IN diverse Malaysia, it appears that a red line is likely to be crossed these days, particularly in areas of religion as well as race.

The Kuala Terengganu Municipal Council reportedly ordered the Guan Di Temple in the vicinity to halt any performances involving female singers during a celebration event held between July 29 and August 2.

The directive that was issued constitutes an infringement of non-Muslims’ freedom of religion, particularly affecting Buddhists and Taoists.

The faithful concerned, be they male or female, ought to exercise the right to practise their religion in a manner they – and not others outside of their faith community – consider apt and important.

To insist on intervening in their religious affairs, which the local council did, is disrespectful, if not “profane”.

In the face of public criticism, Terengganu executive council member Wan Sukairi Wan Abdullah, who is chairman of the health, housing and local government committee, argued that the restriction was imposed because the performance was held in an open space accessible to all, including Muslims.

Hence, this begs the question, why would a restriction be imposed simply because there was likely to be Muslim onlookers?

Imposing constraints on the event organisers for this reason doesn’t reflect well on the state of faith of Muslims in Terengganu particularly and Malaysia generally. 

Is the faith of the Muslims too fragile for them to even have a passing glance at the women’s performance in the temple ground?

Moreover, the Muslims have the option of not taking a peek at the performing women, let alone physically attending the ceremony that they were not invited to. 

To put this controversy in a wider context, the Hungry Ghost Festival, which is observed by Buddhists and Taoists, is often celebrated in an open space in such places as Penang, where almost all passers-by could get a glimpse of the performances.

In Penang, no Muslims have so far been reportedly “haunted” by the women participating in the Hungry Ghost performances. 

Such purported fragility of faith is also reminiscent of the action of about 50 residents of a Kuala Lumpur suburb, who in 2015 protested against a cross that stood on a shoplot church. 

They claimed that the presence of a cross in a Muslim-majority area “posed a challenge to Islam” and could shake the faith of youths in their community. The cross was later removed. 

If the fragility of faith is indeed prevalent among Muslims in our society, what does it say about their religious education? 

One would squirm thinking about what would happen to them if they’re intensely exposed to the internet and its unsavoury offerings in the comfort of their homes. 

Interference like the one in the Terengganu case in the long run not only would further polarise our diverse society; it is feared that it could also promote Islamophobia, with Islam being seen, rightly or wrongly, as an existential threat to other religions.

Religion should instead play a useful role in building bridges for our various communities and cultures.

Fear often rears its ugly head when we face the unknown that we don’t understand.

Thus, there should be better communication between followers of respective religions in our collective desire to achieve national integration and progress.

This is also a way to undermine the dark designs of politicians who profit from consciously dividing the nation on the basis of race and religion, causing misunderstanding and discord as a result.

The concern for religious sensitivity of the majority community should be tempered with the acknowledgement that Malay-Muslims generally have faith that is not easily manipulated or shaken.

As former law minister Zaid Ibrahim rightly said in response to the banning of the controversial movie Mentega Terbang, Muslims in Malaysia deserve to be given credit for their faith.

A faith anchored in deep understanding of one’s religious teachings and a general awareness of and respect for other religions would help one to face the challenges that a diverse society poses. – August 7, 2024.

* This is the opinion of the writer or publication and does not necessarily represent the views of The Malaysian Insight. Article may be edited for brevity and clarity.