PAS’ ulama stance on ‘Allah’: 2 sides of the same coin?

JAN 22 — I have been asked to explain and rationalise, why there are two seemingly opposing positions or two schools of thought taken by PAS’ top ulama leaders. It is no small feat and I have never been more uncomfortable.

Tok Guru Datuk Nik Aziz (TGNA) the Mursyidul Am of PAS and the President of PAS DS Hj Abdul Hadi Awang (DSHA) represent the proponents for “permissibility” of the usage of the name of Allah by adherents of other faiths, namely the Abrahamic religions (Chriatianity and Judaism). Meanwhile, Datuk Dr Harun Din (DDHD), as the Deputy Mursyidul Am of the Majlis Syura Ulama (and incidentally a number of Muslim NGOs and some academics), take an opposite stance, i.e. making it not permissible to be used other than by Muslims.

My position on this issue remains as briefly expressed in recent articles that I’ve written, entitled “Allah Untuk Semua” and “Can PAS remain steadfast?” My latest was an open letter to the “Mr 1-Malaysia-Prime Minister” venting my frustration on the many unending crises of the nation. They are all in my weblog (drdzul.wordpress.com) and elsewhere in cyber and print media.

I wanted to write this piece earlier but was willing to wait and read from others, especially the religiously-trained ulama. As it is not so forthcoming, I now grudgingly pen this piece, after being requested to do so.

For brevity and to serve the interest of my lay brethren and also friends of other faiths, I’m simplifying many complicated theological discourses. Sorry, I can’t avoid using some Arabic terminologies. Perhaps it is good exposure for some.

Simply put, the opposing stance has come to be reached because both “schools” have chosen to treat the subject from different methodological approaches, premised on two different perspectives. Little wonder, the apparently diverging conclusions.

More interestingly, despite seemingly diverging stance and consequences, they are both within the Islamic worldview and, to a large extent, “right” in their own perspectives. If that is mind-boggling or baffling enough for a start, let us make it simpler by using the analogy of describing “two sides of the same coin”. I’m trying to be fair and objective.

The images of the “head” and “tail” of the coin are surely different, but they describe the same coin, nonetheless. You don’t have to spill blood to establish which side is right or more important. It is not about the right or wrong position, but the appropriate one, i.e. determining which is the relevant and pertinent position or perspective to take, given a certain context of space and time.

For simplicity, Islam as ad-Deen or “A Way of Life” is premised on two main pillars:

1. Aqidah — theological matters pertaining to Faith and Conviction in Allah (and other articles of Faith, e.g. Prophethood, Revelation etc) and
2. Ibadah — matters pertaining to worship, i.e. the relationship of man with the Almighty Allah.

Both pillars being the main thrusts of the Dakwah or ar-Risalah (the Message) of the Prophets and as well of the Prophet Muhammad (peace be upon him). Dakwah is the raison d’être of all prophets and indeed, of Prophethood (Nubuwah).

If the above assertions are understood, we can now proceed in understanding both arguments.

Datuk Haron Din argues from the perspective of Aqidah, while both Tok Gurus have taken a perspective of Dakwah (and the bigger domain of Siyasah Syar’iah — Politics from the prism of Syariah), notwithstanding the importance of the earlier.

From the discipline of Islamic Aqidah (Usuludin), Allah is a specific name of Al-Ilah or The God (Lafzul Jalalah), with the three aspects of “Unity of the Godhead” namely: of being the Creator and Sustainer (Tauhid Rububiyah) and the Law-Giver (Tauhid Uluhiyah). Besides, there are 20 Attributes (Sifat — Al-Wujud, Al-Baqa’, Al-Wahdaniyah etc) of Allah enshrined in many verses of the Quran and 99 Names (Asma’ — like Ar-Rahman, Ar-Rahim, Al-Malik, Al-Quddus, etc.) describing these attributes (Tauhid Asma’ wa Sifat).

The verses in the Surah (Chapter) of Al-Ikhlas (Purity) exemplified the Uniqueness of the Oneness of Allah. Allah says in Al-Ikhlas (verse 1-4):

Say: He is Allah, The One,

Allah, the Eternal, the Absolute,

He begets not, Nor is He begotten,

And there is none, Like unto Him.

Based on the above deliberation, it would be safe to conclude that Islam places as its cardinal principle the Unity of Allah (Monotheism), that none of the creations is like unto him. Ever since men from time immemorial, since Adam (may peace be upon him), committed the various sins of ascribing partners, in the forms of gods, lords or even sons unto Him, prophets were sent to purify the belief of Unity of Godhead.

The discipline of Usuludin is a particular branch of the Islamic thought that serves the objective of maintaining purity and soundness of faith in the Unity of Godhead (Tauhid-Monotheism) and the other articles of faith. Within the community of believers (Ummah), a profound knowledge of Usuludin is regarded desirable and commendable as it is a safeguard against deviationist beliefs and practices.

Up to this juncture, the argument for an emphasis of studying Usuludin particularly the various aspects of Aqidah, including the names and attributes of Allah is both convincing and cogent.

Entrenched in this methodology, it logically follows that the name of Allah is concluded to be and perceived as belonging exclusively to the believers of the Islamic Faith. As it is only Muslims and Muslims alone that subscribe and profess the faith and conviction in Allah as Al-Ilah or The God, only Muslims are deemed deserving and worthy of using the name of “Allah”, much as it is also a Lafzul Jalalah, a special or specific name (nama khusus) of Allah besides the 99 names as mentioned above.

It is going forward from juncture that the aberration begins to show up. From the perspective of this school of thought, the usage is not only disallowed by others, but now seems sure that it must be outlawed by an enactment of laws of the state.

As the word is allegedly sacred or sacrosanct in Islam, it couldn’t be possibly used by others. Similarly “sacred” or “holy” words like Kaabah, Syariat, Mufti, Ulama, etc. have also now been outlawed and made exclusive to Muslims in some states in the Federation. That has become the bone of contention. The assault on reason seems more pronounced in a world of information and knowledge.

Coupled with the fear of misuse, abuse and threats of Christian proselytising to Muslims, the outlawing of the use of the name of Allah becomes a logical progression. A perusal of the edict or fatwa of the National Fatwa Council in May 2008 depicted these underpinning and overarching reasons. The case of the banning by the Home Ministry of the name of Allah in the Malay edition of Catholic Church’s Herald weekly now occupies the centre-stage of national controversy.

Let us peruse the position taken by the Central Working Committee of PAS, i.e. that of TGNA and DSHA, insofar as the usage of the name of Allah vis-à-vis the bigger mission of Dakwah of the Prophet Muhammad — spanning across 13 years in Mecca and 10 years in Medina.

