osInternational Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 04, April 2019, pp. 2141-2148, Article ID: IJCIET_10_04_221
Available online at http://www.iaeme.com/ijciet/issues.asp?JType=IJCIET&VType=10&IType=04
ISSN Print: 0976-6308 and ISSN Online: 0976-6316
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GUIDELINES OF INTERFAITH DIALOGUE IN
MALAYSIA CONTEXT: AN ISLAMIC
PERSPECTIVE
Aman Daima Md. Zain, Wan Mohd Khairul Firdaus Wan Khairuldin, Mohd Safri Ali
and Syed Hadzrullathfi Syed Omar
Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA),
Malaysia
ABSTRACT
The study of religion emphasized on the objectivity and scientific approaches.
Different approaches have been used in interfaith dialogue within the Islamic
framework in order to create a harmonious platform of discussion between religions.
Religious polemic, within an extreme platform, could risk the build of society at many
levels as well as affecting religious tolerance among society with different backgrounds
of races and religions. In the context of Malaysia, the implementation of interfaith
dialogue has been a common practice organized by different organizations which
involved common values and different approaches. This paper is to significantly
address the guidelines in conducting interfaith dialogue in the context of Malaysia and
the adaptation of those approaches to improve religious tolerance in Malaysia. The
methodology adopted for this paper is the qualitative approach which included
literature review, observation as well as particular interviews with three people who
represented different religious organizations. The finding shows that even though
interfaith dialogue has been acknowledged as the best platform for religious
discussions, there are still possible improvements and suggestions to be implemented
in its establishment.
Keywords: Interfaith dialogue, comparative religion, religious tolerance, religious
organizations.
Cite this Article: Aman Daima Md. Zain, Wan Mohd Khairul Firdaus Wan
Khairuldin, Mohd Safri Ali and Syed Hadzrullathfi Syed Omar, Guidelines of
Interfaith Dialogue in Malaysia Context: an Islamic Perspective. International Journal
of Civil Engineering and Technology, 10(04), 2019, pp. 2141-2148
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Aman Daima Md. Zain, Wan Mohd Khairul Firdaus Wan Khairuldin, Mohd Safri Ali and Syed
Hadzrullathfi Syed Omar
1. INTRODUCTION
In the diversity of religion in Malaysia with different background in race and culture, the
misconception of interfaith dialogue usually includes that it will invite endless disputes and
fights among society which forcing them to take precautionary step by practicing religion
without concerning on other religions. According to Ahmad Faizuddin & Jaffary Awang
(2015), dialogue can be defined as “a conversation between people of different background in
certain aspects related to their life such as how to attain good life in multicultural society, or
good value in religion that would be shared together” (p.23). In general, interfaith dialogue is
a dialogue between different faiths, communicating in a common ground to discuss religious
related issues.
In Malaysia, interfaith dialogue is considered as a starting point to introduce and enhance
the understanding of religions in contributing to the well-being and peace of the nation. The
Holy Qur’an declares the basis of interfaith dialogue by the existence of theological discussions
which have been referred as the content of interfaith dialogue since years:
“Nay! But We hurl the truth against falsehood so that it breaks out its brain, and behold,
falsehood vanishes away. And yours will be woe for that which you ascribe (unto Allah).”
Surah al-‘Anbiya’ 21:18
“Or have they taken other gods besides Him? Say: ‘Bring your proof! This (Qur’an) is the
remembrance of those who are with me, and the remembrance of those before me. But most of
them do not know the truth, so they are averse’.”
Surah al-‘Anbiya’ 21:24
The concept of interfaith dialogue has existed since the time of the Prophet (peace be upon
him) and has been proven by the Holy Qur’an based on the exegesis of Surah Ali-Imran:
"And whoever dispute with you concerning him, after what has come to you of knowledge,
say: 'Come! Let us call our sons and your sons, our women and your women, and ourselves
and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars."
Surah ali-Imran 3:61
This Holy verse above emphasized on mutual cursing (mubahilah) which terminologically
means to attract the attention towards invocation and supplication before Allah for asking curse
and perdition unto the one who is not right by leaving personal tendencies (Leaman, 2007, p.
419).
The call took place during the time when the Christian delegations from Najran went over
to the Prophet (pbuh) in Madinah to have a dialogue. This has been recognized as the basis of
interfaith dialogue which happened between Islam and Christian. The injunctions that have
become the basic rule in conducting an interfaith dialogue based on the Holy Qur’an include
various verses:
“(O’ Prophet!) Call (mankind) to the path of your Lord with wisdom and good admonition,
and dispute with them in the better way. Verily your Lord knows better of him who has gone
astray from His path, and He knows best those who are guided.”
