Finished reading “No God but God”, Reza Aslan’s book recently, and it is an excellent read. It charts out the entire history of Islam, dating from pre-Prophet Muhammad (pbuh) Arabia and consequent developments, making it simple for the layman to comprehend origins of the Shiite-Sunni divide, how Islam is not homogeneous since there are multiple interpretations of its theology and practice. Two points struck out:

First, the description of Sufism, which as we know is the mystical understanding of Islam, the nafs (desire) that longs for unattainable union with God the Creator, and insatiable love. In the story of Layla and Majmun, the lovers are initially banned from seeing the other, and after years of separation, develop the sort of deep, aching love that even upon finally meeting, cannot actuate. The intense longing is best left as it is, since proximity would be too intoxicating for either party. The Conference of the Birds outlines the birds who travel far and wide to discover wisdom, only to find that it is the journey itself that has developed their characters that way inclined. Sufism is the mystical journey towards full knowledge of God, best described but not defined.

The second is that the Muslim world has struggled for centuries to come to a thorough understanding of the governance of an Islamic state. Prophet Muhammad himself attempted this model, and years later debates ensue on the best practice of a society based on rules of justice, fair governance permeating all levels of public life. It also struck me that the author says, what we have today is not as much an external problem between the Muslim and Western worlds, but rather - an internal struggle within Islam.

Finally, the author states in an almost enlightened manner the following:

Democracy, if it is to be viable and enduring, can never be imported. It must be nurtured from within, founded upon familiar ideologies, and presented in a language that is both comprehensible and appealing to the indigenous population.

I think this is a wise saying, not because I disagree with international standards and international laws. I do agree with these principles, but it is more true that until and unless democracy is driven by the local community for which it will serve, and birthed out of such a context, then importation of ideals will never work (even if to the pleasure of a minority community). I may be lambasted for these, but I believe these are debateable points yet.

This is all the more pertinent as I observe workings within the Muslim world here. The Ummah is considered the “People of the Book”, but some agree it is to include all of humanity i.e. God’s creations. The call is for all to work together in securing peace and harmony. There are few people who would disagree with principles of democracy but there are ways in which one announces it, or fights for it, that is less subversive for the host country. Feeling the pulse of the nations here, Islamic democracy has a chance to flourish and it must be given its own space and chance to do so.

Article in The Sun on Wednesday 6th February 08 

This is not my country or your country. This is our country.Wan Saiful Wan Jan & Tricia Yeoh  Despite living thousands of miles apart, and the racial and ethnic differences, the two authors of this article share the same experience of being an ethnic minority.  Wan Saiful Wan Jan is a Malay Muslim who has been living in Britain as an ethnic minority since 1993. As a Muslim, he feels the need to contribute to the British society that he is now part of, although he still feels a strong attachment to Malaysia. Tricia Yeoh has been living in Malaysia her whole life. A Chinese Christian, she too is an ethnic minority. Like many other minority groups in Malaysia, she considers Malaysia to be the only home she knows and loves.  In Britain, the Muslim minority is demanding that they are treated as equals. Things are not much different for ethnic minorities in Malaysia. Just like minority Muslims in Britain, the minority non-Muslims in Malaysia too are asking to be treated as equals.  The reactions they get are also more or less the same. In Britain, some among the majority, say “Don’t challenge us, this is our country!”. In Malaysia, once again, some among the majority Malay Muslims also say “Don’t challenge us, this is our country!”.  

It is not easy being a minority, is it?

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This is kinda late in reporting, but thought some people might be interested in it:

ANNOUNCEMENT
KAIROS PUBLIC FORUM
Free Admission
Religious Liberty Under Threat
Time/date: 8.30pm, Thu 31 January 2008
Venue: Heritage Centre, Petaling Jaya
Speakers: Dr Ng Kam Weng & Mr Lim Heng Seng
Malaysian citizens – Malaysian Christians in particular – should be greatly disturbed by recent events that give alarming evidence of the erosion of religious liberty in the country. These events include civil court judgments that advise non-Muslims to go the shariah courts to settle matters of divorce and child custody, body snatching from funeral parlors, the demolition of temples and churches, and the seizures of Sunday School materials and Christian story books for children from bookshops. Of great concern is the Cabinet announcement that non-Muslims may not use the word ‘Allah’. This prohibition would ban Holy Scriptures (Alkitab) and forbid Christians from using well established liturgy, hymns and prayers in their worship services.
Are these events merely ad-hoc actions by the authorities or do they reflect the implementation of a more fundamental Islamic policy that informs and guides the authorities in their treatment of peoples of other faiths? How should Christians view these developments? This public forum will provide an analysis of current trends in our nation and explore how Christians may firmly and constructively respond to these challenges that threaten religious liberty in general and the Christian faith in particular.
About the speakers
Dr Ng Kam Weng is Research Director of Kairos Research Centre.
Mr Lim Heng Seng, a former senior federal counsel and chairman of the industrial court, is currently a partner in a law firm in Kuala Lumpur.

