The Constitution provides for freedom of religion; however, the Government places some restrictions on this right. Islam is the official religion; however, the practice of Islamic beliefs other than Sunni Islam is restricted significantly.
There was no change in the status of respect for religious freedom during the period covered by this report. Religious minorities generally worship freely although with some restrictions. The Government enforces some restrictions on the establishment of non-Muslim places of worship and on the activities of political opponents in mosques.
The generally amicable relationship among believers in various religions in society contributed to religious freedom.
The U.S. Government discusses religious freedom issues with the Government in the context of its overall dialog and policy of promoting human rights.
Section I. Religious Demography
The country has a total area of approximately 127,000 square miles, and a population of just over 23 million. According to government census figures, in 2000 approximately 60.4 percent of the population were Muslim; 19.2 percent practiced Buddhism; 9.1 percent Christianity; 6.3 percent Hinduism; and 2.6 percent Confucianism, Taoism, and other traditional Chinese religions. The remaining percentages were accounted for by other faiths, including animism, Sikhism and the Baha'i Faith.
Non-Muslims are concentrated in East Malaysia, major urban centers, and other areas.
In April 2002, the Human Rights Commission (Suhakam) initiated an interfaith dialog aimed at promoting better understanding and respect among the country's different religious groups. Participants included representatives from the Malaysian Islamic Development Department, the Malaysian Ulama Association, and the Malaysian Consultative Council of Buddhism, Christianity, Hinduism and Sikhism (MCCBCHS).
Section II. Status of Religious Freedom
The Constitution provides for freedom of religion; however, Islam is the official religion, and the practice of Islamic beliefs other than Sunni Islam is restricted significantly. In September 2001, the Prime Minister declared that the country was an Islamic state (negara Islam). Religious minorities include Buddhist, Christian, Hindu, and Sikh communities. Government funds support an Islamic religious establishment (the Government also grants limited funds to non-Islamic religious communities), and it is official policy to "infuse Islamic values" into the administration of the country. The Government imposes Islamic religious law on Muslims only in some matters and does not impose Islamic law beyond the Muslim community. Adherence to Islam is considered intrinsic to Malay ethnic identity, and therefore Islamic religious laws bind ethnic Malays.
The Registrar of Societies, under the Ministry of Home Affairs, registers religious organizations. Registration enables organizations to receive government grants and other benefits.
In May 2001, the Government decided not to approve the Falun Gong Preparatory Committee's application to register as a legal organization. However, the Government has not prevented Falun Gong members from carrying out their activities in public.
For Muslim children, religious education according to a government-approved curriculum is compulsory in public schools. There are no restrictions on home instruction.
Several religious holidays are recognized as official holidays, including Hari Raya Puasa (Muslim), Hari Raya Qurban (Muslim), the Prophet's birthday (Muslim), Wesak Day (Buddhist), Deepavali (Hindu), Christmas (Christian), and, in Sabah and Sarawak, Good Friday (Christian).
During the 1999 controversy over the proposed new guidelines on non-Muslim places of worship (see Section II), the MCCBCHS and the Federal Territory Counseling and Service Center separately urged the Prime Minister to create a national "inter-religious" council; howver, no such council had been created by the end of the period covered by this report.
Restrictions on Religious Freedom
Muslims who wish to convert from Islam face severe obstacles. For Muslims, particularly ethnic Malays, the right to leave the Islamic faith and adhere to another religion is a controversial question, and in practice it is very difficult for Muslims to change religions. The legal process of conversion is unclear; in practice it is very difficult for Muslims to change their religion legally. In 1999 the High Court ruled that secular courts have no jurisdiction to hear applications by Muslims to change religions. According to the ruling, the religious conversion of Muslims lies solely within the jurisdiction of Islamic courts. In April 2001, a High Court judge rejected the application of a Malay woman who argued that she had converted to Christianity, and requested that the term "Islam" be removed from her identity card. The judge ruled that an ethnic Malay is defined by the federal Constitution as "a person who professes the religion of Islam." The judge also reaffirmed the 1999 High Court ruling and stated that only an Islamic court has jurisdiction to rule on the woman's supposed renunciation of Islam and conversion to Christianity. The ruling makes conversion of Muslims nearly impossible in practice.
The issue of Muslim apostasy is very sensitive. In 1998 after a controversial incident of attempted conversion, the Government stated that apostates (i.e., Muslims who wish to leave or have left Islam for another religion) would not face government punishment so long as they did not defame Islam after their conversion. The Government opposes what it considers deviant interpretations of Islam, maintaining that the "deviant" groups' extreme views endanger national security. In the past, the Government imposed restrictions on certain Islamic groups, primarily the small number of Shi'a. The Government continues to monitor the activities of the Shi'a minority.
In April 2000, the state of Perlis passed a Shari'a law subjecting Islamic "deviants" and apostates to 1 year of "rehabilitation" (under the Constitution, religion, including Shari'a law, is a state government matter). Leaders of the opposition Islamic Party have stated that the penalty for apostasy should be death.
After the November 1999 national elections, the Government significantly expanded efforts to restrict the activities of the Islamic opposition party at mosques. Several states announced measures including banning opposition-affiliated imams from speaking at mosques, more vigorously enforcing existing restrictions on the content of sermons, replacing mosque leaders and governing committees thought to be sympathetic to the opposition, and threatening to close down unauthorized mosques with ties to the opposition. The Government justified such measures as necessary to oppose the "politicization of religion" by the opposition. Throughout 2001 government officials and ruling party politicians claimed that opposition Islamic party members were giving political sermons in mosques around the country.
