The Relevance of the ‘Ukhuwah’ Concept in Empowering Interreligious Relations and Unity in Malaysia
Enizahura Abdul Aziz1*
1 Fellow, Centre for the Study of Shariah, Law and Politics, Institute of Islamic Understanding Malaysia (IKIM)
*Corresponding Author: [email protected] Accepted: 15 February 2021 | Published: 1 March 2021
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Abstract: Malaysia’s plural society is a melange of various races, religions, cultures and ethnic backgrounds. However, issue and challenges among people from these diverse backgrounds hamper efforts aimed at achieving social cohesiveness and national unity envisioned for the country. There exist problematic issues that surround relations between the different ethnic groups including the relations between Muslims and non-Muslims. This call for the need to identify a framework that would empower relations among the various cultural and religious groups in the country thus, allowing the achievement of the goals on national unity. In Islam, the relations among mankind can be empowered if there is proper appreciation of the nexus that connect human kind. This is where one’s acceptance of the bond or ukhuwah with fellow mankind on the basis of humanity would create peaceful coexistence and sustainable harmonious relations among diverse communities in societies. Ukhuwah is represented in two forms: ukhuwwah islamiyyah (the bond among fellow Muslims) and ukhuwah insaniyyah (the bond among mankind). As ukhuwah is not just confined to the bond or relationship among Muslims, it is important to further explore the concept of ukhuwah that could build a positive relationship among people of different culture and religions. This paper seeks to explain the relevance of the ukhuwah concept in particular the concept of ukhuwah Insaniyyah as an appropriate framework in interreligious relations that can promote the sense of solidarity among mankind and in turn enhance unity in the country. It also explores the concept of ukhuwah wataniyyah or the bond among fellow citizens of a nation as another relevant framework that would help to foster a positive understanding on the shared responsibility and roles of citizens which in turn create a sense of solidarity and cohesiveness among Malaysians.
Keywords: National Unity, Interreligious relations, Ukhuwah Islamiyyah, Ukhuwah Insaniyyah, Peaceful Coexistence
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1. Introduction
In today’s globalized world, most societies are characterized by plurality and diversity.
Cultural, religious and also ethnic diversities necessitate us to recognise the differences within these various groups followed by acceptance of these differences. The noble goal of this endeavour is for us to learn from one another and appreciate the sensitivities that exist within these various social groups. In dealing with these forms of diversities, there will be differences in views and practices, but most importantly is how to manage and tread the differences carefully.
In the Malaysian context, the plural society is a mixture of various races, religions, cultures and ethnic backgrounds. The racial demography composition of the country is made up of the
Malays, Chinese, Indians, the richer ethnic diversities of Sabah and Sarawak such as Kadazan, Iban, Bidayuh, Dayak, Melanau and Bajau. This form of pluralistic social structure poses as a great challenge for the government to manage. In order to preserve harmonious relations and peaceful coexistence, the policy for the government of the day has always aim at achieving a form of n among the people. National unity is a prerequisite order that must be continuously strengthen for the betterment of the country’s future for it to be politically, socially and economically stable and remain relevant.
The call for national unity is not something new. The chapters in the country’s historical pages have shown that unity has been on the top of the national agenda since independence. From that point of time onwards, government has continuously tried to address the issues and problems arising from the complex nature of the nation’s multi-ethnic and multi-religious background. Effort such as the promotions of the muhibah spirit, as well as other policies that embrace the ethnic and cultural diversities; and most importantly the creation of the Rukun Negara in 1970, are clear examples of the early initiatives by the government towards building a solid foundation for unity in the country. Though this has been the case, other initiatives are still needed to ensure the goals of national unity are achieved.
2. The Realities of Interreligious Relations in Malaysia
In reality, Malaysia is a multi-religious and multicultural state that has been living in peace and harmony since its independence in 1957. Malaysia’s major ethnic ethnic groups are the Malays, Chinese, and Indian. The Malays are the early settlers of the country, whereas majority of the Chinese and Indian communities are descendants of immigrant workers who were brought in by the British to Malaysia (then known as Malaya) during the colonial period. The social demographics in the East Malaysian states of Sarawak and Sabah are more dynamic; where almost 82 ethnic groups coexist and Iban, Kadazan, Bajau, Murut and Melanau are among major indigenous ethnic groups. Currently, the country’s population stands at an estimation of 32.166 million people. 61.3% of the Malaysia’s population are Muslims while 19.8% are Buddhists, 9.2 % Christians, 6.3 % Hindus, 1.3% are followers of Confucianism, Taoism and other traditional Chinese beliefs while 0.4% embraced other religions like Sikhism and Baha’i.