The Quran has, in no uncertain terms, documented that the community during the advent of the final prophet, Muhammad (may peace be upon him) had similarly used the word “Allah”. Allah says in the Holy Quran:

If you ask them, who it is that created the heavens and the earth, they will certainly say, “Allah”. Say: “Praise be to Allah”. But most of them understand not.

(Luqman, verse 25). Similar verses could be quoted from the Chapter of Al-Ankabut: verse 65.

Theologically, the idol-worshippers of Mecca even as they accepted Allah as Rabb (God), ascribed idols and others as gods. The reason for this polytheistic practice is clarified in the Quran in the Chapter of az-Zumar (The Groups) verse 3. “We only serve them (other deities) in order that they may bring us nearer to Allah.” They nonetheless accepted Allah as the Sustainer and Creator.

More explicitly of the other Abrahamic religions, the mention of the word Allah is seen in the verse in the Chapter of Hajj (Pilgrimage) verse: 40. Allah says:

“Had not Allah Check and Balance the aggression and excesses of one set or group of people by means of another, there would surely have been destruction of monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundance…” (Hajj, Chapter 22, verse 40).

From numerous other verses, it is abundantly clear, argued the ulama of exegesis (tafseer-commentaries of the Holy Quran) that the name of Allah is not an exclusive right of the Muslims. Al-Qurtubi (1214-1273) an expert in exegesis of the Quran, concluded that in verse 40 above, Allah is not only commemorated in mosques but also in the others places of worship of the Abrahamic faiths, namely Christianity and Judaism.

It would be imperative to note the jurisdiction of two of the most outstanding contemporary scholars in the Muslim world, namely Sheikh Dr Yusuf al-Qaradawi and Sheikh Dr Wahbah Az- Zuhaili, who recently visited Malaysia, concerning this issue.

Both not only endorsed it as permissible but indeed commendable as a mean to unite the Brotherhood of Humanity, though not of the Brotherhood of Faith. It is the best opportunity for us to prove that Islam and religion per se should unite and not divide us.

Again, very clearly the permissibility of the usage of “Allah” is enshrined in the Quran. That should supersede other arguments of Islamic legal maxims as they are subservient to and couldn’t override the provision of the Quran texts and Prophetic tradition (in the methodology of Al-Istidlal).

More importantly, it must be always reminded that the entire Quran is, in fact, an embodiment of the Dakwah and the Risalah of the Prophet Muhammad in the effort to establish the true meaning of “Islam as a Mercy to Mankind” — Rahmatan Lil ‘Alamin.

Quite evidently, the thought of DDHD et al results in exclusivity and disengagement while the latter stresses on the need of Islam and Islamists to be “inclusive” and “engaged” in the bigger agenda of Islamic Dakwah and Islamic Political Advocacy. Engaging rather than disengaging, should be the overarching consideration of policy-makers in legislative and think-tanking position of Islamist institutions.

While the approach of Usuludin emphasises the importance of purity of faith within the Muslim Ummah, very unfortunately it unconsciously assumes a “siege mentality” when it relates to others.

It invariably reduces Islam and namely “Allah” together with other “sacred” words, into an exclusive right of Muslims and must be protected from any intrusion from adherents of other faiths. You simply cannot engage when you are “exclusive”. On the contrary, you in fact marginalise and hence, alienate others.

Much as it breeds contempt, it also serves as convenient fodder for distrust between religions, a situation totally contrary to the supreme purpose of Dakwah and ar-Risalah. It many sense, it has become untenable and ludicrous.

The position of TGNA and DSHA, representing the mainstream PAS, has made it categorically clear that based on the Quran and the Islamic principles, the use of the word Allah by the people of the Abrahamic faiths such as Christianity and Judaism, is acceptable.

In this regard, both have again emphasised the usage of Allah must not be misused or abused or it will affect racial and religious harmony in the country. Incidentally, the former Mufti of Perlis has also stressed on the need to have clear guidelines. He said that the word “Allah” could only be used to refer to the one true God and not to be ascribed to stones and idols.

DSHA has also objected to politicising the emotive issue as this could threaten the peace among the different religious groups in the country. PAS now strongly condemns the act of intimidation and violence as a mean of cowing the citizenry to passively submit to a new form of “gang-sponsored terrorism’”. Very positively, both TGNA and DSHA advocated a solution of dialogue and discourse as the basis of enhancing mutual respect and understanding between religions and cultures in nation rebuilding.

In all fairness, it must be said that PAS has finally come of age to present itself as an Islamist party that understands the needs of plural politics in the new democratic landscape of national politics.

It must equally be said that this position hasn’t been taken simply to appease voters and to win more votes from the non-Muslims constituencies. We, in fact, risk marginalising our core Islamist supporters of our stronghold Malay belt. Could our political nemesis, Umno, stand up to say the same?

As an Islamist Party we have to do what is first and foremost “right” in the eyes of the Holy Quran and strive hard (making ijtihad) at contextualising it to our unique demography of a truly plural and mixed society. Yes, we have to win the middle-ground. Yes, we have to win the Malay-Muslims vote. But we first seek to win the pleasure of the Almighty Allah. We seek to establish “Justice for All”.

If, by so doing, we enjoy the trust, mandate and support of the electorates, Praised be unto Allah, The Lord of the entire Universe. Alhamdulillah! Allahu Akbar!

*The views written here are the personal opinion of the columnist.

Dr M: I am not anti-Christian

GEORGE TOWN: Tun Dr Mahathir Mohamad has denied claims that he is trying to stir up anti-Christian sentiments by saying that the Sept 11, 2001 attack on the World Trade Centre in New York was staged.

“Many people may think that I am trying to stir up the matter by publicly commenting that the attack on the United States was staged but I am firm with my point of view,” he told reporters after attending a dinner organised by the Penang Medical Practitioners’ Society here Saturday.

The former prime minister said there were groups of people who thought that he was trying to stir anti-Christian sentiments by commenting on the attack at this point of time.

“What do I gain from a publicity stunt? I’m not going to run for Prime Minister again.”

Earlier in his blog Mahathir said that he had watched a three-hour video showing the attack and suggested that the World Trade Centre and surrounding buildings collapsed due to controlled demolition.

“A lot of people in America (the apologists will dismiss them as conspiracy theorists) questioned whether the towers collapsed because the planes crashed into them or that something else caused them to come down.

“These people have reproduced videos taken by media people showing the attack and the collapse of the towers, pointing out certain peculiar features.

“If you have seen the three-hour long video which is widely distributed you would be convince by it.

