened a national conference to discuss a bill to establish a national interfaith commission. A coalition of Muslim NGOs boycotted it. The Allied Coordinating Committee of Islamic NGOs (ACCIN) argued that MCCBCHST’s proposals — the ideas of which are similar to the MBC bill — threatened Islam, allegedly facilitated apostasy and allowed Muslims to renounce Islam. In response, then-prime minister Abdullah Badawi abandoned the bill. He shifted the focus to smaller-scale interfaith interactions, such as open houses during major festivals.
These incidents set a challenging precedent. As a result, NGOs now pre-emptively reject interfaith dialogue proposals amidst heated debates, such as during the court ruling relating to the use “Allah” by non-Muslims in 2021. Such a sensitised climate has led to increased religious polarisation, heightened fear among minorities, distrust between faith groups, and wider institutional reluctance to address sensitive issues.
The decline in interfaith activities stems from the history of past discussions and dialogues on major interfaith issues, which have been highly controversial and confrontational.
The hierarchy of religion also makes interfaith activities difficult. The Constitution prescribes that Islam is the predominant religion, with state-sponsored institutions such as the Department of Islamic Development Malaysia (JAKIM) and the National Fatwa Council (JKFMKI) governing Islamic affairs. Other laws widen the inequality between Islam and other religions. For example, it is a crime for non-Muslims to proselytise to Muslims, but there are no corresponding laws regarding the opposite.
Additionally, certain religious scholars contend that interfaith dialogue contradicts religious monism, that there is only one ultimate religion and God. Syamsuddin Arif has argued that the implicit assumption behind interfaith dialogues — that all religions are equal — would risk Muslims leaving Islam and lead into theological confusion. This view might be overly simplistic, as interfaith dialogues may be used for mutual understanding rather than theological compromise. However, the prominence of Arif’s views shows that they may be a widely held perception within the Malay-Muslim community.
There are historical, institutional and doctrinal reasons behind the “scarcity” of interfaith dialogues in Malaysia. At present, interfaith activities exist in a controlled format, either by expert NGOs or by the government. For instance, the Interfaith Youth Alliance held a one-day residential programme for 45 youths, while Prime Minister Anwar Ibrahim’s interfaith activities under his Madani government include the Conference of Religious Leaders 2024. In addition, Anwar has established a ministry, agencies, and committees on ethno-religious harmony. These activities have enjoyed moderate success but have limited reach.
In a multifaith country like Malaysia, conflicts and heated debates between religious groups are almost unavoidable. Past controversies have heightened fears and sensitivities in society, Yet, the avoidance of interfaith engagement exacerbates the problem further, leading to a vicious cycle of religious tensions.
While there may be issues of co-option, Anwar Ibrahim, who has legitimacy in interfaith dialogue, should restart these formal conversations. It would be wise for the government to encourage grassroots interfaith activities within permissible guidelines. Interfaith dialogues are, by nature, sensitive and delicate. However, the establishment of dialogue guidelines may help build confidence and momentum again, especially during peaceful downtimes.
James Chai is a Visiting Fellow at ISEAS – Yusof Ishak Institute and a columnist for MalaysiaKini and Sin Chew Daily.
– Source: Published By FULCRUM; fulcrum.sg