However, this unique social setting is actually not something new as it has existed way before colonial era where trade brought religious and other ethnic groups to the shores of this country.
Therefore, managing this form of plurality has been a great challenge not just for the government, but also for the various groups in the society that sought to ensure that this social structure remained as a strong pillar for the country.
In essence, the British colonization, through its divide and rule policy, left serious impacts on the political, economic and social structures of Malaysia. The country had been burdened with deep racial and social divisions. The racial groups were also segregated geographically and economically. More than 60 years has passed since Malaysia gained its independence giving way for the nation to determine its own course. Yet, social cohesiveness and national unity envisioned for Malaysia are still lacking. Various problematic issues surround the relations between the different ethnic groups in the country and this includes the relations between Muslims and non-Muslims. Although not rampant and intense, conflicts between the different religious groups in Malaysia do occur and often, these conflicts would involve interventions from the government through application of legalistic framework available such as the Sedition Act 1948 under the pretext of preserving social harmony.
Islam is a crucial element in the state governance in Malaysia. Article 3(1) of the Federal Constitution guarantees the position of Islam as the Religion of the Federation. However, Article 11 of the Federal Constitution guarantees the freedom for people of other faiths to practise their own religions. The Constitution also provides the definition for ‘Malay’ in Article 153 as someone who is a Muslim, practices the Malay culture and way of living; and speaks Bahasa Melayu (Malay Language). The affirmation to the religious identity of the majority Malay-Muslim population is highly relevant on how Islam is positioned in Malaysia.
A.B Shamsul (2011) uses the term stable tension to explain the social condition of the relationship among the Malaysian plural society. He explains unity in Malaysia is still a ‘work in progress’ and that there must be a change from the condition of stable tension to cohesion in diversity. In the context of interreligious relations in Malaysia, Mohd Farid (2008) explains that the issues faced by the society includes issues on building houses of worships in housing area, the dichotomy between the civil and shariah courts, religious conversions, the usage of Arabic and Quranic terminologies and child custody. Suraya et. al (2012) argues that interreligious issues have becomes more complex because the issues are no longer dealing with theological problems; rather it has become issues and challenges of living together and social interactions.
In 2015, IKIM together with University of Putra Malaysia conducted a research on the issues and challenges in the relations among religious adherents in Malaysia. The research involved 1500 respondents from Peninsular Malaysia, Sarawak and Sabah. The objectives of the research are mainly 1) to identify the respondents’ level of religious knowledge, 2) to identify the respondents’ perception on inter-religious relations, 3) to identify respondents’ level of prejudice on inter-religious relations; and 4) to identify the level of importance of religious issues to the respondents.
Table 1: Religion of Respondents
Table 2: Level of Religious Understanding
Table 3: Perception of Respondents towards inter-religious relations
Religions States
Peninsular Malaysia n (%)
Sabah n (%)
Sarawak n (%)
Islam 273 (54.6) 317 (63.4) 224 (44.8)
Buddhists 82 (16.4) 23 (4.6) 36 (7.2)
Christians 44 (8.8) 155 (31.0) 225 (45.0)
Hindu 73 (14.6) - 3 (0.6)
Taoist - - -
Sikh - 2 (.4) -
Bahai - - 4 (0.8)
Traditional beliefs - 3 (.6) 8 (1.6)
Others - - -
Level of Religious Knowledge
States Peninsular
Malaysia n (%)
Sabah n (%)
Sarawak n (%)
High 495 (99.0) 492 (98.4) 484 (96.8)
Low 5 (1.0) 8 (1.6) 16 (3.2)
Perception
States Peninsular Malaysia
n (%)
Sabah n (%)
Sarawak n (%)
Table 4: The level prejudice of Respondents towards inter-religious relations
As the research is the first of its kind and the findings can only be considered as baseline and preliminary, it is suggested that further and in-depth research should be carried out to identify the causes of tensions among the different racial and religious groups. Although the level of prejudice among religious adherents is relatively low and perception among people of different religions are positive, there are still indicators that interreligious issues might affect the relations. The assumption from the research is that possible tensions can be caused by actions of leaders (religious, ethnic groups and politicians), interested parties and further manipulated by media (social media included). This in turn will hamper the process of national unity and integration.
3. Ukhuwah and Unity
Etymologically, the term ‘ukhuwah’ is derived from the word ‘akhun’ which means brotherhood or fraternity. It forms the basis of mutual benevolence in the society. In Islam, ukhuwah is represented in two forms: ukhuwwah islamiyyah (the bond among Muslims) and ukhuwah insaniyyah (the bond among mankind). The foundation of that ukhuwwah islamiyyah is the aqidah (Islamic creed). Allah SWT says in the Holy Quran:
But (even so) if they repent establish regular prayers and practice regular charity they are
your brethren in faith: (thus) do We explain signs in detail for those who understand .