Revolution of Hope (ROH) Malaysia, a project I have been part of since last year, has undergone a revamp of its website. See the newly revised one here. An excerpt from the site:

As you can see, we now have an entirely new looking blog which we hope to update rather frequently. We also hope for this site to be a resource cite for you to download papers or articles we might have written and feel would be beneficial for you.

Hope it will be useful to you! If you have contributions to make, do send an email to the team at rohmalaysia@gmail.com - we are looking for articles and opinions related to Christianity and the social fabric of Malaysia. (that almost covers everything!!)

If anyone didn’t catch the edition of The Economist with the special report on Religion and Public Life, go look for it. It’s an excellent report on how the world is not going the “secularist” way as was previously thought. In fact, religion is playing a much more important role both from the ground up and top down.

See the US Presidential Elections, for example. Bush is riding on the Republican Christian/Bible Belt Protestant faith, he who prays everyday but does not see that this defies his logic of lying about WMD (weapons of mass destruction, in this case weapons of mass destruction). Mike Huckabee is a staunch Protestant Christian. Romny has recently gotten a lot of flak for his Mormon belief, where traditional Christians would not stand for a representative believing in what they consider a cult.

It goes without saying that one’s religion continues to play an important role in Islamic countries. In South Korea, many of its elected leaders are staunch Christians. There are also extremist groups from Hinduism and Buddhism sprouting out around. Bhutan for example will not allow any non-Buddhists to work in Government.

Religion is not fast fading but instead taking root and being used as political tools. This I disagree with. Although I previously stated that religion can be a guiding principle for governance, using it for political mileage is just hogwash.

Which is why, at the recent forum I conducted, many Muslims said that the only way to present an alternative way of looking at religion is to say we are “Saving the Religion from the State”.

I’m itching to get some books and I am interested in especially Tariq Ramadan’s “Western Muslims and the Future of Islam“, which has gotten pretty good reviews. It was listed as one of the best 2004 nonfiction books by the Christian Science Monitor. A synopsis of the book reads as follows:

As the number of Muslims living in the West grows, the question of what it means to be a Western Muslims becomes increasingly important to the futures of both Islam and the West. While the media are focused on radical Islam, Ramadan claims, a silent revolution is sweeping Islamic communities in the West, as Muslims actively seek ways to live in harmony with their faith within a Western context.

Western Islam will see the religion coming out of its stereotypical jihadist-terrorist label that has tainted itself for many years. I, for one, am interested in seeing how this new development of Islam will take its course from here on. I’m not sure Islam Hadhari is the best way to frame it, since Islam is Islam and we should start defining it at its most essential core (note: the word “fundamental” has also taken on a negative meaning although it means something perfectly innocent, i.e. back to original doctrine), and not by giving it a new name. (of course new names are marketable but they can just be token)

Another interesting book I’ve been trying to get my hands on is “The Muslim Jesus” by Tarif Khalidi.

In The Muslim Jesus: Sayings and Stories in Islamic Literature, Tarif Khalidi brings together Islamic primary sources about Jesus from the eighth to the 18th centuries. Included are mystical works, historical texts about prophets and saints and, of course, the foundational words about Jesus in the Qur’an. “As a whole,” Khalidi explains, these writings “form the largest body of texts relating to Jesus in any non-Christian literature.” Khalidi pays particular attention to the literary quality of the texts and the role “the Muslim Jesus” has played in both Muslim piety and Muslim-Christian relations.

Not many people know that Nabi Isa, or Jesus, plays an extremely central role in Islam as well. He is highly revered and considered one of the most powerful prophets whose gifts of miracles and healing were bestowed upon him.

