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Early this year, I attended a Chinese New Year open house, organised jointly by the Hidayah Center (a dakwah [preaching] institution under IKRAM, a Muslim organisation) and the Malaysian Chinese Muslim Association (MACMA), with sponsorship from the Islamic Council of Selangor (MAIS, Majlis Agama Islam Selangor) and Mohd Chan Restaurant. Alongside a small exhibition about Islam in Mandarin and English, there were various cultural activities during the open house, such as Chinese traditional music performance, lion dances and Chinese calligraphy competition.
Indeed, in the last few years, as a way of disseminating Islamic message among non-Muslim Chinese, there is a growing trend of accommodating Chinese cultural elements in the Islamic preaching in Malaysia. Chinese-style mosques, Chinese Muslim preachers, Chinese halal restaurants and Chinese New Year celebrations are among the creative forms to promote the universality of Islam and to show that ‘there can be a Chinese way of being Muslim’.
Chinese Muslims are minorities in Malaysia, in which only 1 percent of ethnic Chinese are Muslims. In the past, ethnic Chinese who became Muslims were assumed to lose their Chinese cultural identity and become ‘Malay’. The recent emergence of Chinese Muslim cultural identities, which combine both Chinese cultural symbols and Islamic messages have challenged this widely held perception that ‘Chineseness’ and Islam are incompatible.
Unlike conventional dakwah activities, which aim at strengthening the faith of Muslims, Chinese Muslims dakwah movements aim to universalise Islam and invite non-Muslims to get closer to the Islamic faith. Differentiating Chinese ‘cultural’ traditions (budaya) from religious rituals (agama), Chinese Muslim leaders argue that Chinese culture does not contradict with Islamic principles. Instead, it can facilitate the spread of Islamic messages, which I call here ‘dakwah pendekatan budaya’ (preaching by using [Chinese] culture) or ‘cultural dakwah’.
Statements such as, ‘Chinese New Year does not belong to any religion and that it is a cultural event shared by all Chinese’ are commonly used by Chinese Muslims to justify their celebrations. A common belief in this school of thought is that many Chinese in Malaysia hesitate to become Muslim, because they are afraid of losing their Chinese cultural identity after conversion to Islam. By holding public Chinese New Year Celebrations, this group would like to diminish such worry, with the hope that more Chinese will convert to Islam, or at least get closer to Islam.
Many Muslim leaders endorse these celebrations, as long as such activities do not contain non-Islamic elements, such as deity worship and the consumption of non-halal food, for example pork and alcohol. They see Chinese New Year activities such as wearing red, giving ang pao and lion dance as cultural practices that do not contradict Islamic teachings. They also think get-together events, such as mutual visits, reunion dinners and open houses, fit well with Islamic values, and view these activities as promoting ‘silaturahim’ (maintaining good relationships).
Since 2010, working together with the Malaysian Chinese Muslim Association (MACMA), IKRAM has held various Chinese New Year Open House celebrations. IKRAM is a Muslim organisation in Malaysia, consisting primarily of well-educated, urban-based, middle-class and reformist-minded Malay Muslims. In 2013, the Selangor branch of IKRAM organised Chinese New Year celebrations in nine locations in Selangor: eight small open houses at different districts, all held at Chinese halal restaurants; and a grand one in a Chinese school. Remarkably, one of the key sponsors was the state-controlled Islamic Council of Selangor (MAIS, Majlis Agama Islam Selangor). I joined some of these celebrations, which were well attended by Malay and Chinese Muslims, as well as non-Muslim Chinese.
Chinese cultural elements and Islamic messages are strategically combined in such events. Let me describe one of these celebrations in detail. On 24th February 2013, the 15th day of Chinese New Year, more than one thousand people attended a grand Chinese New Year open house in the Chee Wen Chinese primary school in Subang Jaya. The organisers had chosen a Chinese school and not a mosque to hold this event, hoping that more Chinese would join without hesitation. Invited guest speakers included leaders from Chinese organisations, Islamic NGOS, and Hui Muslims working in Malaysia. There were three hosts for the event: one of them was of mixed Chinese-Malay parentage and the other two were Hui Muslim studying in Malaysia. Most of those involved in organising the event were – both Chinese and Malay Muslims – wore red. Halal Chinese dishes with a localised twist, including a 100-feet yee sang (a popular Chinese New Year dish in Malaysia) were served. The food was sponsored by Mohd Chan Restaurant, a Chinese halal restaurant.