“People fear of saying anything political on this issue, especially when we are accusing the government of a very powerful country of doing something wrong. Don’t forget they (even) told lies to go to war,” he said.

On another note, Tun Mahathir said Malaysia should not solely depend on foreign direct investments (FDI) and should instead build up its own economy. -- Bernama

‘Allah’ accord remains elusive

By Debra Chong

KUALA LUMPUR, Jan 23 — The controversy over non-Muslims using the word “Allah” looks likely to rage on further despite an apparent consensus following a pow-wow by Islamic experts here last week.

Former Perlis Mufti Dr Asri Zainul Abidin (picture) told The Malaysian Insider that the main thrust of the day-long expert discussion — or muzakarah as it is termed in the Islamic context — dealt with whether or not non-Muslims could use the word “Allah” and the general agreement was that they could, based on certain guidelines which have yet to be spelled out.

“We discussed whether they could use or not,” Asri said, referring to the ongoing debate on allowing Christians to use the word “Allah” to refer to their God.

But, former Prime Minister Tun Abdullah Badawi who chaired the closed-door expert discussion hosted by the government-linked Institute of Islamic Understanding Malaysia (Ikim), had later told reporters the 70-strong participants had “unanimously agreed” that the source of the “religious crisis” that had befallen Malaysia could be traced back to the “inaccurate” Christian translation of “God” as “Allah” even as he pushed for inter-faith dialogues to resolve the problem.

This prompted a joint clarification from PAS President Datuk Seri Hadi Awang, PKR central committee member Dr Mohd Nur Manuty and Asri.

In their joint statement the three men stated that the use of the word “Allah” for the purposes of religious practices, whether among Christians or Jews was allowed under Islam.

“To ensure national harmony, this debate should be resolved by promoting the culture of inter-faith dialogue which is mature and intelligent.

“The irresponsible use of the word “Allah” must be avoided so that it does not become an issue which can affect racial and religious harmony. As such a guideline on its use must be established,” the three men said.

A huge religious debate had exploded here pitting Muslims against non-Muslims following a landmark High Court ruling last December that the Arabic word “Allah” was not exclusive to Islam and that a Malaysian Catholic newspaper could publish it to refer to God in the Christian sense to cater to their Bahasa Malaysia-speaking followers.

Many Malaysian Muslims claim “Allah” is exclusive to their community.

In his press statement earlier, Abdullah had used the word “a majority” to describe the panellists and participants who shared the view that the “inaccurate” translation of the word “Allah” had been the source of the dispute.

“There were no dissenting views. It was unanimous,” he claimed when asked who the minority participants were who disagreed with the root cause of the problem.

Asri was surprised at Abdullah’s public statement and strongly disagreed with the ex-premier that the day-long discussion centred on whether the translation was accurate or not.

“The question was whether they could use or not,” said Asri.

He said Ikim’s stand was that non-Muslims were misusing the word “Allah”.

“But that’s a different concept of religion,” Asri emphasised to The Malaysian Insider, pointing out that non-Muslims were entitled to argue the theological differences.

“We,” Asri stressed, referring to himself, the PAS president and the PKR leader, “say they can use the word ‘Allah’, but must have certain guidelines.”

The Muslim cleric frequently described as a maverick said Ikim concurred on that point and said they would discuss further what those guidelines should be.

But Asri, who was among seven panellists invited to head the expert discussion, said he would not be involved in those extra discourses.

The other speakers were: PAS president, Datuk Seri Hadi Awang; PKR central leadership council member, Dr Mohd Nur Manuty; religious adviser to the prime minister, Datuk Dr Abdullah Md Zain; Dr Kamar Oniah Kamaruzzaman, an associate professor in the International Islamic University’s Usuluddin and Comparative Religion department; Dr Mohd Sani Badron, Ikim’s centre of economic and social studies director; and his Ikim colleague Md Asham Ahmad, a fellow in the centre for syariah, law and politics centre.

Some 70 people took part in the discussion, including representatives from the Attorney General’s Chambers, state Islamic councils, state mufti department, academics and non-governmental Muslim organisations.

Ikim had been set up in 1992 “to promote the real understanding of Islam in order to sanctify the true teachings of the religion without indulging in rhetorics or diverging from the correct path”, according to the information on its website.

Muar surau arson: 4 arrested

2010/01/23

KUALA LUMPUR: Police detained four men, including a son of a policeman, who were suspected of being involved in the arson attempts on two suraus (mini-mosques) in Muar two days ago. The suspects, aged between 16 and 28, were detained at separate locations yesterday morning, less than 48 hours after the arson attempts on the surau at Jalan Ismail Omar and the other at Jalan Salleh.

Deputy Inspector-General of Police Tan Sri Ismail Omar said the suspects, who included a waiter and an unemployed, lived in areas near the suraus.

"Investigation is on-going. It is not known what the actual motive is," he told reporters here today.
He said police would obtain an order to remand the suspects.

In the incident on Thursday, the two suraus sustained minor damage after the arson attempts. - Bernama

