Restrictions in Freedom of Religion in Malaysia: A Conceptual Analysis with Special Reference to the Law of Apostasy

Q3 Social Sciences
Mohamed Azam Mohamed Adil
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引用次数: 4

Abstract

The right of freedom of religion is one of the fundamental rights guaranteed in the Malaysian Constitution. The provision over the right to freedom of religion is seen as one of the most crucial provisions ever stated in the Federal Constitution. Article 11(1) has never been amended. Indeed, provision in Article 3(1) reiterates the right of individuals, especially the non-Muslims to profess and practise their religion freely, without any fear and interference. The special status of the religion of Islam enshrined in Article 3(1) does not mean that non-Muslims have no right in matter of freedom of religion. However, the Federal Constitution seems to restrict the right to freedom of religion, in the sense that freedom of religion in Malaysia is not absolute. There have been several restrictions imposed not only within the constitutional framework but also other general legislations. Among provisions that furnished such restrictions can be seen in Articles 11(4), 11(5) and 10(2) of the Federal Constitution. Moreover, the Parliament had also passed several legislations allowing such restrictions. This can be seen, among others, the Internal Security Act of 1960 (ISA), the Societies Act of 1966, the Police Act of 1967, the Printing Presses and Publications Act of 1984, the Town and Country Planning Act of 1976 and the Penal Code. As such, Muslims and non-Muslims alike must adhere to certain religious constraints for the sake of public order, public health and morality. While freedom of religion is guaranteed for individuals in the Malaysian Constitution, some states in Malaysia have penalised Muslims who renounced the Islamic faith. Although there is no death penalty for apostasy in Malaysia, apostates are subject to punishments like fine, imprisonment and to a certain extent whipping. In certain states, apostates are detained at the rehabilitation centre for up to 36 months. These have brought concern to human rights activists because such punishments and detention may seem contrary to the right to freedom of religion enshrined under Article 11(1) of the Federal Constitution and Article 5(1) that guarantees individual liberty. This article attempts to investigate whether restrictions over the right of freedom of religion particularly when Muslims ∗B. Shari’a (Hons) (Malaya), LL.M, Phd in Law (SOAS, London), Lecturer, Centre for Islamic Thought and Understanding (CITU), Universiti Teknologi MARA, Shah Alam, Malaysia (e-mail:mazamadil@hotmail.com). This article is based on a paper presented at the 2nd ASLI Conference, Organised by the Faculty of Law, Chulalongkorn University, Bangkok, 26-27 May
马来西亚宗教自由的限制:以叛教法为特别参照的概念分析
宗教自由权是马来西亚宪法保障的基本权利之一。有关宗教自由权利的条款被视为联邦宪法中最重要的条款之一。第11(1)条从未修订过。的确,第3(1)条的规定重申了个人,特别是非穆斯林在不受任何恐惧和干涉的情况下自由信奉和实践其宗教的权利。第3(1)条所规定的伊斯兰教的特殊地位并不意味着非穆斯林在宗教自由问题上没有权利。然而,联邦宪法似乎限制了宗教自由的权利,因为马来西亚的宗教自由不是绝对的。不仅在宪法框架内,而且在其他一般立法内,都施加了若干限制。《联邦宪法》第11(4)、第11(5)和第10(2)条规定了这种限制。此外,议会还通过了几项允许这种限制的立法。除其他外,这可以从1960年的《国内安全法》、1966年的《社团法》、1967年的《警察法》、1984年的《印刷机和出版法》、1976年的《城乡规划法》和《刑法典》中看到。因此,为了公共秩序、公共健康和道德,穆斯林和非穆斯林都必须遵守某些宗教约束。虽然马来西亚宪法保障个人的宗教自由,但马来西亚的一些州对放弃伊斯兰信仰的穆斯林进行惩罚。虽然马来西亚对叛教者没有死刑,但叛教者会受到罚款、监禁和一定程度的鞭打等惩罚。在某些州,叛教者被拘留在康复中心长达36个月。这使人权活动人士感到关切,因为这种惩罚和拘留似乎有悖于《联邦宪法》第11(1)条和保障个人自由的第5(1)条所载的宗教自由权利。本文试图探讨对宗教自由权利的限制,特别是当穆斯林* B。Shari 'a(荣誉)(马来亚)法学学士硕士,法学博士(伦敦亚非学院),马来西亚马拉理工大学伊斯兰思想与理解中心讲师(e-mail:mazamadil@hotmail.com)。本文基于5月26-27日在曼谷朱拉隆功大学法学院举办的第二届ASLI会议上发表的一篇论文
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来源期刊
CiteScore
0.60
自引率
0.00%
发文量
8
期刊介绍: Muslim World Journal of Human Rights promises to serve as a forum in which barriers are bridged (or at least, addressed), and human rights are finally discussed with an eye on the Muslim world, in an open and creative manner. The choice to name the journal, Muslim World Journal of Human Rights reflects a desire to examine human rights issues related not only to Islam and Islamic law, but equally those human rights issues found in Muslim societies that stem from various other sources such as socio-economic and political factors, as well the interaction and intersections of the two areas. MWJHR welcomes submissions that apply the traditional human right framework in their analysis as well as those that transcend the boundaries of contemporary scholarship in this regard. Further, the journal also welcomes inter-disciplinary and/or comparative approaches to the study of human rights in the Muslim world in an effort to encourage the emergence of new methodologies in the field. Muslim World Journal of Human Rights recognizes that several highly contested debates in the field of human rights have been reflected in the Muslim world but have frequently taken on their own particular manifestation in accordance with the varying contexts of contemporary Muslim societies.
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