Inside the hall, there were decorations of Chinese lanterns and Chinese calligraphy that read: ‘Allah is the Greatest’ and ‘Happy Chinese New Year’ in Mandarin. Various entertainment programs, including Chinese traditional music performance and lion dances were staged. There were also screening of videos, introducing Islamic teachings and sharing experiences of Chinese converts. MACMA Selangor also held a small exhibition about Islam in Mandarin and English. Qur’an, Islamic books and leaflets in Mandarin and English were available for free. Some volunteers also approached the non-Muslim Chinese who attended, asking their views on Islam and sharing the Islamic messages with them, in a subtle and indirect way.
The chairman of IKRAM Selangor Hassanuddin Mohd Yunus explains,
Islam is a universal religion. In the past, we have only conducted dakwah among Malay Muslims. This is our mistake. We have made Islam a Malay religion, which contradicts the universal value of Islam. We should share the beauty of Islam with ethnic Chinese, who are mostly non-Muslims. And the best way to spread Islamic messages to ethnic Chinese is by using cultural approaches. Chinese New Year is a cultural event, not a religious one. Therefore, we organise Chinese New Year open houses. We serve yee sang (a Chinese Malaysian dish). We give ang pao (red envelope with money). We want to show that Islam and Chinese culture are compatible. Masuk Islam itu bukan Masuk Melayu (convert to Islam is not equal to convert to ethnic Malay).’ (Interview, Hassanudin Yunus, 24 February 2013)
In Seremban (a small town, an hour-drive away from Kuala Lumpur), there was also a Chinese New Year dinner celebration inside the Al-Saadah Complex. The Seremban Al-Saadah Complex is a newly-completed Chinese-style mosque in Malaysia, initiated and sponsored by the Islamic Council of Negeri Sembilan (MAINS, Majlis Agama Islam Negeri Sembilan). Its architectural design was inspired by the Great Mosque of Xi An, in mainland China. Various Chinese features dominated both the exterior and interior design of the mosque complex, such as the Chinese-designed entrance gate, the Chinese garden, the courtyard and pavilion, the red pagoda-shaped minaret, red lanterns and Chinese calligraphy.
This mosque complex hosts various activities, such as religious talks, Mandarin classes, conversion ceremonies and cultural festivals. Remarkably, during the Idul Adha celebrations in 2011 and 2012, Chinese Muslim religious teachers presented their sermons in Mandarin (with translation in Malay on LCD screen) inside the mosque. Moreover, the mosque invited an Imam from mainland China to serve the mosque. The mosque committee is also planning to hold regular Friday sermons in Mandarin, beginning from the mid of 2013. If this plan comes true, the Al-Saadah complex might be the first mosque in post-independent Malaysia which conducts Friday sermons in Mandarin regularly.
In the past, it was quite difficult to imagine that a Muslim organisation would organise a Chinese New Year open house or an Islamic authority building a Chinese-style mosque simply because of the pervasive perception of Islam as the symbolic marker of Malay identity. Yet today, not only Chinese Muslims, but many Malay Muslims are enthusiastic in preaching Islam through the use of Chinese cultural symbols and practices.
What are the factors that have contributed to this emergence of cultural dakwah in contemporary Malaysia?
First, there is a growing expression of Chinese Muslim cultural identity among Chinese converts. In the past, many Chinese converted to Islam because of intermarriage or for economic reasons. Many of them came from lower middle-class background, were less educated and did not speak Mandarin. Therefore they were more easily assimilated into the Malay community. Today, there is an increasing number of urban middle-class and Mandarin speaking converts. They become Muslims out of religious interest and take their new religion seriously. They also prefer to maintain their Chinese identity. They see their Chinese culture as an important asset and a preaching strategy, which could facilitate them to share the Islamic message among non-Muslim Chinese. In addition, the recent influx of Hui migrants and students in Malaysia has also given confidence to local Chinese Muslims to cultivate their unique identity.