10. Types Of Hajj:
	There are three types of Hajj:
	a. Hajj Mufrad:
	All conditions of the Hajj Mufrad are same as described above. One enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.
	b. Hajj Tamattu :
	This is Hajj when Umra is performed before the Hajj. The pilgrim removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again for Hajj.
	c. Hajj Qiran:
	In this Hajj, the pilgrim enters into the state of Ihram for both Umra and the Hajj at one time.
	11. Places of Hajj inside Mecca
	A. Ka'aba:
	The focus of the pilgrimage is Ka’ba which was rebuilt by Prophet Ibrahim (peace be upon him) some 4000 years ago. Today, Ka’ba stands in the middle of a large courtyard of Masjid-el-Haram or the sacred Mosque. The courtyard of Masjid-el-Haram contains, besides Ka’ba, the Muqam-e-Ibrahim (place of Ibrahim) and the fountain of Zumzum.
	Ka’ba is the first house ever that was built for the worship of One and Only God, Allah. It is also called “Bait-Ullah” (House of Allah), “Bait-ul-Ateeq” (the Oldest House), and Baitul Ma’amoor (Inhabited House).
	Muslims, all over the world, face towards Ka’ba to offer their prayers. This house and the places around it have several signs that have been manifested by Allah. Every inch of this land testifies to the fact that Allah never destroys those who offer sacrifices. To commemorate Allah’s signs and to enhance their faith that Allah truly fulfils His promise, Muslims have been ordered to pay homage to the Ka’ba and these other Signs of Allah. Allah the Exalted, says in the Holy Quran:
	“Surely, the first House founded for mankind is that at Becca (the valley of Mecca), abounding in blessings and a guidance for all peoples. In it are manifest signs; it is the place of Abraham; and whoso enters it, enters peace” (3:96-97)
	Hadrat Ibrahim (peace be upon him) laid a foundation stone for a community in a deserted place by the order of All-Mighty Allah. The he settled his wife, Hajira, and his son, Ishmael, at this place. There was no water at this place and it was not a part of any thoroughfare. The ultimate goal of this unparalleled sacrifice was that his place should serve as a center of universal guidance; that from the progeny of Hadrat Ishmael living in this area would come the greatest prophet whose advent marked the sole cause for the creation of this universe and who would be a mercy for all mankind. The teaching that he brought down would be for the entire world and for all times. In spite of having no sign of any provisions at this place, Hadrat Ibrahim’s (peace be upon him) expectations were superceded. Allah made provisions for water at that place. Slowly the place became populated and was called Becca or Mecca. This was the place where Hadrat Ibrahim (peace be upon him) found lost signs of the first House of Allah that was built for His worship and re-built this house with the help of his son. He fervently prayed to Allah to make this house the “Place for Humanity”.
	B. Hajr-e-Aswad (The Black Stone)
	There is a black stone in the north-eastern corner of the Ka’ba. This stone is called Hajr-e-Aswad (Black Stone). This stone was probably part of a meteoroid that fell near Mecca on a mountain called Abu Qubais. At the time of construction of Ka’ba, Hadrat Ibrahim brought it down and placed in the corner of the Ka’ba as a great sign and a monument. Anyone who performs pilgrimage is expected to kiss this memorial stone. This stone is part of Allah’s mark and is a sign of Him being the Supreme Being. One loves things that belong to one’s beloved. The same philosophy exists behind kissing the stone. This stone has no power and it provides neither benefit nor harm to anyone.
	C. Hateem
	A short distance away from Ka’ba towards North there is an open space.The place has small walls around it but there is no ceiling.There is a tradition of the Holy Prophet (peace be upon him) that suggests that this place was left without a roof because not enough wood was available to cover the entire building.A pilgrim should keep this place inside the Tawaaf but it is not right to face towards this place when offering prayers.
	D. Multazam
	The southern part of the wall between the door of the Ka’ba and the black stone is called Multazam. At the completion of the pilgrimage the pilgrims embrace this part of the wall. This is one way of saying good-bye and a way of expression of extreme love for the House of Allah.
	E. Rukun-e-Yemeni
	The north-western corner of the Ka’ba faces towards Yemen and this is why it is called Rukun-e-Yemeni (Yemen’s Pillar). It is not appropriate to touch or kiss this part during making a circuit of the Holy Ka’ba.
	F. Mutaaf
	There is a circle of white stone around the Ka’ba. This is the place where the circuit of the Holy Ka’ba is performed during the pilgrimage. The circuit of the Holy Ka’ba is an integral part of the worship offered seven times during Hajj.
	G. Muqam-e-Ibrahim (Place of Ibrahim)
	There is a small round-shaped building in front of the door of the Ka’ba and the Multazam. This building has a stone that was used by Hadrat Ibrahim to stand on to complete the walls of the Ka’ba. This is called Muqam-Ibrahim (Place of Ibrahim). After completing the seventh circuit during the pilgrimage, two Raka’t of prayer are offered. One gets more blessings if these Raka’ts are offered at the Place of Ibrahim.
	H. Zumzum
	A small well is present on the left side of the Place of Ibrahim and to the east of the Ka’ba. This well appeared as a sign when the child Ishmael rubbed his heels on the ground due to his thirst. One drinks water from this well facing the Ka’ba to get blessings.
	I. Masjid-el-Haram
	Around the Ka’ba is a mosque that has a rectangular shape with rounded corners. Pilgrims offer prayers in this mosque by making circular rows and face towards the Ka’ba.
	J. Al-Safa and Al-Marwa
	Two small hills in Mecca were located in the north of Masjid-el-Haram. Now these hills have been flattened. Hadrat Hajirah ran seven times between these two hills in search of food and water. Pilgrims are ordained to follow her footsteps and go to these hills seven times.
	12. Places Outside of Mecca
	A. Mina
	There is an open ground three miles to the east of Mecca called Mina. There are three stone pillars in this ground that are called Jumrat representing Satan. These stones are called Jumrah-tul-Oola, Jumrah-tul-Wusta, and Jumrah-tul-Aqbah. During the last day of Hajj, the 10th Dul-Hajj and three Tashriq days, pilgrims are required to cast stones at these Jumrah. This act of casting stones at Jumrah is called Ramy al-jimar (throwing small stones). Thousands of animals are sacrificed on this ground to commemorate the great sacrifice of Hadrat Ibrahim and Hadrat Ishmael.
	B. Arafat
	On the 9th day of Dul Hajj pilgrims gather in a great ground that is located about 9 miles to the southeast Mecca. This ground is called Arafat. Pilgrims stay at this place from the time of Duhr prayer until Maghrib. Jabalu-Rahmat is a small hill that also stands on this ground. A pilgrim is required to stay at this ground for his/her pilgrimage to be acceptable.
	C. Muzdalifah
	This ground is located roughly three miles from Arafat towards Mina. A small hill Mash’ar-al-Haraam is present in this field. Pilgrims spend the night of 9ht Dul Hajj in this field on their way back from Arafat. They offer Maghrib and Isha prayers combined and then Fajr prayer on the morning of the 10th day of Dul Hajj at this place. Pilgrims are commanded to remember Allah after the Fajr prayer near the mountains of Mash’ar-ul-Haraam.
	D. Muwaqiat
	Muwaqiat is the plural of Miqat. This is the place where pilgrims enter into the state of Ihram. It is forbidden to go any further from this place without entering the state of Ihram. Ihram is not only wearing specific clothing but it is also a sincere intention to perform the pilgrimage. There are several placed to enter into the state of Ihram that are marked as Miqat depending upon the route taken towards Mecca. Following are the well-known places where the Pilgrims enter into the state of Ihram.
	a. Mecca
	Pilgrims who live in and around Mecca enter into the state of Ihram in their homes. People can enter into the state of Ihram before leaving their homes. It is not absolutely necessary for “local” pilgrims to enter into the state of Ihram at the Mawaqit, however, it is forbidden to proceed any further from these place without being in the state of Ihram for the people coming from other locations.
	b. Dul-Hulaifah:
	Five miles from Madina towards Mecca is a small village. Pilgrims arriving from Madina and from its surrounding areas are required to replace their usual clothes with Ihram at this place
	c. Juhfah
	This place located about forty miles to the south of Mecca. Pilgrims arriving from Egypt, Syria and Southern Africa are required to enter into the state of Ihram at this place.
	d. Zaat-ul-Irq
	Located about thirty miles from Mecca, the pilgrims coming from Iraq and by land from the eastern side enter into the state of Ihram at this place.
	e. Qarn-al-Manazil
	Located about 40 miles to the east of Mecca, the Pilgrims arriving from Yemen and by sea enter into the state of Ihram at this place.
	f. Taneem
	This place is near Mecca and acts as Miqat for people living in Mecca. If someone is living in Mecca and wants to perform Umra then he should go to this place, enter into the state of Ihram and then return to Mecca so that the condition of traveling for the pilgrims is also fulfilled. The Holy Prophet (peace be upon him) has said: “Part of the worship of Hajj and Umra is to travel in the way of Allah and to go out of the city.”
	E. Haram
	Mecca and its surrounding areas are called Haram. Haram has different boundaries. These boundaries extend to three miles on one side, seven on the other and nine miles towards Jedda. Within these boundaries of Haram it is forbidden to hunt, bother any animal, or to cut grass or trees. One is permitted to kill dangerous animals like snakes, scorpions, rats or animals with rabies (dogs, etc.)