The last book I want to buy this season is “No God but God” by Reza Aslan, which has been highly recommended as well. Written from a historical perspective of Prophet Muhammad (pbuh) and makes no false romanticism of his journey and struggle - paints a man for who he truly was.

I believe that one of the most essential relationships to cultivate at this stage is that of Muslim-Christian relations. This year, numerous Muslim leaders across the world sent a document called “A Common Word” to all Christian leaders, outlining the core of both religions and how these are actually the same. Drawing from exactly the same sources.

Thus despite their differences, Islam and Christianity not only share the same Divine Origin and the same Abrahamic heritage, but the same two greatest commandments.

You can endorse the document as well, which was later responded to by the Pope himself, as well as other Protestant denominations. Also, in the UK, there is an organisation called “The Christian Muslim Forum” that aims at fostering good relations between the two.

I am mighty excited about these things, and hope to expand on my knowledge of Islam to better understand how the two religions can work together and build bridges for.. yes, you got it (*ahem* in Miss World-type conventions), world peace!

Welcome to Malaysia, where leaders confuse culture and religion. This issue is not new, and has arisen yet again. Alerted to me by Malaysiakini here, The Herald, a Catholic newsletter, will not get its publishing license renewed if it does not drop the word “Allah”, Arabic for “God”.

The Herald, the organ of Malaysia’s Catholic Church, has translated the word God as “Allah” but it is erroneous because Allah refers to the Muslim God, said Che Din Yusoff, a senior official at the Internal Security Ministry’s publications control unit.

“Christians cannot use the word Allah. It is only applicable to Muslims. Allah is only for the Muslim god. This is a design to confuse the Muslim people,” Che Din told The Associated Press.

The weekly should instead, use the word “Tuhan” which is the general term for God, he said.

This is a ridiculous blurring taking place. The argument is that Christians in Malaysia only use the word Tuhan. The word Allah has definitely been used by Christians, especially those in East Malaysia. Let’s take a look at the definition of Allah here:

Allah (Arabic: الله, Allāh) is the standard Arabic word for “God“.^[1] The term is most likely derived from a contraction of the Arabic article al- and ʾilāh “deity, god” to al-lāh meaning “the [sole] deity, God” (ho theos monos); another theory traces the etymology of the word to the Aramaic Alāhā.^[2]

While the term is best known in the West for its use by Muslims as a reference to God, it is used by arabic-speakers of all Abrahamic faiths, including Christians and Jews in reference to “God”.^[3][1][4] The term was also used by pagan Meccans as a reference to the creator-god, possibly the supreme deity in pre-Islamic Arabia.^[2]

The Internal Security Ministry cannot be very well educated in history and geography, much less international affairs, nor religion, since they don’t know that:

As the Arab Christians today have no other word for ‘God’ than ‘Allah’^[6], they for example use terms Allāh al-ab (الله الآب) meaning God the father, Allāh al-ibn (الله الابن) mean God the son, and Allāh al-ruh al ghodus (الله الروح القدس) meaning God the Holy Spirit.

While some Christians think that reference is made to a different God altogether, I tend to disagree with that. I think that God is God. If one were to believe in the theology of unity, then God is God. A rose by any other name would still smell as sweet. Allah just happens to be the Arabic term for God. Just like Tuhan is the Malay word. Gott is in German. Dio is in Spanish. Shang-Ti in Chinese.

Four years ago, the Iban Bible was not permitted to print the word Allah, but it was lifted with mass Christian displeasure. Now it’s come up again, but I think it is more likely the fact that the Herald has taken up controversial issues recently, focusing on BERSIH and HINDRAF rallies. This may be causing some political unease, and hence little reasons are being brought up suddenly, which were previously resolved already.

Co-organised by the Centre for Public Policy Studies and Malaysia Think Tank London, we had a seminar on Tuesday night on “Islam: A Blessing to Malaysians?”, with main speaker Wan Saiful Wan Jan, and co-panelists Rev. Dr. Hermen Shastri from Council of Churches Malaysia, Ustaz Hasrizal also from MTTL, Shanmuga from Malaysia Hindu Sangam and myself chairing the session.