Second, there is increasing number of urban middle-class Malay Muslims who no longer rely on government assistance and who do not view Islam from an ethnicised perspective. In the past, generally, Malay Muslim organisations were not keen to preach Islam to non-Muslim Chinese. Certain groups were worried that when a Chinese converts to Islam, he or she can then obtain Bumiputra status and enjoy the extensive economic benefits associated with the status (which in reality, is not always the case). These groups also viewed Islam as their core identity marker, hence if a Chinese becomes a Muslim, he or she should also become a Malay. However, such perceptions have diminished in these recent years. Today, many middle-class Malay Muslims are well educated and do not depend on government assistance to make ends meet. They do not see Islam as a ‘Malay religion’, but a religion for all mankind. They state that Islam teaches Muslims against asabiyah (clanism/tribalism). They refer to Quranic verses and Hadith texts to highlight the universality of Islam.
Islam is highly controlled by the state in Malaysia. Some religious authorities even regulated the mosque architecture. Although there is not much public resistance towards these various forms of religious control, there are growing demands for diversity within Islamic expressions among urban Muslim youth. They do not want to see all the mosques built in similar pan-Islamic architecture, thus they support the construction of Chinese-style mosques. They do not want to just eat Malay food, thus they visit Chinese halal restaurants. However, it is uncertain whether this support for diverse cultural expressions of Islam will also lead to the greater pluralisation of Islamic discourses.
Certainly, cultural dakwah is a means for Malay Muslim organisations to expand their ‘faith market’ beyond their own ethnic group. Perhaps, it is also a reaction to the perceived threat of ‘Christianisation’ among Malay Muslims. In the last few years, some religious authorities have warned Muslims against the wave of ‘Christianisation’. In 2012, the Religious Office of Selangor (JAIS, Jabatan Agama Islam Selangor) even raided a church activity, which allegedly attempted to convert some Malay Muslims to Christianity. At the same time, some religious authorities have begun to sponsor the establishment of Chinese-style mosques and the celebration of Chinese New Year, as a way to disseminate Islamic messages to non-Muslim Chinese.
In Malaysia today, we are witnessing not only the emergence of ‘cultural dakwah’, but also ‘political dakwah’, ‘street dakwah’, ‘digital dakwah’, ‘food dakwah’ and so on. Recently, the Islamic party, PAS, has put focus not on its ‘Islamic state’ agenda, but on a ‘welfare state’, together with the slogan, ‘PAS for All’ to broaden its electoral support. In the last election, for the first time, there were non-Muslim candidates running under the PAS banner. There is also an increasing support of non-Muslims towards the Islamic party. During the last election campaigns, many non-Muslim Chinese publicly campaigned for PAS to the extent that some even put up the PAS logo as the display picture of their Facebook pages. Several PAS strategists welcomed this support of non-Muslims and see this as a form of ‘political dakwah’, which means spreading the Islamic messages through political engagement.
In the last ten years, there has also been a mushrooming of Chinese halal restaurants in Malaysia. Mohammad Chan Halal Restaurant and Sharin Low Seafood Restaurant are the two most successful cases. Both Mohammad Chan and Sharin Low do not see contradictions between making profit and preaching Islam. Sharin Low notes that he ‘berniaga sambil beribadah’ (does business while worshiping). All these dakwah methods share similar criteria – indirect, friendly and adaptive. Such attempts certainly could improve the perceptions of non-Muslims towards Islam, yet it is uncertain whether these efforts will convince more non-Muslims to become Muslim.
Amidst the concern of an increasingly puritan Islam or ‘Arabisation of Islam’ that is hostile to ethnic traditions, ‘cultural dakwah’ which promotes hybrid forms of Islamic manifestation reaffirms the cultural inclusivity of Islam in Malaysia. Indeed, the successful stories of Chinese-style mosques, halal restaurants and Chinese New Year celebrations show that many Malay Muslims no longer equal Islam to a Malay religion. There are also various transnational dimensions of ‘cultural dakwah’, such as building mosque with reference to the design of old mosques in mainland China, and inviting a Hui Muslim from China to become an Imam in Malaysia.