9. Umra

	To simply circuit the Ka’ba and perform the seven circuits between Safa and Marwah is called Umra. There is no fixed time for Umra and it can be performed at any time during the year except between the 9th and the 13th of Dul-Hajj (these days are only reserved for the full pilgrimage or Hajj). Entering into the state of Ihram and removal of Ihram is carried out in the same manner as for the full pilgrimage

8. Ahsari

	If some difficulty arises after entering the state of Ihram for the Hajj or Umra (i.e., illness, resistance by enemy to prevent from reaching Mecca) then the sacrifice of an animal should be offered and the Ihram removed. We read in the Holy Quran: “ … but if you are kept back, then make whatever offering is easily available; and do not shave your heads until the offering reaches its destination … “ (2:197).

7. Prohibitions During the Pilgrimage

	It is forbidden to have a hair cut during Hajj or to wear sewn clothes. Pilgrims should offer Fidya (redemption) if he has to wear sewn clothes or have to shave his head due to illness or lice.
	Hunting is forbidden during the pilgrimage days. If the pilgrim hunts during these days then he has to offer the sacrifice of one animal. If he has hunted deer then a lamb should be sacrificed and of ostrich is hunted then camel should be sacrificed. If one cannot offer a sacrifice the he should feed six poor people and if that is not possible the he should fast for three days. Allah says in the Holy Quran:
	“O ye who believe! Kill not game while you are in a state of pilgrimage. And whoso amongst you kills it intentionally, its compensation is a quadruped like unto that which he has killed, as determined by two just men from among you, the dame to be brought as an offering to the Ka’ba; or as an expiation he shall have to feed a number of poor persons, or fast an equivalent number of days, so that he may taste the penalty of his deed. As for the past, Allah forgives it; but whoso reverts to it, Allah will punish him for his offense. And Allah is Mighty, Lord of retribution.
	The game of the sea and the eating thereof have been made lawful for you as a provision for you and the travelers, but forbidden to you is the game of land as long as you are in a state of pilgrimage. And fear Allah to Whom you shall be gathered.
	Allah has made the Ka’ba the inviolable House as a mean of support and uplift of mankind, as also the Sacred Month and the offerings and the animals with collars. That is so that you may know that Allah knows what is in the heavens and what is in the earth, and that Allah knows all things well.
	Know that Allah is sever in punishment and that Allah is also Most Forgiving, Merciful.” (5:95-98)
	If the pilgrim has sexual intercourse with his/her spouse before the first Tawaaf the Hajj will become invalid or unlawful. He/she should continue to perform all the duties of the pilgrimage but he/she has to perform pilgrimage again the next year. Moreover he/she has to sacrifice a camel at Mina to atone the violation.