In June 2000, the Government announced that all Muslim civil servants must attend religious classes, but only Islamic classes are conducted. In addition, only teachers approved by the Government are employed.
Proselytizing of Muslims by members of other religions is prohibited strictly, although proselytizing of non-Muslims faces no obstacles. The Government discourages--and in practical terms forbids--the circulation in peninsular Malaysia of Malay-language translations of the Bible and distribution of Christian tapes and printed materials in Malay. However, Malay-language Christian materials are available. Some states have laws that prohibit the use of Malay-language religious terms by Christians, but the authorities do not enforce them actively. The distribution of Malay-language Christian materials faces few restrictions in East Malaysia.
In recent years, visas for foreign clergy no longer are restricted, and most visas were approved during the period covered by this report. Beginning in March 2000, representative non-Muslims were invited to sit on the immigration committee that approves such visa requests. Some non-Islamic groups complained that Christian proselytizing campaigns sometimes were conducted in unethical ways and tended to result in heightened religious animosity within the communities in which the ministers worked.
The Government generally restricts remarks or publications that might incite racial or religious disharmony. This includes some statements and publications critical of particular religions, especially Islam. The Government also restricts the content of sermons at mosques. Some state governments ban certain Muslim clergymen from delivering sermons.
The Government generally respects non-Muslims' right of worship; however, state governments carefully control the building of non-Muslim places of worship and the allocation of land for non-Muslim cemeteries. Approvals for such permits sometimes are granted very slowly. After a violent conflict in Penang between Hindus and Muslims in March 1998, the Government announced a nationwide review of unlicensed Hindu temples and shrines. However, implementation was not vigorous, and the program was not a subject of public debate during the period covered by this report.
In July 1999, the MCCBCHS, a nongovernmental organization representing minority religions, protested the planned implementation of Ministry of Housing and Local Government guidelines governing new non-Muslim places of worship. The MCCBCHS specifically complained that the guidelines required an area to have at least 2,000 adherents of a particular non-Muslim faith for a new non-Muslim place of worship to be approved (no such requirement exists for Muslim places of worship). In August 2000, these minimum population guidelines were relaxed somewhat. In addition, after years of complaints by non-Islamic religious organizations about the need for the State Islamic Council in each state to approve construction of non-Islamic religious institutions, the Minister of Housing and Local Government announced that such approval no longer would be required. However, it is not known whether this change always is reflected in state policies and local decisions. For example, in Shah Alam, for several years the Selangor state authorities have blocked the construction of a Catholic Church.
In family and religious matters, all Muslims are subject to Shari'a law. According to some women's rights activists, women are subject to discriminatory interpretations of Shari'a law and inconsistent application of the law from state to state.
In February 2002, the pro-opposition Council of Ulamas submitted a memorandum to the Conference of Rulers urging action against six academics who it alleged had belittled the Prophet and humiliated Islam in their writings. The Council of Rulers referred the memorandum to the National Council on Islamic Religious Affairs. No action had been taken at the end of the period covered by this report.
State governments in Kelantan and Terrengganu, which are controlled by the Islamic opposition party, made efforts to restrict Muslim women's dress in 2000. In Kelantan, a total of 120 Muslim women were fined between January and May 2002 for not adhering to the dress code. The Terrengganu state government introduced a dress code in 2000 for government employees and workers on business premises. Terrengganu's executive counselor in charge of women's and non-Muslim's affairs claimed that the dress code was designed to protect the image of Muslim women and to promote Islam as a way of life. One Muslim women's NGO criticized the new requirement, stating that forced compliance with a state mandated dress code is not consistent with the values of the Koran, although the law is not known to have been enforced. According to an unconfirmed report, Muslim women previously had been fired in Kelantan for not wearing a head covering.
Abuses of Religious Freedom
The Government continues to monitor the activities of the Shi'a minority, and the Government periodically detained members of what it considers Islamic "deviant sects" without trial or charge under the Internal Security Act (ISA) during the period covered by this report.
In November 2000, the Shari'a High Court in the state of Kelantan, which is controlled by the Islamic opposition party, sentenced four persons to 3 years in prison for disregarding a lower court order to recant their alleged heretical beliefs and "return to the true teachings of Islam." The High Court rejected their argument that Shari'a law has no jurisdiction over them because they had ceased to be Muslims.
Forced Religious Conversion
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Section III. Societal Attitudes
The country's various religious believers generally live amicably.
The Government has a comprehensive system of preferences in the administration of housing, education, business, and other areas for Bumiputras (the country's indigenous people), ethnic Malay Muslims, and a few other groups that practice various religions.
Ecumenical and interfaith organizations of the non-Muslim religions exist and include the Malaysian Consultative Council of Buddhism, Christianity, Hinduism, and Sikhism, the Malaysian Council of Churches, and the Christian Federation of Malaysia. Muslim organizations generally do not participate in ecumenical bodies.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government in the context of its overall dialog and policy of promoting human rights. Embassy representatives met and maintained an active dialog with leaders and representatives of various religious groups.