The promoters of ‘cultural dakwah’ differentiate ‘ethnic practices’ from ‘religious ritual’ to preach Islam by using Chinese cultural approaches. By doing so, they make Islam appear more universal and inclusive. However, such ‘culture-religion’ distinction has limitations and can be problematic, especially when it comes to defending contentious practices. For example, the notion of a ‘culture-religion’ distinction might be convincing enough to justify the Chinese New Year ‘cultural’ celebration, yet it is inadequate to defend Muslims practicing yoga (which some Islamic authorities in Malaysia deem to contain Hindu elements and are therefore un-Islamic), and to protect the rights of Christians to use the term ‘Allah’ in the Bible. In other words, while many promoters of ‘cultural dakwah’ accept cultural diversity, provided it falls within specified ‘orthodox’ boundaries, yet they might hesitate to cross religious boundaries, observe non-Islamic rituals and endorse alternative interpretations of Islam.
Hew Wai Weng is a research fellow at Zentrum Moderner Orient, Berlin.
Can anyone explain why this is so very different from attempts by the Christian religion to spread its influence.
Is the author saying we should be worried?
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Just like Islam is a religion that enticed and force, Chinese New Year is not a cultural event but a calendar of year calculated from events deep in superstition and religion. Many convert into religion and try to make believed their self conscious without realizing of what their true self is.
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The Chinese hybrid calendar, based on lunar and solar events, is utilitarian and “scientific”. You seemed to confuse it with “the book of common” that determines the “appropriate dates for all human events such as wedding, burial, etc. according to Chinese astrology. The CNY, calculated based on lunar cycle, is equivalent to January 1st. A secular, cultural celebration.
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In this well-written article, I have some issues with the conclusion, especially the final sentence in the final paragraph.
“In other words, while many promoters of ‘cultural dakwah’ accept cultural diversity, provided it falls within specified ‘orthodox’ boundaries, yet they might hesitate to cross religious boundaries, observe non-Islamic rituals and endorse alternative interpretations of Islam”
Are you meaning that religious authorities should endorse praying at temples?
Obviously, the religious authority would never cross the religious boundaries, much like the Pope would not perform prayers in the Masjidil Haram.
Please enlighten us with your conclusion.
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Likewise, many Chinese Malaysian do not know “who” they are as they are moulded or being doctrine from young to be a “freethinker” although some will confessed in their IC that they are Buddhist. So can you blame some of them who achieved their spiritual goal and purpose in Islam?
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Steven, you are right, in which the Chinese calendar is used for fortune telling & cultural, as well as religious & cultural celebrations.
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Malaysia celebrates a wide varieties of cultural, ethnic, religious events, amounting to more than twenty holidays per annum. NOT ONE is on the Malay culture. As the Chinese are defined by their culture, embracing Islam would mean abandoning their ethnic identity.
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Dear stewoolf,
Embracing Islam would not mean abandoning ethnic identity. There is a Chinese community in China who embraced Islam for over hundreds of years yet retaining the Chinese identity. In fact, the article mentioned this Community, the Hui people. In fact, some of the kung fu martial arts, one of the most famous cultural legacy of the Chinese, is created by Hui people.
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I think all readers of NM who are not Malaysian should be aware of this….
There is a hugh difference between being a Muslim in China Vs being a Muslim in Malaysia. In CHina, a muslim is just another person or citizen. In Malaysia, a muslim will become a “Bumiputra” with all kinds of special previlages. However in order to get that, one has to adopt “malay” cultural norms.
For reference, check out all the “Indian Muslim” bumiputras.
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Unlike other Muslim minorities in China, the Hui, believed to have origin in Central Asia, affiliated with the Chinese, adopting their cultural practices, inter-marrying Hans and converting the in-laws to Islam. Thus, developed a unique ethnic identity such that the Chinese misnomer Islam as “Hui Jiao”(the religion of Hui). Only in recent years, the local Chinese press in Malaysia replaced this term with “E Si Lan” (Islam).
No one bats an eye when a Chinese adopts Islam (or Christianity, etc.). They would flinch when he wear a songkok. Adding an “Abdullah” to his surname would be an outright INSULT, unless, of course, he cedes to be a Chinese.