6. Sequence of Rites and Actions for performing Hajj:

	A. Departure From Home
	A Muslim must be mindful of his/her duties towards family and fellow human beings. A Muslim who intends to perform Hajj must make sure, before departing for Hajj that his family is provided for during the period he is away for the Hajj. He should pay up his debt and seek forgiveness from fellow human being whom he might have caused harm in the past. He should be diligent in observing Salat (five daily prayers) and Sawm (fasting) in the month of Ramadhan as well as carrying out other religious obligations. He must shun all arrogance and exhibit a character of modesty and humbleness. He must not use unlawfully acquired money or unlawful means to perform Hajj. He should seek sincere repentance from Allah of all his past sins. In short, one should depart for Hajj just like one would wish to depart from this world. One should spend some money in charity as well. A woman is not allowed to perform Hajj alone and must be accompanied by an adult Muslim Mahram (father, husband, son or brother etc.) One should say two Rakat Nafl (supererogatory) prayer before leaving home for Hajj.
	B. Ihram at Miqat
	When one reaches “Miqat” (any one of the appointed places in Mecca where pilgrims make a vow of pilgrimage) one must perform ablution or take a bath, use perfume, and put on two clean, unstitched, preferably white, pieces of cloth. This pair of clothing is called Ihram. One sheet should be wrapped around the lower part of the body and the other sheet around the upper body; the head should not be covered. Women can perform pilgrimage in the cloths they are wearing. Under normal circumstances a woman’s face should not be covered unless she comes face to face with a stranger and she has to conceal herself. During the five days of Hajj, all Muslims engaged in this worship must remain in this same simple dress. As soon as a pilgrim puts on Ihram and declares his intention to perform Hajj, he/she enters into the state of Ihram and his/her Hajj begins.
	C. Talbiyah
	After putting on the Ihram, men and women offer two Raka’ts of Nafl (supererogatory) prayer followed by recitation of their “intention” and saying the following words: “Labbaik Allahumma Labbaik; La Shareeka-laka Labbaik; Innalhamda wan-na’mata-laka wal-mulka Lashreeka-laka" Translation: “Here I am, O Allah! Here I am in Thy August presence; there is no associate with Thee, here am I; surely all praise is Thine and all favors are Thine and the kingdom is Thine, there is no associate with Thee.” These words are recited in Arabic and called “Talbiyah”. These words are an essential part of the state of Ihram and Ihram will not complete without reciting these words. After saying Talbiyah pilgrim is ready to fulfill his obligation of Hajj and is required to fulfill all the conditions laid down for Hajj. While one is in the state of Ihram it is strictly forbidden to engage in foul talk, sexual conduct, arguments, or enter into a war. Allah says in the Holy Quran: “ …so whoever determines to perform the Pilgrimage in these months, should remember that there is to be no foul talk, nor any transgression, nor any quarreling during Pilgrimage. …” (2:198)
	D. Entering Masjid-el-Haram
	After reaching Mecca, one should head straight to Ka’aba that is situated in bounds of Masjid-el-Haram and perform Tawaaf. It is said that when one has his/her first glance at Ka’aba, whatever prayers one makes is granted.
	E. Istlam (Kissing the Hajr-e-Aswad)
	The act of kissing the Hajr-e-Aswad (Black Stone) is called Istlam. While kissing the Hajr-e-Aswad, ones hands should be on the wall of the Ka’ba in the same position as when one performs a Sajdah (prostration) during a prayer. If it is not possible to kiss the Hajr-e-Aswad, it is permissible just touch it with a hand and if that is not possible the just point to the Hajr-e-Aswad and blow a kiss to it.
	F. Tawaaf (Circling of ka’ba)
	After performing Istlam (kissing the Hajr-e-Aswad) as described above, a pilgrim should perform Tawaaf of Ka’ba. Tawaaf is performed by going around Ka’ba seven times keeping the Ka’ba on left hand side (counter clock-wise). Istlam should be performed during each circle. It is also permitted to perform Istlam of Rukun-e-Yemeni (Pillar of Yemen). The seventh circle ends at the Hajr-e-Aswad.
	G. Nawafal at Muqam-e-Ibrahim
	After completing the Tawaaf, the pilgrim should move to the Muqam-e-Ibrahim (Place of Ibrahim. At this place one should offer two Rakats of prayer while facing Ka’ba.
	H. Sa’ee (Running between Safa’ and Marwah)
	Allah the Exalted has said the Holy Quran: “Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159) After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee. After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.
	I. Arriving at Mina
	On 8th day of Dul-Hajj the pilgrims reach at Mina early in the morning after performing Tawaaf-Qudoom. A pilgrim offers Duhr, Asr, Maghrib and Isha’ prayers at Mina and camp there for the night.
	J. Arriving at Arafat
	On 9th day of Dul-Hajj, after offering Fajr prayer, a pilgrim should move to Arafat. Stay at Arafat is called Waqoof and is the most important part of Hajj. Without this, Hajj cannot be considered complete. If someone misses Waqoof, he should perform Hajj the following year. One listens to the sermon at the plane of Arafat and offers combined Zuhr and Asr prayers. One should stay at Arafat till sunset (Maghrib).
	K. Arriving at Muzdalifah
	One leaves Arafat after sunset and reaches Muzdalifah in the evening of 9th Dul-Hajj. Combined Maghrib and Isha’ prayers are offered at Muzdalifah. The pilgrims spend the night at Muzdalifah.
	L. Departure from Muzdalifah
	On the 10th day of Dul-Hajj the pilgrims offer their Fajr prayer as early in the morning as possible. After the Fajr prayer a pilgrim leaves Muzdalifah and arrive at Mina. On the way to Mina one should pick up seventy small stones. As soon as he reaches Mina, he should cast seven stones at Jumrah-tul-Aqba. This act of throwing stones is called Rami. With the throwing of the first stone the requirement to repeatedly recite Talbiyah is lifted. If the pilgrim intends to sacrifice an animal then he should do that after casting stones ad Jumrah-tul-Aqba. After offering the sacrifices a male pilgrim should have his head shaven and female pilgrims are required to cut a small part of her hair. Femle pilgrims are not permitted to have their heads shaven. After the hair cut one can remove the Ihram and may now wear regular cloths.
	M. Return to Mecca after sacrifice and hair cut. Perform Taawaf-e-Afaza
	After the removal of Ihram the pilgrim is required to return to Mecca to perform another circuit of the Ka’ba. This particular circuit is called Tawaaf-e-Afaza (additional circuit) and is an essential part of the pilgrimage. After this circuit a pilgrim is permitted to return to normal life and all those lawful things that were forbidden are now allowed again.
	N. Return to Mina after Tawaf-e-Afaza
	After this additional circuit, the pilgrim should return to Mina and stay there for three days. During the stay at Mina on 11th, 12th and 13th day of Dul-Hajj the pilgrim cast seven stones on each of the Jumrah in the following order: Jumrah-tul-Oola, Jamrah-tul-Wusta, and Juramh-tul-Aqba. It is permitted not to cast stones on the third day.
	O. Return to Ka’ba and Farewell
	On the 12th or the 13th day of Dul-Hajj, the pilgrim returns to the Ka’ba and perform a final circuit. This circuit is called Tawaf-al-Sadr or Tawaf-al-Wida (parting or farewell circuit). After this last circuit, the pilgrim should drink water from Zumzum, kiss the threshold of the door of the Ka’ba, and pray to Allah for forgiveness. He should leave the Ka’ba walking backwards, looking at it the last time, and saying farewell.

5. Pillars of Hajj

	There are three basic pillars for performing Hajj: 1.To enter into state of “Ihram” and have the intention to perform the pilgrimage. 2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year. 3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and performed from the tenth to the end of the month.

DAPSY against ‘Allah’ for East Malaysians only

By Clara Chooi

IPOH, Jan 16 — The DAP Socialist Youth (DAPSY) has slammed the idea that only East Malaysian Christians may use “Allah”, saying it went against the 1 Malaysia concept promoted by the ruling Barisan Nasional government.

It also criticised the string of attacks against houses of worships across the country, adding that it feared that if the government did not intervene quickly, the violence could very well worsen.

DAPSY chairman Anthony Loke Siew Fook said today that Minister in the Prime Minister’s Department, Datuk Seri Nazri Aziz’s statement that only Christians in East Malaysia would be allowed to use the word “Allah”, went against the fundamentals of the 1 Malaysia concept for it suggested two different systems in one country.

“How can you preach 1 Malaysia when you have two systems of practices in one country? Is Sabah and Sarawak not part of our country?

“We cannot have this if we are seriously seeking for a solution,” he said in a press conference after the DAPSY national special congress at the Syuen Hotel here this evening.

He added that the government and the police needed to seriously address the issue instead of downplaying it.

“We cannot agree with the home minister when he said that this was not a big deal and that the physical damages to the places of worship were not very big.

“What about the reputation of the country? It has been blemished by all these attacks. We are very disappointed that our home minister does not seem to be taking this seriously,” he said.

Loke said that even if the incidences were “isolated”, as the ministers claim, something still had to be done.

“It is not about the fact that the damages were small — glass broken or a door hit. These small damages can create big tensions.

“The implications can be huge as far as racial and religious harmony is concerned,” he said.

He added that that wing would stand in support and solidarity with the entire Christian community in the country over the attacks.