Surah al-Nahl 16:125
This verse explains the target group of interfaith dialogue should include everyone under
the platform despite of differences in religious background, gender or age. The second
emphasis that has to be the core basis of interfaith dialogue based on the Holy verse above is
beautiful preaching which includes wisdom, good admonition and argue with ways that are
best and most gracious. It can be observed that human nature in arguments contain a heavy
tendency to either win the argument or using fallacy for incapability to win the argument,
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Guidelines of Interfaith Dialogue in Malaysia Context: an Islamic Perspective
without acknowledging the effects of approaches used could possibly caused damage to the
purpose of having an interfaith dialogue.
It can be observed that interfaith dialogue emphasized on winning hearts by spreading facts
in certain manners that would build interest in people to learn about certain religion or to even
remove misconceptions on certain religion. Hence the role of interfaith dialogue and the
speakers who represented each religion is crucial enough to ensure that each religion is
presented in the best ways possible without neglecting the substances of arguments which
should contain intelligence, objective, rational and logical. The failure in recognizing these
elements would, not only provide negative assumptions, but also creating an uncomfortable
relationship between authorities of each religions.
The importance for the implementation is to showcase the truth about Islam or is another
way to remove misconceptions, prejudices and presumptions that have been spread out based
on hatred or even portrayed by the fringe element in Muslim community itself. The multiracial
and multireligious community of Malaysia landscape demands a platform to unite each and
every community to progress as one in order to enhance their lives in terms of social, economy,
culture as well religion. It is almost crucial to instill the values such as cooperation, good
relation and engagement among the society in order to ensure an effective progress of the
society (Ahmad Faizuddin & Jaffary Awang, 2015, p.24). The progressiveness of the society
and interfaith dialogue is significantly interrelated to each other which also considered as a
vital relation for the development of society. Hence, the best guidelines for the implementation
need to be reviewed and improved from time to time.
2. METHODOLOGY
The methodology of this research was based on the approach of particular interviews with
several Muslim activists from different organizations who are expert in interfaith dialogue and
observation on the current approaches in interfaith dialogue. The interview provided first hand
information related to the research. (Firdaus W., personal interview, February 13, 2019),
(Nicholas S., personal interview, February 14, 2019), (Shah K., personal interview, February
15, 2019). In addition, it proved the significance to have specific discussions on certain
implementation. Besides, observation was used to understand the differences in interfaith
dialogue as well as to explore the subject matter directly. It provided various form of
approaches used and the framework of topics that has been chosen by the platform.
3. CHALLENGES IN THE IMPLEMENTATION OF INTERFAITH
DIALOGUE
Since interfaith dialogue requires more than commitments, sometimes it would be tough to find
representative who possessed the criteria and skills needed according to the whole framework
of interfaith dialogue. According to Nik Safiah Nik Ismail (2010), skills is “the ability to use
one’s knowledge effectively and readily in execution or performance; a learner power of doing
a thing competently; a developed aptitude or ability… implying the need of creativity” (p.21).
As much as it is important to spread the teaching of Islam in the society, it is crucial to recognize
the significant elements that influence the effectiveness of such propagations or religious
disseminations. Human beings’ personality is shaped by soft skills in the way that it creates
matured personalities with a well balanced education and this can only be achieved by
possessing soft skills (Schulz, 2008; Khairuldin et al. 2018).
The effectiveness of such act would be highly dependants on communication skill.
According to Covey (1991), “You can communicate with someone you trust almost without
words. You can even make mistakes in you verbal communication and still find that they get
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your meanin. When trust is high, commitment is easy, effortless, instantaneous and accurate”
(p. 138). The ability to influence others in every single perspective or areas is likewise
becoming increasingly important. Influence may emphasize on collaborating effectively with
and leading others collectively towards commitment, outcomes, and change. Nik Safiah (2010)
stated that,
The art of influence is critical in counseling. If a counselor wants to interact effectively
with the intention to influence the counselee to make the right decision, the counselor needs
first to understand the counselee. Earlier in ‘empathy’, I mentioned that the counselee would
feel safe to open up to the counselor if the counselor makes an effort to understand what the
counselee is saying through emphatic listening (pp. 92-93).
In the implementation of interfaith dialogue, it is vital to uncover these characteristics
within the nature of the representative. Failure of this emphasis would collapse the institution
and possibly breed greater misconceptions toward Islam which would only defeat the original
purpose or aim of having an interfaith dialogue as a platform to create a balance and
harmonious religious discussions among the society. According to Azad (2015), “In the light
of Islamic concept, Allah himself is a communicator who conveys His text ‘Quran’ through
His messenger prophet Muhammad. Again, we see Prophet Muhammad communicates with
different sections of people to preach ‘Islam’. Prophet Muhammad used both written and oral
form of communication. He attracts everyone with his unique pleasant behavior and
outstanding personality” (pp. 228-229).