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To Neptunian,
I am not aware simply by adopting Islam confers you the special rights of the Bumiputra, and if point our discussion in that direction, it would be non-constructive in terms of this discussion.
To steewolf, and your point is? The examples you have given shows that people from other races, for example, Chinese, may adopt Islam while retaining cultural identity.
The article itself mentioned that Islam in Malaysia is tightly regulated, which in my opinion, can become a major hurdle in universalising Islam in Malaysia, which led to the practice of adding Abdullah to the surname. This practice is not commonly practised in other parts of the world and some, like Dr Mohd Asri, argued to abandon this practice altogether.
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Hi, Fahmi: The Hui is considered as a NON-CHINESE ethnic group, specifically designated as such. There is a concept of “separation of culture and religion” in Chinese, which is alien to Malays as they fused their religious practices as part of their culture since adopting Hindu-Buddhism, predating Islam. The Malaysian Chinese express negative connotation on the Malay-Muslim’s “Arabisation” as they believe it is a cultural degradation. (What happens in the Arab world does not exactly garner much admiration!?) The Malay-Muslims would vehemently object to Malaysian Chinese-Muslims’ performing some Chinese cultural/spiritual rituals as un-Islamic. The author seems to be fudging on this issue in his last sentence which duly confuses the readers, including Cik Fahmi. The Chinese believe the problem AND solution lie on one’s culture. The Malays believe THE solution is in Islam. I believe nothing is as simple as such.
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Thank you, that is enlightening.
I would like to point out that all Muslims, not just Malay-Muslims, would object to any spiritual rituals if it has no basis in Islam. That is the concept of shirk in Islam.
As a Muslim, your spiritualism must come from the understanding and belief of the oneness of Allah and He is The Provider and Giver of all sustenance.
Muslims believe the solution and salvation only comes in Islam and surrendering to Allah.
Malays may not believe so.
Nevertheless, this is the limit of tolerance taught in Islam. Any form of cultural practice is acceptable provided that it does not cross this line.
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I would also like to point that both Arab and Malay culture lost a part of their culture with the advent of Islam when they went against Islamic values.
Main puteri has been banned by Islamic authorities. The Bodleian Library has some examples of amulets used by Malays on their ships.
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Exactly my point. Losing part of their culture to adopt Islam is unthinkable in the Chinese context. For example, ancestral worshiping. Some considered it cultural or spiritual and NON-religious. JAKIM probably won’t agree. (Chinese Catholics in Sabah christianise it, lighting white candles, singing hymns, etc.) This TOP the long list why Islam has no mass appeal to Chinese, as well as Japanese and Koreans.
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I am not aware simply by adopting Islam confers you the special rights of the Bumiputra, and if point our discussion in that direction, it would be non-constructive in terms of this discussion.
Translation: Don’t get uppity with me, dhimmi, or I’ll be forced to threateningly wave my kris in your face.
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Dear Lleij,
Huh? As in, what?
The point I was trying to elucidate there is about the special rights of the Bumiputra is a contentious issue, and such issues may derailed the topic of discussion from one on religion into the politics. I fear continuing on the debate from that angle would be counter productive and not constructive for this conversation.
I would like to point out that I have never own myself a kris, nor do I call any non-Muslims in Malaysia as dhimmis, nor do I know any person in Malaysian referring to anyone as dhimmis, nor do I understand why dhimmi is a derogatory term, which is, I assume, what you meant.
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Your false politeness irritates as much as your false ignorance. You know as well as I that in Malaysia the religious is the political.
And who are you to decide just what discourse is “productive” or not? When considering the many Buddhist, Christian, and Hindu places of worship burnt to the ground when it was felt that these minorities were being too “contentious,” the history behind your not-so-veiled threat can’t be ignored. So kindly do not insult our intelligence, for the import of your words are clear in this context.
And that, my friends, is the problem in a nutshell.
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With regards to my pretense politeness, I believe that it is possible to be civil in a conversation despite having a different opinions. If you don’t believe so, then it is up to you.