In just under two weeks, the country witnessed 10 attacks on churches, believed to be over the controversial “Allah” issue, and the dispute worsened today when a mosque — the first since the attacks started — was vandalised in Sarawak.

The attacks began soon after the High Cour

Government won’t drop ‘Allah’ appeal

By Asrul Hadi Abdullah Sani

PUTRAJAYA, Jan 18 — The government will be not withdraw its appeal against the High Court ruling allowing the Catholic Church to use the word “Allah” in the Bahasa Malaysia section of its newspaper, Herald.

Deputy Prime Minister Tan Sri Muhyiddin Yassin (picture) explained that the government will instead wait for the judgment on the appeal.

“We will wait for whatever the judgment is based on the appeal that has been submitted,’ he told reporters after launching the MyID and Heads of Public Sector Conference at the Putrajaya International Convention Center here.

Muhyiddin also reiterated the government’s commitment to ensure peace and harmony in the nation.

“We are not only looking purely at the legal aspect but possibly to process engagement [and] dialogue by way of inter-religious discussion to create a better understanding,” he added.

Muhyiddin stressed that the country must respect the different religious beliefs and become 1 Malaysia.

“We can work together even though we have different religious beliefs but we are 1 Malaysia. So that should be the basis of how we look forward,’ he said.

The “Allah’ ruling caused an uproar within the Muslim community and led to 10 churches being firebombed or vandalised. A Convent school, one Sikh temple and a mosque were also attacked.

Non-Muslim can use ‘Allah’ in three states, FTs

By Debra Chong

KUALA LUMPUR, Jan 18 — Minister in Prime Minister’s Department, Datuk Seri Nazri Aziz today said that non-Muslims are allowed to use the word “Allah” in three states — Penang, Sabah, and Sarawak — and the Federal Territories.

He said this is because other states have enactments on Islam which prohibit the use of the term by non-Muslims.

Nazri had last week proposed that East Malaysian Christians be allowed to use the term, though maintained that it should remain prohibited to West Malaysians.

The controversy over the word started after a Dec 31, 2009 ruling by the High Court allowing a Catholic newspaper to use the term “Allah” to refer to the Christian God in its Bahasa Malaysia section.

The ruling sparked off Muslim anger across the country, and has seen attacks on 10 churches, a mosque, a Sikh temple, and a convent school.

Syariah Court has no jurisdiction over a company, says High Court

By NURBAITI HAMDAN

KUALA LUMPUR: The High Court has ruled that the Syariah Court has no jurisdiction over a company as it is a corporate entity.

It made the ruling on Friday when it allowed an application by the two daughters of Tan Sri Syed Kechik Syed Mohamed to set aside an injunction obtained by their elder brother Syed Gamal from a Syariah Court regarding a 44% stake in Syed Kechik Holdings Sdn Bhd.

The court ruled that the Syariah Court had no jurisdiction over the company as it is a corporate entity.

The case was heard in chambers here on Friday.

Syed Gamal had earlier obtained the injunction at the KL Syariah Court to stop his 44% stake in the company from being sold off or liquidifed.

He had obtained the injunction from the Syariah Court for him to enter the company to check the assets as based on faraid law, he was entitled to a 44% stake following his father's passing in April last year.

Tan Sri Syed Kechik Syed Mohamed, who was the founder of Syed Kechik Foundation, was also the father-in-law of Al-Bukhary Foundation chairman Tan Sri Syed Mokhtar Al-Bukhary.

PAS’ true colours appeal to non-Muslims — The Malaysian Insider

JAN 15 — Since its inception in 1951, PAS has always been seen as an Islamist party focused on the Malay heartland and with just one aim: To set up an Islamic state.

That changed when the Roman Catholic Church sued the Barisan Nasional government in late 2007 to regain its right to use the term “Allah” to describe the Christian God in Bahasa Malaysia.

The Islamist party has already publicly backed the Catholics, citing the fact that the Quran does not prohibit the usage. But its support now comes at a cost within its own Malay/Muslim base.

Anecdotal evidence suggests that a majority of Malays/Muslims — who form 60 per cent of the country — disagree with the Dec 31 High Court ruling. The bulk of them are PAS supporters.

So why is the PAS leadership doing this, countering their image as a group of hard-line fundamentalist Muslims bent solely on setting up an Islamic state where, as painted by their political rivals, non-Muslims could face a host of prohibitions?

Simple. Despite their failings and conservatism, every decision made by the Islamist party is grounded by the Quran.

It has been their supreme guide since 1951, no matter whether Malay nationalists or religious scholars helm the party.

There is also a political imperative and logic at work here. Yes, PAS could lose 5 to 10 per cent of the Malay vote but the opportunity to show non-Muslims that it is not an extremist party is priceless.

And that is what Umno fails to understand in the aftermath of the landmark ruling. PAS knows that its hardcore base of supporters will not desert it. That’s about 40 per cent of the Malay vote.

And by being firm in its principle, PAS now stands to reap support from the non-Muslims and perhaps a slice of the Christian vote that has, more often than not, backed the Barisan Nasional.

PAS spiritual chief Datuk Nik Aziz Nik Mat’s offer to host an inter-faith meeting this Jan 28 shows its confidence in handling the issue and projecting itself as a party that will take care of all people despite its Islamist outlook.

And Nik Aziz’s two-decade rule of Kelantan also reflects the party’s tolerance, if not respect, for non-Muslims. His pronouncements, policies and rulings have affected Muslims more, feeding their need for a pious life while allowing non-Muslims to worship and conduct their own legitimate affairs.

PAS’ true colours of setting up an Islamic state might still be a scary thought for some, but it might now appeal to more with its ready support of the Christians’ right to use “Allah” based on what is contained in the Quran.

Faith. It might just move mountains after all.

Friday sermons urge Muslims to unite over ‘Allah’

Protestors brandish banners during last week’s protest at the Shah Alam state mosque. — file pic

By Adib Zalkapli

KUALA LUMPUR, Jan 15 — Friday sermons in Selangor mosques today reminded Muslims to unite over the “Allah” controversy, and described the use of the word by Christians as an attempt to undermine the position of Islam in the country.

According to the text of the sermon — prepared by the Selangor Islamic Department (Jais) — allowing Christians to use the word “Allah” would create religious tension. It also called on the Muslims to set aside their political allegiance on this matter.

“Although some [of] us may have [a] different ideology, it should not compromise the sanctity of the religion just for the sake of position and power,” according to the sermon, in an apparent reference to Muslim politicians who are deeply divided over the issue.

Earlier this week, the Sultan of Selangor issued a directive to uphold the stance that the word “Allah” may not be used by non-Muslims when referring to God in the Malay language.