It can be observed that the current flow of interfaith dialogue, particularly in Malaysia
sometimes invites extremists and religious fanatics who possessed different understanding on
certain issues or religion. Therefore, it is essential for the representative to not fall into such
traps. This could be a challenge for the implementation in a way that contextual discussions
could involve extreme misconceptions. Hence, the failure to control the whole situation could
possibly resulted Islam to be seen as what has been implied by the fanatics. It can be highlighted
that this is among the challenge that has been faced by religious leaders in answering questions
about Islam. Since Islam emerged, the emphasis on wisdom and beautiful teaching has always
been the core attitude in public encounters.
In order to create better understanding in society, listening is one of substantial determinant
consist of few steps including asking questions, being open-minded and understanding, not
interrupting and also seeking suggestions. These are ways to build trust in others to ensure that
they are able to open themselves and feel safe enough to do it (Nik Safiah, 2010). This would
be the effective way to face the challenge without risking the image of Islam and perhaps even
becoming a chance to remove misconceptions among the society on the teaching of Islam. This
can be evaluated from different religious organizations existed in Malaysia which have an
extensive experiences in organizing interfaith dialogue as well as their involvements to
represent Islam in such platform.
4. GUIDELINES OF INTERFAITH DIALOGUE
Interfaith dialogue is a platform that creates a position that all religions are in the same
peripherals. In Islamic perspective, the establishment of interfaith dialogue that invites all
religions to come to an equal ground does not establishing religious pluralism that claims all
religions are the same. All creations and diversity as well as plural phenomenon created by
Allah SWT is an indication of the greatness of Allah SWT. Based on the Holy Qur’an:
“(God) is the One Who created for you all that is on the earth. Moreover He turned to the
heaven and fashioned seven heavens with harmony. He is Full of Knowledge of all things.”
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Surah al-Baqarah 2:29
“And among His signs is the creation of the heaven and earth and the variations in you
languages and your colors, verily in that are signs for those who know.”
Surah ar-Rum 30:22
In freedom of religion, according to Syed Qutb, it is one of the human essentials. In his
view, throughout its history, Islam has always guaranteed the dignity, freedom and rights
of religious minorities who have lived under Islamic rule to the highest degree (Syed Qutb,
1971, p.119). Based on the Holy Qur’an:
“There is no compulsion in religion. Truly the right way has become clearly distinct from
error. Therefore, whoever rejects false deities (taghut) and believes in Allah, has grasped the
firmest handle, that shall never break; and Allah is All-Hearing, All-knowing.”
Surah al-Baqarah 2:256
Due to this, the freedom to choose existed. But it is crucial to help enlighten people to
understand Islam based on knowledge. It can be observed that the truth has always dominate
in any discussions, particularly in religious related discussions and it is almost impossible to
reason the rejection of the truth. Hence, the most important guideline in implementing interfaith
dialogue would include putting the truth as the focus point or the compass of the whole
discussion. The philosophy of the truth in Islam is forming its relation to light and falsehood to
darkness. The inexistence of darkness is always explained with the absence of light. The Holy
Qur’an mentioned:
“And say: ‘The truth has come and the ‘falsehood’ has vanished away; verily, the
‘falsehood’ is (something) vanishing.”
Surah al-Isra’ 17:81
In addition, the ultimate aim of interfaith dialogue is to portray the beautiful teaching of
Islam through da'wah approaches that include rules and methods that are systematically carried
out through various forms, efforts and tools in conveying Islamic messages to the target group
(Faridah Mohd Sairi, 2015, p. 629). Hence, the manners of how to conduct interfaith dialogue
need to be analyzed in details. As much as manner is concern, the ultimate example to recognize
good manners is to refer to the Prophet (pbuh). For instance, Zaid ibnu Harithah proved that it
is impossible to choose someone else over the Prophet (pbuh): “For I have seen something in
this man, and I am not the kind of person who would ever choose anyone in preference to him."
(At- Ṭabarī, 1988/1998, p. 8). This proves that the nature of the Prophet (pbuh) in terms of his
manners made it impossible for people with firsthand experience to forget him. According to
Mustafa Cerić (2017),
When it comes to ethics and morality, Muhammad, the messenger of God, has stated that
his ethics, as an understanding of good manner, is based on an immediate divine inspiration
and training of his good manner of behavior, when he said: “‫“( ”ادبني ربي فأحسن تأديبي‬My God
has taught me good manner of behavior and thus I have the best manner of all”); and speaking
of his prophetic mission, Muhammad, peace be upon him, said: “‫“( ”أنما بعثت ألتمم مكارم االخالق‬I
have been sent in order to complete the way of the high standard of morality”) (p. 3).