In the context of Malaysia, I have to ask you with evidence that Malaysia burns down places of worship for minorities. That is a serious accusation that should not be thrown lightly.
There has been cases of places of worship being torn down, but each individual case is isolated and have different background reasons.
I cite the recent case of the temple in Seksyen 19, Shah Alam. The temple was illegally built on the council’s empty plot. However, the state was willing to negotiate to have it remove to another plot.
I urge you not to put words into my mouth. I have not threaten anyone nor do I plan so.
Dhimmi, a term means protected, is a concept under previous Islamic rules that a non-muslim person who is living in the State and paying a tax.
Modern scholars would argue that a dhimmi is pretty much the same as a citizen. You pay your taxes, and you have your rights guaranteed in the state.
In fact, under the Islamic rule, the minorities are free to practice their religion, customs, own properties and enterprises, and hold their own court (to have their own legal system).
Some even hold office under the Khalifah.
So, why is it derogatory? Pray explain.
Even more importantly, it is a word not currently in use, as we are adopting the Western ideas of state and citizenship instead of the Islamic model.
So, at present, no Buddhists or Hindus in Malaysia are dhimmis. We don’t use the term at all. So, why are we talking about dhimmis at all?
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Hai Fahmi,
Not knowing this, I gather that you are not Malaysian then. BTW, I am not pointing this discussion in any direction. I just want to point out that, this is a very very important distinction between being a Muslim in China vs being a Muslim in Malaysia.
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I would like to affirm that I am a registered voter in Malaysia, thank you very much.
And I recognise that there is a distinction being a Muslim anywhere in the world, as being a Chinese anywhere in the world.
Extravagant Chinese culture like Lion Dance and Ghost festivals are not being done in some countries.
I understand that there is a socio-political ramification with embracing Islam, but there must be a distinction between the ramification brought on by Islam itself (meaning that being taught in Islam) and those brought on by the authorities in charge.
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With regards to my pretense politeness, I believe that it is possible to be civil in a conversation despite having a different opinions. If you don’t believe so, then it is up to you.
Attempting to browbeat interlocutors out of discussing a germane topic that you happen to find “contentious” is not civility.
In the context of Malaysia, I have to ask you with evidence that Malaysia burns down places of worship for minorities. That is a serious accusation that should not be thrown lightly.
Are you serious? Here are just two examples: 1, 2.
So, why is it derogatory? Pray explain.
You are either being obstinate or are ignorant of the second-class treatment of non-Muslims that is mandated by Sharia. I suggest you reread Sura 9:29 of the Qu’ran and the related commentary and hadith. Yes, non-Muslims would be free to practice their religion, within limits, but this price comes not only with the jizya tax (a tax that Muslims do not have to pay), but institutionalized humiliation that specifically denies equal rights and dignity.
Even more importantly, it is a word not currently in use, as we are adopting the Western ideas of state and citizenship instead of the Islamic model.
So, at present, no Buddhists or Hindus in Malaysia are dhimmis. We don’t use the term at all. So, why are we talking about dhimmis at all?
Are you speaking for all Muslims or just all Malays? Where do you get the knowledge that one doesn’t use the word at all? Just because you slept through your Arabic classes, doesn’t mean is as ignorant of the term as you. Furthermore, The statement that Malaysia is moving more toward a “Western” model is ludicrous, just as your statement that Buddhists and Hindus aren’t “dhimmah,” the spirit of the law.
The reason we are discussing dhimmitude is that the Bumiputra system is a quasi-secular, ethno-religious manifestation of the institutionalized humiliation, infliction of hardship, and threat of physical violence that is mandated by Sharia. The impetus for this humiliation is to provide incentive for non-Muslims to convert to Islam, upon which the humiliation of dhimmitude would cease. It is extremely perverse that in Malaysian bumiputra-tude that the ethnically Chinese Muslim doesn’t even have this opportunity; forever relegated to the status of second-class citizen due to his ethnic and linguistic heritage; in complete opposition to the strong anti-racist message of Islam, which argues against distinctions between believers.
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It would be politically incorrect to continue using this term.