“The decision of the Kuala Lumpur High Court on Thursday, Dec 31, allowing the Herald – The Catholic Weekly to use the word ‘Allah’ was shocking to Muslims nationwide,” said the sermon, which was meant for delivery before the start of Friday prayers.

“The use of the word ‘Allah’ by the Christians, especially in writings, must be stopped by the government. According to Islamic principles, the government has the right to take pre-emptive measures to stop [the] expected damage,” it added.

It also reiterated the stand made by Muslim groups opposed to the High Court ruling — that the move would create confusion among Muslims.

“We are worried that all churches will be renamed Baitullah (House of God), the Bible will also be renamed Kitabullah, and more confusion will arise if all religions in the country use the word ‘Allah’ to refer to God.

“Their aim is to equate Islam with other religions in the country. In fact, Islam is the religion accepted by Allah, there is no other religion but Islam. Islam came from Allah, while other religions were man-made,” it added.

The sermon also cited the Cabinet decision in 1986, banning the use of four Arabic words — including “Allah” — by non-Muslim as well as the state enactment which restricts the use of the word. The enactment was meant to prevent the word from being used for propagating other religious views to Muslims.

The first part of the sermon, which discusses the issue, ended with a reminder to Muslims to respect the rule of law, as the authorities are taking action according to the available legal process.

The row over the use of the word “Allah” has been linked to attacks on nine churches, a mission school and one Sikh temple over the last week.

Both the government and the opposition have moved in to defuse tensions, with Prime Minister Datuk Seri Najib Razak announcing financial aid of RM500,000 to the worst hit church, the Metro Tabernacle in Kuala Lumpur. Opposition leaders have also been holding regular meeting with leaders and members of the Christian community.

Meanwhile, the Friday sermon prepared by the federal Islamic Development Department of Malaysia (Jakim) did not touch on the issue. The body prepared two versions of sermon to be chosen by mosques in the Federal Territories today.

One version of the sermon urged the Muslims to control their sugar intake in an attempt to justify the government’s decision to reduce sugar subsidy, while another version discusses the solar eclipse which takes place this afternoon.

Malaysia’s political parties take new hues

Spiritual leader of PAS and Menteri Besar of PAS-controlled Kelantan, Nik Abdul Aziz Nik Mat, visits with the Father Simon Yong from the Roman Catholic SFX church in Petaling Jaya, Selangor two days ago. — Picture by Jack Ooi

By Maznah Mohamad

SINGAPORE, Jan 13 — In Malaysia’s current political climate, it is no longer possible to distinguish Islamic radicals from Islamic moderates. Despite official boasting about the country’s diversity and commitment to pluralism, Islam and the government have essentially merged.

Over two decades, the government led by the United Malays National Organisation (Umno) has invested enormous resources in building up a network of Islamic institutions.

The government’s initial intention was to deflect radical demands for an extreme version of Islamic governance.

Over time, however, the effort to outdo its critics led Umno to over-Islamicise the state.

Umno’s programme has put syariah law, syariah courts, and an extensive Islamic bureaucracy in place. The number of Islamic laws instituted has quadrupled in just over 10 years.

After Iran or Saudi Arabia, Malaysia’s syariah court system is probably the most extensive in the Muslim world. The accompanying bureaucracy is not only big but also has more bite than the national Parliament.

Islamic laws are based on religious doctrine but codified and passed as statutes by state Parliaments. Not much debate attends their enactment, because a fear of heresy keeps most critics from questioning anything deemed Islamic.

While Umno still trumpets its Islamic advocacy, the party is facing difficult choices, particularly as it wishes to maintain foreign investment in an increasingly polarised environment.

For example, Minister for Home Affairs Hishammuddin Hussein recently held a press conference to support Muslims who demonstrated against the construction of a Hindu temple in their neighbourhood.

The protesters paraded a severed, bloody cow’s head in the street, then spat and stomped on it. This was an offence to Malaysia’s Hindus, who consider the cow a sacred animal.

Just a week earlier, a young mother by the name of Kartika was sentenced by Malaysia’s Syariah Court to six lashes of the cane and fined after she was caught drinking beer at a hotel.

Although the sentence was still in limbo, Datuk Seri Hishammuddin publicised his acceptance of the punishment by inviting the official floggers to his office to demonstrate how an Islamic caning is carried out.

They used a chair as a mock target, and left the minister satisfied that Islamic caning can be appropriately used as a punishment for women.

Ironically, Hishammuddin is far from being an Islamic hardliner. The son of Malaysia’s third prime minister and a cousin of the current Prime Minister, he is widely considered to be modern, moderate and cosmopolitan.

The true hardliner is Datuk Nik Aziz Nik Mat, the Menteri Besar of Kelantan state and also the spiritual leader of Malaysia’s largest Islamic party, Parti Islam SeMalaysia (PAS).

But Mr Nik Aziz opposed the anti-Hindu protest, and went so far as to say that anti-Muslim protesters in Britain were more civilised in their approach.

Hence, it is no longer accurate to think of PAS as a fundamentalist party and Umno as moderate.

Party strategies are leading them in unexpected directions. Umno’s radical turn is being matched by PAS’ attempts at moderation. PAS is aiming for the most unlikely of voters: non-Muslims, who account for 40 per cent of Malaysia’s population and are increasingly alienated from Umno.

Umno, meanwhile, is intent on dividing the opposition alliance Pakatan Rakyat, of which PAS is a member. Led by former deputy prime minister Anwar Ibrahim, the alliance has picked up political momentum since making real gains in the last general election.

Concerned by its losses, Umno has staked a claim to be the defender of Islam in Malaysia.

The ‘cow head’ protest, which was led by Umno members, was an example. The formula is simple: portray Islam as being threatened by infidels, and then have Umno ride to the rescue of the besieged Muslim community.

The caning of Kartika, on the other hand, was not an example of political manipulation, and for this reason is perhaps even more worrisome. Her sentence was roundly supported by modernist Muslim intellectuals, who insisted that the punishment was justly applied and cannot be questioned because it had divine sanction.

These are not politicians, but former idealists who are happy that their goal of Islamicising the state is being realised. Most are anti-Umno and support PAS.

As a result, Umno finds itself squeezed between an Islamic lobby that presses for greater ‘Talebanisation’ of the country, and the rising voices of international critics, who cannot be ignored, because the party needs both radical supporters and foreign investors to stay in power.

Balancing these two constituencies is becoming increasingly difficult for Umno.

But the opposition will also be forced to figure out the role of religion in Malaysia, if ever they get an opportunity to form a government. A young Islamic radical, Datuk Seri Anwar, used to ask: How does one Islamicise government? Now he has to figure out how to govern one. — The Straits Times