




(A Malaysian Malay Muslim) Azhar Harun posted :
This is exactly the spot where my daughter's tutor sits when he comes to tutor her.
He is a pious Christian. His free times are spent on missionary works. And when he is at my house, he has to sit under those frames.
Did he complain that I was trying to convert him? Or that those Arabic names for Allah and Muhammad would lead him astray from his faith? Or that they would "rosakkan aQidah saya?"
Did he ever request that his sitting be changed? Or that those frames be moved away or at least be covered by a batik sarong?
Did he ask me to "respect" his faith? Or not to "insult" him or his faith?
Well, he never did. Not even a word about those.
That raises a question. Why is it that many Muslims in Mesia nowadays demand to be "respected" just because they are fasting? Why the need to close school canteens during Ramadhan? Why must non-Malay pupils be asked to drink behind closed doors and even in the toilet? Just because our kids are learning how to fast? Well, aren't the non-Malay kids as well?
I don't care whether the minum-air-kencing statement was a joke. That misses the point.
The point is why must non-Malays adjust their life to facilitate us, Muslims Melayoos, to fast?
If that was necessary, why don't we ask our non-Malay brothers and sisters not to study too hard so that we the Melayoos could at least get respectable marks during exams compared to them? Ask them to "respect" our inability to get good exams results? (I am not saying ALL of us are unable lah...so please don't get emo with me here).
Or ask them not to work too hard so that they don't make too much more money than us.
I call it self-pity.
Which is, a pity, really.
https://www.facebook.com/photo.php?fbid=10153127258514830
Recent religious controversies in Malaysia point towards an increasing influence of Islam that affects the rights of minorities and non-Muslims, a trend that appears to be in line with the government’s agenda as it seeks to retain the popular vote.
During the recent SEA Games in Singapore, Malaysian gymnast Farah Ann Abdul Hadi was berated online for wearing a leotard, despite winning gold medals for the country. On Monday, two women were denied entry into the Selangor state secretariat building for wearing skirts that were deemed inappropriate. It comes less than a month after the Road Transport Department told another woman to wear a sarong to cover up her legs if she wanted to be served and another report yesterday of a similar incident at a hospital in Petaling Jaya last week.
These incidents over dressing — or lack of it — have created an uproar among Malaysians, with some defending the gymnast and the women. There are also many other instances that suggest the authorities are stepping up efforts to enforce the practices of Sunni Islam as part of the government’s long-running Islamisation policy.
For instance, the Kedah Islamic Religious Department announced that, beginning this month, Muslims who fail to perform Friday prayers three times in a row can be fined not exceeding RM1,000 (S$360) or jailed for up to six months, or both.
This comes after a report in Bernama last month that the Home Ministry has banned four books authored by novelist Faisal Tehrani, as they were found to have contained Shia elements and contravened the teachings of Sunni Islam.
The larger aim of the ruling Barisan Nasional (BN) coalition in institutionalising Sunni Islam in the country is to counter the opposition Parti Islam Se-Malaysia (PAS) in winning the hearts and minds of the Malay Muslims.
The policy has led not only to the expansion of the Islamic bureaucracy, but has also undermined the Constitution’s secular foundation. What are the origins of such a policy and what does it mean for Malaysians at large?
Islamisation policy unofficially started when Malaya (Malaysia) became independent in 1957. The Malaysian government expanded its Islamisation efforts in the early ’70s by instituting a number of Cabinet-level offices and national Islamisation policies. The worldwide Islam revivalism in the ’70s also contributed to the general Islamisation process in Malaysia.
Since the ’80s, the government has aggressively championed Islamisation policies under three Prime Ministers, namely “Penerapan Nilai-Nilai Islam� (Inculcation of Islamic Values) under Dr Mahathir Mohamad; “Islam Hadhari� (Civilisation Islam) under Mr Abdullah Badawi; and Islam “Wasatiyyah� (moderation in Islam) under Mr Najib Razak.
These policies helped spread Islamic education in local universities to produce talent with the required knowledge and skills in Islam. At the same time, graduates of these programmes have been systemically recruited into the public bureaucracy to protect, strengthen and spread Islam. This has pushed the rapid expansion of Islamic bureaucracy and institutionalised Islamic law to an extent that was unimaginable in the pre-colonial era.
Since the ’90s, the Islamic bureaucracy, supported by the BN government led by the United Malays National Organisation (UMNO), has been enforcing Islam on Muslims through moral policing based on an adherence to the Sunni doctrine of Islam.
UMNO’s push for Islamisation is politically motivated, based on its belief that the party must act as a bastion of the Islamic faith to boost political support among Malay Muslims, who make up the majority of the population.
