Islamic scholars have urged the authorities to deal with the issue of Buddhists meditating in a surau in Johor in a sensible manner, so as to not turn non-Muslims away from Islam.
Speaking toMalaysiakini, Persatuan Ulama Malaysia (PUM) secretary-general Mohd Roslan Mohd Nor said that, instead of taking ahard stance, the authorities should consider “interfaith dialogue”.
“We urge the authorities to deal with it with wisdom, as we don't want non-Muslims to be scared of Islam. It should be dealt through musyawarah (dialogue), especially on an interfaith level,” he said.
His views are echoed by popular religious teacher Halim Hafidz, who called on all not to “fight fire with fire”.
“It's not wrong to raise such issues but we cannot judge too quickly. We should discuss it in a healthy manner as we live in a multiracial, multi-religious country. Respect each other,” Halim, who is often a guest speaker on Radio24 Bernama, said in a Facebook post.
Urging Muslims to not jump to conclusions, he said: “If we are sick, we see a doctor. When our car breaks down, we see a mechanic. So why is it that when it comes to religion we don't refer this matter to scholars?”
Similarly, International Islamic University Malaysia associate professor Maszlee Malik said it is most likely that the resort owner who allowed the Buddhists to use the surau had no intention to demean Islam.
“The way our media has reacted to this is too much. Some firebrand Muslims are taking it beyond the context,” the lecturer in Islamic jurisprudence said when contacted.
Maszlee noted that when it comes to places of worship, local sensitivities play an important role - whether in the use of suraus in Malaysia or a chapel in Durham, where he was a student.
He said that, in Durham, a chaplain had offered space for Muslims to pray in a chapel, but even then the Muslims made sure not to use the main prayer hall due to local sensitivities.
“Rituals may be perceived by some quarters as invasive. The chaplain welcomed us, but when some (locals) saw us praying inside the chapel, they did not like it,” he said.
However, Maszlee said there should not be a perception that non-Muslims cannot enter Muslim places of worship and that they are not allowed in “even for dialogues and talks”.
Speaking toMalaysiakini, Persatuan Ulama Malaysia (PUM) secretary-general Mohd Roslan Mohd Nor said that, instead of taking ahard stance, the authorities should consider “interfaith dialogue”.“We urge the authorities to deal with it with wisdom, as we don't want non-Muslims to be scared of Islam. It should be dealt through musyawarah (dialogue), especially on an interfaith level,” he said.
His views are echoed by popular religious teacher Halim Hafidz, who called on all not to “fight fire with fire”.
“It's not wrong to raise such issues but we cannot judge too quickly. We should discuss it in a healthy manner as we live in a multiracial, multi-religious country. Respect each other,” Halim, who is often a guest speaker on Radio24 Bernama, said in a Facebook post.
Urging Muslims to not jump to conclusions, he said: “If we are sick, we see a doctor. When our car breaks down, we see a mechanic. So why is it that when it comes to religion we don't refer this matter to scholars?”
Similarly, International Islamic University Malaysia associate professor Maszlee Malik said it is most likely that the resort owner who allowed the Buddhists to use the surau had no intention to demean Islam.“The way our media has reacted to this is too much. Some firebrand Muslims are taking it beyond the context,” the lecturer in Islamic jurisprudence said when contacted.
Maszlee noted that when it comes to places of worship, local sensitivities play an important role - whether in the use of suraus in Malaysia or a chapel in Durham, where he was a student.
He said that, in Durham, a chaplain had offered space for Muslims to pray in a chapel, but even then the Muslims made sure not to use the main prayer hall due to local sensitivities.
“Rituals may be perceived by some quarters as invasive. The chaplain welcomed us, but when some (locals) saw us praying inside the chapel, they did not like it,” he said.
However, Maszlee said there should not be a perception that non-Muslims cannot enter Muslim places of worship and that they are not allowed in “even for dialogues and talks”.
He said even Prophet Muhammad had allowed Christians to enter and pray in his mosque.
“They performed their rituals, but did not bring their idols,” he added.
Rules of conduct
However, Halim in the same Facebook post said surah at-Taubah of the Quran states that only Allah can be worshipped in mosques or places of worship specific for Muslims.
As such, he said, the guideline for use is different from common interfaith prayer rooms which are not specific to Muslims as provided in many places, like in airports.
“In Europe, churches are leased out for Friday prayers. That is considered a common prayer room. But in this case (in Johor), it is difficult to say as I have not been there.
“But I believe it can be categorised as a place of worship specific to Muslims. It also has Islamic architecture and Islamic scriptures on the walls.”
PUM's Mohd Roslan - also a senior lecturer at Universiti Malaya's Academy of Islamic Studies - said that in surah at-Taubah, Allah forbids “idolaters” from visiting the Sacred Mosque.
He described the Johor case as “shocking” as it involved use of the main prayer hall and not other rooms in the surau.
It is even more contentious, he said, because an “idol” was placed where the imam would have stood.
“Even in Masjid Negara, non-Muslims are not allowed into the main prayer hall ... It cannot be used by non-Muslims in order to safeguard the sanctity of Islam,” he said.
Mohd Roslan said respect for places of worship should also work the other way round, where Muslims cannot demand to pray in other places of worship.
“Even the caliph Umar al-Khattab chose not to pray in the main prayer hall of a church despite being offered (its use by the church patriarch),” he said.
Umar was reported by scribes to have chosen to pray near the steps of the church in Quds as he did not want other Muslims to later demand that they be allowed to pray in the main hall, too.
“We may pray in a chapel in another country, but we must respect their religion. Likewise, we (Muslims) have our space here, so we should not allow other rituals to be conducted in this space,” he added.
“They performed their rituals, but did not bring their idols,” he added.
Rules of conduct
However, Halim in the same Facebook post said surah at-Taubah of the Quran states that only Allah can be worshipped in mosques or places of worship specific for Muslims.
As such, he said, the guideline for use is different from common interfaith prayer rooms which are not specific to Muslims as provided in many places, like in airports.
“In Europe, churches are leased out for Friday prayers. That is considered a common prayer room. But in this case (in Johor), it is difficult to say as I have not been there.
“But I believe it can be categorised as a place of worship specific to Muslims. It also has Islamic architecture and Islamic scriptures on the walls.”
PUM's Mohd Roslan - also a senior lecturer at Universiti Malaya's Academy of Islamic Studies - said that in surah at-Taubah, Allah forbids “idolaters” from visiting the Sacred Mosque.
He described the Johor case as “shocking” as it involved use of the main prayer hall and not other rooms in the surau.It is even more contentious, he said, because an “idol” was placed where the imam would have stood.
“Even in Masjid Negara, non-Muslims are not allowed into the main prayer hall ... It cannot be used by non-Muslims in order to safeguard the sanctity of Islam,” he said.
Mohd Roslan said respect for places of worship should also work the other way round, where Muslims cannot demand to pray in other places of worship.
“Even the caliph Umar al-Khattab chose not to pray in the main prayer hall of a church despite being offered (its use by the church patriarch),” he said.
Umar was reported by scribes to have chosen to pray near the steps of the church in Quds as he did not want other Muslims to later demand that they be allowed to pray in the main hall, too.
“We may pray in a chapel in another country, but we must respect their religion. Likewise, we (Muslims) have our space here, so we should not allow other rituals to be conducted in this space,” he added.
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