Is Penang’s Inter-faith Appreciation Under Threat?

Recently, the Penang Islamic Religious Affairs Department (JHEAIPP) stopped the Thean Hock Keong Temple Association from hosting a Hari Raya Open House at an open field outside its premises, stating that such a celebration is a Muslim religious activity “subject to the permission of the Penang State Islamic Religious Council”. The decision followed a complaint from Persatuan Anak Jati Melayu Negeri Pulau Pinang, an organisation that represents local Malay interests, which claimed that the event’s poster caused public confusion. Notably, the group has earlier protested against a road name change — from Jalan Pantai Bersih to Jalan Tokong Naga (Dragon Temple Lane) — involving the association, which can provide some context that differences between the two institutions is not unprecedented.

The move raises questions about the interfaith and inter-ethnic dimensions of open houses in Malaysia and, more broadly, the prospects for interfaith engagement. The restriction, however, is not a simple case of a Muslim authority’s opposition to interfaith initiatives. It reflects an assertion of institutional authority over the boundaries, meanings, and ownership of Islamic practices. This helps to clarify the boundaries of interfaith engagement deemed acceptable in Malaysia. It also demonstrates that Muslim perspectives towards interfaith engagement in Malaysia remain diverse.

Eid al-Fitr — which is also known as “Hari Raya Aidil Fitri” in the Malay world — is an Islamic celebration that falls on the first day of Shawwal (the tenth month of the Islamic calendar) and signifies “victory” after a month of fasting during Ramadan. In other parts of the world, Eid is a one-day affair and the only religious element is the morning prayers. In the Malay world, celebrations normally last between a week and a month, with visiting and seeking forgiveness becoming a distinctive cultural tradition. In multicultural Malaysia, Indonesia, and Singapore, Malay/ Muslim communities have customarily hosted rumah terbuka (open houses) to share the joyous occasion with other communities.

In Malaysia, Malay-Muslim politicians, including the Prime Minister, have customarily hosted large open houses during Hari Raya attended by people from diverse communities. Official open houses are typically hosted by Muslims; however, this is not a formal rule but reflective of the demographics of the political leadership and civil service, which are predominantly Malay-Muslim. As such, these events have not courted controversies. Similarly, the Chinese and Indian communities would also host the Chinese New Year and Deepavali celebrations and invite the Malays. Within business communities, civil society, and families, Muslims have hosted Hari Raya celebrations to involve non-Muslim staff and friends. These private gatherings have also not attracted significant criticism, as opposed to a temple organising them.

The association’s case has tested the waters. The event was cancelled despite careful consultation with Penang’s Department of National Unity and Integration (JPNIN) as well as local mosque leaders, surau (prayer hall) leaders and community representatives (who were reportedly supportive). This underscores a key point: approval must be obtained from the right authority, namely the State Religious Council. This is particularly crucial in Malaysia, where Islamic affairs fall under state jurisdiction. This is administered by the mufti and state religious councils, with the Malay rulers or the Malaysian King serving as heads of Islam.

In place of the Hari Raya event, Mohamad Abdul Hamid, Penang’s Deputy Chief Minister (I), stated that the Zhao Zi Long Cultural and Arts Association, an entity under the temple association, would hold a “unity banquet” at Panorama Bagan Ajam Hall coordinated by the JPNIN and acknowledged by the State Religious Council. While the temple associations have denied that such an event would take place, the proposal itself reflects the form of interfaith engagement deemed acceptable if it contains Malay-Muslim elements: one that is vetted by the state religious council, conducted in a neutral (non-religious) space, framed as a unity gathering, and serves halal food. This helps to delineate the boundaries within which interfaith initiatives can proceed.

This episode is also not indicative of a lack of religious harmony in Malaysia; neither is the prospect of interfaith engagement bleak.

Sheikh Umar Bagharib Ali, an executive committee member of the Democratic Action Party (DAP), expressed similar sentiments, highlighting that such interfaith events could be conducted if they adhere to strict guidelines, including refraining from non-Islamic rituals. Likewise, Penang Chief Minister Chow Kon Yeow emphasised the importance of observing sensitivities, noting that the event poster featuring the temple as a backdrop would create a problematic optic among certain Muslim quarters, while highlighting that it is generally acceptable “for residents’ associations, or companies to host open houses in halls”.

The decision made by JHEAIPP does not indicate an outright prohibition on Hari Raya open houses held by non-Muslim organisations, and, by extension, on interfaith initiatives. Rather, it complicates the event’s execution, reflecting the increasing demand to be consulted on matters related to interfaith engagements. This is occurring even after Prime Minister Anwar Ibrahim scrapped a Malaysia Islamic Development Department (JAKIM) proposal to introduce standardised new guidelines last year.

This episode is also not indicative of a lack of religious harmony in Malaysia; neither is the prospect of interfaith engagement bleak. Rather, it signals the bureaucracy involved in order to prevent such events from being politicised, in a country that has a history of bloody racial riots in the 1960s and continues to experience occasional protests by groups riding on communal tensions for political gains.

The initial support from the local mosque and surau leaders for the association’s initiative highlights the multiplicity of views among Malaysian Muslims on interfaith engagement, underscoring that the stance of state religious authorities does not fully reflect grassroots sentiments. This indicates potential spaces for more bottom-up interfaith initiatives. Nevertheless, the tight regulation of such activities raises questions about how well it aligns with the inclusive values the Madani government claimed to promote.

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