(At Taubah (9): 11)
According to Abdullah Nashih Ulwan, ukhuwah Islamiyah is the spiritual bond that produce the in-depth feeling of tenderness, love and respect towards those who share the same faith (iman) and forbearance or God-consciousness (taqwa). It has the ability to unite the hearts among fellow Muslims. Al-Ghazali explains that the Islamic kinship must be based on the feeling of love towards other Muslims with the correct intention or niyyat i.e because of Allah SWT; and the effect of that feeling will make them closer to Allah SWT.
“Surely the believers are none but brothers unto one another, so set things right between your brothers, and have fear of Allah that you may be shown mercy.”
(Al-Hujurat (49):10) Allah SWT also says in the Quran:
“Hold fast together to the rope of Allah and be not divided. Remember the blessings that Allah bestowed upon you: you were once enemies then He brought your hearts together, so that through His blessing you became brothers. You stood on the brink of a pit of fire and He
Positive 483 (96.6) 319 (63.8) 488(97.6)
Negative 17 (3.4) 181 (36.2) 12(2.4)
Prejudice
States Peninsular Malaysia
n (%)
Sabah n (%)
Sarawak n (%)
High 94 (18.8) 61 (12.2) 94(18.8)
Low 406 (81.2) 439(87.8) 406(81.2)
delivered you from it. Thus Allah makes His signs clear to you that you may be guided to the
right way”. (Ali Imran (3): 103)
Abu Saeed Khudri and Abu Hurairah say that the Prophet (peace be upon him) said: A Muslim is a brother to the other Muslim: he does not treat him unjustly, he does not leave him alone and he does not dishonor him. There is no greater evil than that one should hold a Muslim in contempt. (Narrated by Ahmad).
Sahl bin Saad as-Saidi has related this saying of the Prophet (peace be upon him): A believer’s relation with the community of the believers is just like the head’s relation with the body. He feels their afflictions as the head feels the pain of every part of the body. (Narrated by Ahmad).
In another Hadith bearing on the same subject the Prophet (peace be upon him) said: The believers’ example in the matter of their mutual love, relationship and compassion with one another is of the state of the body that when a part of it is afflicted, the whole of it is afflicted with fever and restlessness. (Narrated by Bukhari and Muslim).
The Arabic word insan means ‘man’. It also means ‘to forget’ based on the root word ‘nasiya’.
Man is created with the ability to think and reason. This is the main premise that differentiate man from other beings created by God the Almighty. Human beings are also intrinsically social beings. As a social being, man or insan, as the foundation for ukhuwah insaniyyah stems from the understanding that all of us belong to one family of humanity. From the Islamic perspective, mankind originates from the common origin called nafs wahidah—a fact emphasised throughout the Qur’an. There is essential unity of the human races as God’s creatures. Mohd Sani in Azizan Baharuddin et al (2019) argues that as human beings, all of us belong to one human family, without any inherent biological superiority of one over another. It was narrated in a hadith that the Prophet Muhammad explains, “Man is but a God-fearing believer or a hapless sinner. All people are the children of Adam, and Adam was created out of dust”
(Narrated by Ahmad).
From the Islamic perspective, there are two important dimensions that must be observed by man in order to fulfil his role as the vicegerent or khalifah on this world namely on his relationship with God and his relationship with mankind. In fulfilling his responsibility towards the Ultimate Creator, observing this relationship would require total submission to what has been ordained by God through the religion. Human beings are made the vicegerents or trustee of Allah SWT to manage and live on earth according to His directives and refrain ourselves from doing what is prohibited. Relationship among mankind on the other hand, would require us to be good towards others through act of kindness, justice, respect and tolerance. This is where one’s acceptance of the bond or ukhuwah with fellow mankind on the basis of humanity would create peaceful coexistence and sustainable harmonious relations among diverse communities in societies.
In the worldview of Islam, as the relationship among Muslims are formed on the basis of tawhid (the Oneness of Allah the Almighty as the Only God), the bond between mankind can be forged through the “biological brotherhood” of the human race. According to this understanding, all mankind are biologically related as we originate from one living entity (nafs wahidah) i.e Adam.
It is one of the signs of God’s greatness in creation, that from one person (Adam), we have multiply and each of us are inherent with so many faculties and capabilities. In other words, this common origin should be the basis for the solidarity of humankind, as all of them are
brothers and sisters. Diversity and plurality of cultures, ethnicities and religions are part of God’s creation of the universe and of mankind. Allah SWT says in the Holy Quran:
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted with all things.”