The latest initiative coming out of the close collaboration between UMNO and the Islamic bureaucracy is the proposed implementation of the Syariah (compliance) Index. Launched in February by Mr Najib, the index complements Islamic governance through a more comprehensive Syariah yardstick in eight major areas, namely legal, politics, economy, education, culture, infrastructure, environment and social. This will further strengthen UMNO as the defender of Islam in Malaysia.
UMNO has also showed tacit support for PAS’ move to introduce hudud law (Islamic criminal law) in the state of Kelantan. Again, the move is politically motivated, aimed at putting pressure on fault lines within the opposition Pakatan Rakyat (PR) coalition. UMNO’s strategy appears to have paid off, with PR now in tatters over disagreement on the hudud issue.
This will definitely give an advantage to the ruling BN at the next general election. And if the move to implement hudud law is passed by Parliament, Malaysia will enter a new phase of Islamisation policy and political Islam.
The Islamisation policy in Malaysia has several aims.
The first is to make Islam a special religion, unlike in secular countries, with a special state-sponsored Islamisation policy. This allows for the federal and state governments to establish departments, agencies, education institutions and courts to manage the policy’s affairs and fund its activities.
This expansion of Islamic bureaucracy goes hand in hand with the agenda to turn Malaysia into an Islamic state.
Second, it enforces the Sunni Islamic teaching to all Muslims in Malaysia through the Syariah Index and the fight against any other type of Islamic teaching such as Shiism and Liberal Islam. This adversely affects the practice of pluralism and intra-religious freedom in Malaysia.
Third, it provides more power to the Islamic bureaucracy in monopolising the interpretation of Islam through the Administration of the Islamic Law Act. Thus, Islamisation has also had significant ramifications on non-Muslims in practising their religion, as demonstrated by the “Allah� issue, where the Catholic Church has lost a legal battle to use the word.
Finally, it essentially gives legitimacy to the BN government, which works closely with the Islamic bureaucracy, for championing the issue of Islam against other Islamisation agendas by opposing political parties, particularly PAS, and civil society movements. UMNO believes that as long as the party is championing Islam, it will always have Malay-Muslim support.
Clearly, Islam will continue to play an important role in determining the future of politics and ethnic relations in Malaysia. Unfortunately, the religion will be exploited to benefit those in pursuit of power and dominance, with adverse consequences for the secular foundation of the Malaysian Constitution, leading to the marginalisation of the non-Muslim communities.
ABOUT THE AUTHOR:
Dr Mohd Azizuddin Mohd Sani is an associate professor at the School of International Studies at Universiti Utara Malaysia. This commentary is adapted from an earlier piece in The Trends in Southeast Asia, published by the Institute of Southeast Asian studies.
http://www.todayonline.com/world/asia/using-islam-score-political-points?singlepage=true


Calling it “absolute nonsense�, former minister Zaid Ibrahim rubbished claims that Malays in Malaysia were marginalised, saying the race formed the biggest demographic group in the country and have “full control� of the government and its machinery.
The lawyer-turned-politician compared Malaysia’s treatment of Malays to those in Singapore and said those in the island republic did not receive any “special treatment� but seemed to enjoy a better qualify of life because their leaders practised transparency and meritocracy.
“In Malaysia, Malays are happy to let their leaders make all the money as long as they promise to ‘defend’ bahasa, bangsa and agama,� he said in a blog post yesterday (June 24), using the Bahasa Malaysia words for “language, race and religion� respectively.
“I can’t wait for Malays here to be like Singaporean Malays,� he added.
Mr Zaid’s latest post was in response to a report by a news portal which he said had incorrectly interpreted his tweet last week suggesting that he did not mind Malays here being marginalised like in Singapore, as long as they do not become extremists like the Taliban.
He clarified that he meant Prime Minister Najib Razak is making Malays to be like the Taliban, but if Malays here grew to become like Malays in Singapore, then Mr Zaid said he would be happy to support the embattled prime minister.
Mr Zaid also said that Malays here are “first-class citizens at least on paper� but many have not been able to reap the benefits of first-class treatment because they do not have a good government with honest leaders.
“Our leaders are free to sell government assets cheaply or expensively depending on how they have arranged the ‘take out’.�
“If discovered, they can say it was for the party, for elections or even fisabilillah (“for the sake of Allah�),� he said.
He conceded that in some ways Singaporean Malays are “worse off than� their counterparts in Malaysia as they are not accorded “special treatment�.
However, he said their leaders are clean and the transparent system of government there means it is a lot more difficult to siphon off public money for private use.
“That’s what Malays here need. Good government with good, clean and honest leaders,� he said.