I wish to highlight, that this festival is commonly, ” Known as the Spring Festival in PRC, China, ‘Tet in Vietnam and ‘Sol’ in South Korea ”
It is a festival celebrated by many asians of non chinese descent, the Vietnames call it Tet and the Koreans Sol, many nations in asia celebrate that too especially in the northern hemisphere. The indiscriminately used term, ‘Chinese New Year’, had come from the largely english speaking overseas chinese who are half the time coining words from the chinese language they do not fully understand themselve.
The name Chinese New Year caught on because the Chinese had made up the largest proportion of foreign asian immigrants around the world. Had it been the Koreans being the largest in number, it would be known as Happy Korean New Year ! And likewise known as Happy Vietnamese New Year had it been the vietnamese who made up the majority of the asian immigrants around the world. Logical ?
The Spring Festival is an occasion that marks the change of season, the end of winter, and it tells the farmers when to prepare the seedlings for sowing, in time for the summer harvest before the next cold sets in.
You might find it interesting, the chinese themselves ( especially the 1.6 billion in China ) do not call it Chinese New Year but, ‘Spring Festival’ or ‘the Lunar New Year’. The oriental calendar is derived from the rotation of the moon not the sun.
Refrain from that term, to be more inclusive as it is a celebration for all, not just the chinese and that includes all of us. We had enough discrimination and let us not exclude others who share this festival in the same spirit.
I hope you take my comments positively and it is written with no intention to injure.
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hi, thank you for your interest and writing by looking deep into what Islamic dakwah in Malaysia is doing. Not so many writers actually really write about it. i personally appreciate yourself trying to write about it. any way, the presentation of this article is quite inadequate in picturing what really Islam is, and what dakwah emphasizes in Islam. i would suggest that you get advised from the islamic scholar before write something you are not familiar of. Islam is universal. As a Muslim ,no culture or races is better than the other. no malay is better than the chinese or the chinese over malay. no whites better than the black or the black over the white. The closeness to Allah is the only mesurement. In islam, whatever culture we are as long as it is not againts the fundamental teaching and believe in Islam, it is not a problem. this is why they do the cultural association in dakwah so that people understand . dakwah is to give true message of Islam in whatever way , be it cultural, education, our way of social communication, our good lifestyle that could be example to others, etc. The acceptance of people towards ISlam is their own decision ,there is no compulsion , muslim duty is only to deliver the truth . as long as the message is true That :there is no God but Allah and Muhammad is His messenger , so whatever communication way of dakwah which is not against this basic, then it shouldnt be a problem.
p.s : yoga do consist of something againts the core Islamic faith , but for the rest is fine, then it s fine
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Very interesting observation Zye — the closeness to Allah is the only measurement.
I was just wondering, in practical terms, who, in your view is closer to Allah — Najib Razak or Lim Guan Eng?, and why.
Thanks
Greg
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It is great to learn again about the tolerance of Islam, when you write: “no culture or races is better than the other. no malay is better than the chinese or the chinese over malay. no whites better than the black or the black over the white. The closeness to Allah is the only mesurement. In islam, whatever culture we are as long as it is not againts the fundamental teaching and believe in Islam”. But, what about those who do not endorse or follow Islam? Folowing the aboe argument it implies that they are on a lower status. There goes the tolerance of Islam. I am fully convinced that Islam is in fact hghly tolerant. However, it seems that many Muslims find such a tolerance only for those, who follow their believe and their interpretation.
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Zye did not even say which version of Islam, his, sunnis, shite, ismailis or some other. BTW, each sect or group treats the other as enemies and willing kill them on any excuse. You are so right about the tolerance out the window bit, but it goes further. One even has to be in the “correct” sect!!
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The Complicating thing is People of Influence and Power Create and Erect Boundaries with their own Agendas,( mostly Personal, out of Greed, Power )for Different Purposes.
When Universalising Islam or any Religion in a Society that Can Move together as One Cohesive Entity, its Value and Purpose that Attracts and Fits into one another is Central.
If telling the Truth is the Value and Promoting Peace and Livelihood are the Intended Purposes, then Islam or any Religion or Belief/Ideology can have Universal Appeal and Acceptance, because it is BORDERLESS and is what Humanity has Been Searching For, Since in Existence.
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