(Al-Hujurat (49):13) In the context of relations among people of different religions, the approach of ukhuwah insaniyyah provides a suitable framework for engagement and improving interreligious relations and unity. Based on the premise that it is important to preserve peace and unity in the community, the sense of belonging through the feeling of brotherhood and togetherness within the community would empower understanding and promote harmonious relations. Unity and feeling of togetherness can be nurtured especially when we accept the fact that we belong to one family of humanity. Differences that exist among religions and cultures are to be understood and accepted for the fact that these differences are part of God’s creation of mankind. Values like respect, tolerance and justice are to be adopted in engaging with one another in order to create the sense of kinship needed to ensure peace and unity.
Stemming from the concept of insaniyyah, another discourse that needs attention is the discourse of a more specific feeling of kinship which is of ukhuwah wattaniyyah (the bond created between fellow countrymen). Zulkifli Hassan (2016) explains that al-ukhuwwat al- muwatinuun represents the suitable framework in explaining the bond among fellow citizens and also the relations between Muslims and people of other religions that live in the same country. In the same spirit, Khadijah Hambali (2019) further holds that the term muwatinun can be applied in the context of non-Muslims in Malaysia as long they are loyal to the country, protect the good name of the nation and are together with fellow Muslim citizens in defending the nation from any forms of threats. The concept of al-muwatinun would help to foster a positive understanding on the shared responsibility and roles of citizens which in turn create a sense of solidarity and cohesiveness among Malaysians.
Azhar (2017) argues that Prophet Muhammad adopt the ukhuwah wattaniyyah dakwah (propagation) strategy to create a sense of belonging and love among the people towards Madinah. The State of Madinah during the time of the Prophet Muhammad SAW is an excellent example of how Islam promotes peace, accepts diversity among mankind and upholds the importance of humanity. Under the leadership of the Prophet in Madinah, Islam grew as a respected religion because of its moderate and balanced approach towards all communities living in the society which included all faiths and cultures, living together in a single nation.
The rule of law was intact and duly observed. Local customary laws of all tribes and religions living in the society were also respected. Islam also guarantees protection of human rights, women rights, socio-cultural rights, religious freedom and rights of minorities living in the state.
To apply the concept of ukuhuwah wattaniyyah in building a positive interreligious and inter- racial relations among the plural society in Malaysia, it is also important to look at one relevant framework that must also shape this sense of citizen hood. The essential provisions as enshrined in the Federal Constitution which had put in place the rights and responsibilities of each citizen from various ethnic and religious backgrounds must be the ultimate guidelines to achieve a state of national unity that is sustainable to the country. Shamrahayu (2019) explains that the
Federal Constitution is not merely a legal document, it is essentially a document that provides the nation with the important guidelines on the principles of how to live as a citizen to this nation. Article 3 (1) on the position of Islam as the Religion of the Federation, Article 11 on Religious Freedom, Article 8 on Equality, Article 153 on the special position of the Malays and Article 152 on the Official Language are among the provisions that address the issues of diversities and guarantee the rights of fellow Malaysians regardless of their ethnicity, culture and religious identities.
4. Conclusion
As ukhuwah is not just confine to the bond or relationship among Muslims, it is important to further explore the concept of ukhuwah that could build a positive relationship among people of different culture and religions. Ukhuwah Insaniyyah that promotes the sense of solidarity among mankind would help to enhance unity in the country. Ibn Khaldun, in his magnum opus Muqadimmah relates that a civilization is firmly build upon 2 main factors: religious moral values and solidarity. All religious followers must have proper understanding and strong convictions towards their religious values. Through this and as a nation that embraces religion as a pillar of strength, we can use our religious values as guidance on how to live harmoniously and peacefully with each other. No religion teaches its followers to cause divide in the society or encourage destruction to others. A civilization that is built upon strong religious values and a strong sense of unity among its people would able to overcome any threats and challenges that seek to destroy the very essence of its existence.
The acceptance of ukhuwah insaniyyah as a framework of engagement between people of different religions and cultures would reduce the level of prejudice and feelings of hatred. Islam is a peaceful religion, which encourages mutual understanding, tolerance and also respect towards people of other religions and cultures. These values can only be imbued within the society if we are not afraid of the differences but instead seek for commonalities that could glue everyone as one community. Through this, peace is no longer limited to just co-existing with one another, but will become a lasting character of the society where its people live harmoniously and united based upon the spirit of togetherness and mutual understanding.
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