There were about 90 plus people, when I had only expected about 50 to turn up. It was packed to the brim! Thanks to everyone for coming! (Pictures are on my Facebook album)

I started by saying that I received mixed comments from invitees, those who were glad we were discussing it and those who felt it was a ridiculous proposed statement to make. Why indeed has Islam taken on such a bad name and face for itself?

I said that no matter what, it is without a doubt that Islam is taking an increasingly essential role in shaping our identities of race and nation, both for Muslim and non-Muslims. The question is how this identity is being shaped, and are these trends truly reflective of Islam. If not, what do we envision for it to be, what guiding principles can govern Malaysia?

Wan Saiful gave an excellent speech painting his experience as a minority religion living in the UK. Drawing from his experience, he encouraged his fellow Muslims to realise that overseas, Muslims are minority whereas in Malaysia, Buddhists, Christians and Hindus are the minority group. Minority groups will always demand for the same things: to be treated as equals, and stand up for their respective religious rights. In Malaysia, we complicate things because there are two layers to the problem: ethnicity and religion.

We should realise that they are two separate things, and that not all Malays are Muslim. Not all Muslims are Malay. Likewise, not all Chinese are Buddhists or Christians. Not all Indians are Hindu. Not all Hindus are Indians. Not all Christians are Chinese. Just take a trip abroad sometime and you’ll be warmly introduced to the variety of ways that religion is practiced. Religion (all, including Islam) is not monolithic and as a result of various interpretations, we get flourishing of different ideas.

He ended by saying that we should move away from arguments of race and religion. Rather, the discourse should focus more upon policy issues. For example, how do we translate Islamic values of choice, into religious education, trade and economics, NEP and other policies.

Why I took the initiative to invite Wan Saiful was because I have been truly impressed by his views, and was (still am) psyched about these ideas spreading to fellow Malaysians. While some panelists disagreed that religion should even be part of the picture, I understand where Muslims come from because I believe the same thing of Christianity.

We do not want to impose our religious views on others, but we both believe strongly that each of the faiths provide us with valid principles that govern our lives, both private and public. These principles do not have to be explicitly “tagged” as “Muslim” or “Christian”, but we both know that they are “Islamic” or “Christian” by nature. For example, standing up for justice and equality and fairness. These we all readily know are faith-based, but we don’t have to call it such. As long as they are equally translated into public policy. Yes, I am convinced of this.

I’m speaking at a youth camp this weekend on the topic of “Politics & Injustice: What’s Faith Gotta do with it?”

This is obviously a topic that I’m pretty familiar with already, but I’ve only ever spoken to crowds made up of adults, activists and/or theologians. I’ve done one session on blogging with a bunch of intellectual youth at a writers’ camp, but this will be a different ball game for me.

Having expired from the old sunday teaching classes a long time ago, getting back in touch and in rhythm with 13-18 year olds is gonna be a slight toughie, especially on the above subject that is as dry as bread crumbs. Wonder how they will take to it. I need to pump them with some activity. These are some of the things I am thinking to do in the workshop to ensure maximum participation from the young un’s.

• Hook/Primer: Do a role play with different scenarios on “injustice” inviting volunteers from the floor + debrief
• Book: Get out some contents on the slides on connection between faith and politics  
• Get them into small groups and get them to answer some questions, discuss 
• Show them powerpoint slides of active blogs (cos this is the Y-generation of facebook, blogs and so on)
• Action forward: “Conscientizing” into action, how true transformation is manifested in daily living

Wish me all the best!

Here is what I said on Saturday at the inaugural dialogue and launch of OHMSI (Oriental Hearts and Mind Study Institute)… on the topic of Was Jesus Political?

I am usually asked to speak on panel discussions for one of two reasons; one, because I am a lady, and two, because I am young. I am here to celebrate these two attributes today, and hope that I may add value through a third element, namely the fact that I have been somewhat exposed to the socio-political fabric of Malaysia while working at the Centre for Public Policy Studies that works on public policy issues, and draw connections between the dots of religion and public life.   

As a young person fresh out of Churchianity, the reasons compelling me to work in public policy had little or nothing to do with my faith. This was the sad reality. It is only such interaction with a small but steadily growing group of Christians that has maintained the respect I have for the dignity and honour of the church, which may otherwise have withered away, along with many other activists who have experienced a great disconnect between their Christianity and social action. Further, the support they receive from their fellow Christian family has been insignificant, if at all.

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