Generalization apart, the current development in the methods of da’wah somehow made it
impossible for people to remember Islamic teaching that has been conveyed to them. This is
against the result gained by the Prophet (pbuh) in his methods of da'wah which the emphasis
is in spreading Islam with beautiful manners. Hence, it is crucial to include beautiful preaching
with the emphasis of manners as the guideline in the implementation of interfaith dialogue
since it would influence the acceptance and interest of the society. It is valid to say that such
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guideline need to be followed by the representative in order to ensure that interfaith dialogue
has become a beneficial platform to showcase the practical teaching of Islam.
Furthermore, the choice of topic has also become a significant influence in having a
harmonious discussion during the conduct of interfaith dialogue. In the context of Malaysia
which race and religion have always interrelated to each other, the existence of boundaries in
the manifestation of interfaith dialogue is to ensure that the discussion is not offensive to any
representative from any religion. The choice of topic should be focusing on the similarities
between religions. It was mentioned in the Holy Qur’an,
“Say: ' O' People of the Book! come to a ward common between us and you, that we
worship none but Allah, and that we associate not anything with Him, and (that) some of us do
not take any others for lords other than Allah '. And if they turn back, then say: 'Bear witness
that we are Muslims'.”
Surah ‘ali-Imran 3:64
It is crucial to identify that the root of conflicts are usually coming from the differences
existed between religions and the failure to engage without exerting or forcing each opinion
unto the others. This proved that differences tend to bring conflict. However, it is also
impossible to ignore the separating point between Islam and other religion. The Holy Qur’an
mentioned that,
"Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had
been given to did not differ but after the knowledge (of the truth) had come to them, through
envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in
reckoning."
Surah ‘ali-Imran 3:19
Therefore, the best way would be addressing both within certain flows. The format can be
very open, engaging and very lively where panels are talking about similarities and similar
concerns while discussing the practical solutions that each religion used to a particular problem.
This type interfaith dialogue would also depend on the contextual element where it could be
more practical rather than intellectual where the discussion commonly would be focusing on
what can be observed in the society versus what is the real teaching of Islam. It is fair to address
dialogue as a platform to voice out religious stands on certain issues. For a more intellectual
side of interfaith dialogue, it is crucial to understand that the truth has always been a similar
aim in the propagation between religions.
Hence, the discussion on the separating points should also get addressed under the same
platform. The prevention of tension while focusing on the differences based on scientific fact
and evidence is possible with conditions. An ideal interfaith dialogue is that the people can talk
about their idea and their beliefs openly without having to encounter any judgments, which
includes similarities and differences. It is possible to disagree but everyone is open for
discussion while holding certain principles such as humility and humbleness. Although we are
convinced that only Islam is the truth, it is crucial to acknowledge that humans are bound to do
mistake and improvement is unavoidable. Hence, we have to open the door for discussions
where information is supplied by acknowledging the truth, even when the odds are not in our
favor. As much as we want to win an argument, the substances in the answer given should be
prioritized; humbleness, humility, kindness, compassion and empathy.
5. CONCLUSION
The implementation of interfaith dialogue in Islamic perspective consists of a few guidelines.
The current development in interfaith dialogue as an event conducted by several organizations
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inhibits certain deficiencies that need to be improved from time to time based on the transition
of custom in each places. Even though the challenges in the implementation of interfaith
dialogue involved a long process of learning and training that usually run by religious
organizations, it is crucial to address it in a more practical way by addressing them as a
prerequisite to get involve as representative in interfaith dialogue. In addition, it can be
highlighted that interfaith dialogue in Islamic perspective should always put the truth at the
centre of discussion without affecting the approaches in conveying the message of Islam by
beautiful preaching and good manners. When it comes to discussion that could possibly create
tensions, good manners and good relations have always become the cooling tool for the heat.
The inclusion of similarities and differences in discussion is crucial in order to set a standard
that there are definitely common terms between religions, however the existence of the
differences need to be addressed in order to prove the separating point between Islam and the
other religions. This perhaps could be the guidelines in the implementation of interfaith
dialogue especially in Malaysia.
ACKNOWLEDGEMENT
This article is part of a research fund DPU (UniSZA/2018/DPU/23) sponsored by the Center
for Research and Innovation (RMIC), Sultan Zainal Abidin University (UniSZA), Gong Badak
Campus 21300 Kuala Nerus, Terengganu, Malaysia.
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