ON Jan 20, 2021, a seminar was held to address the above topic. Organisers are the Malaysian Alliance of Civil Society Organisations (MACSA) in collaboration with Yayasan Dakwah Malaysia (YADIM) and UID-Sejahtera.
The seminar was organised in view the issue of sexual orientation and gender identity expression and the communities frequently referred to as Lesbian, Gay, Bisexual, Transgender and Queer (LGBTQ) have to a large extent affected the ethical and moral injunctions of sexual purity, morality and traditional family values enjoined by believers of major faiths in Malaysia. It was also organised having as background the Rukun Negara which call on every Malaysians to uphold and cherish 'Courtesy and Morality'.
Panel of speakers consists of Dr Mohd Izwan Md Yusof from the Department of Islamic Development Malaysia (JAKIM), Eugene from UID Sejahtera and former Secretary-General of the National Evangelical Christian Fellowship Malaysia, Dr Ooi Hean Beng from Buddhist Missionary Society Malaysia, Dr M Bala Thamalingam formerly the Deputy President of Hindu Sangam, Dr Rafidah from the Faculty of Medicine and Health, Universiti Sains Islam Malaysia (USIM), Abdul Rahim Sinwan a lawyer and Associate Professor Dr Siti Zubaidah Ismail the Deputy Dean (Research) Academy of Islamic Studies, University of Malaya.
Upon conclusion of the seminar, the religious representatives agreed to the following resolutions.
1. The religion of Islam, Christianity, Buddhism and Hinduism agree that family is a sacred institution on which religious values are attached to. In Islam, Christianity and Hinduism, it is an institution ordained in the divine and given visible expression through marriage and procreation, family is a central and important unit in society and should be protected.
2. While all religions have their own beliefs and tenets, which includes love, compassion, kindness and mercy among human beings including the LGBTQ community, Islam calls for return to the right path.
3. Islam, Christianity, Buddhism and Hinduism all agree that human beings are created equal and with dignity in the eyes of God. They must therefore be treated with respect and dignity. There should be no hate, vilification, harassment, violence and maltreatment on any minority groups including the LGBTQ community.
4. As Malaysia is a democracy and practices the right to freedom of religion and freedom of expression, Islam, Christianity, Buddhism and Hinduism should have the right to profess and share their views on family life issues, their respective values and belief, including those that concerns the LGBTQ community.
5. In Islam, any act that goes against the teachings of Al-Quran and Sunnah ie the conduct and practice of lesbian gay bisexual transgender and queer (musahaqah, liwat and tasyabbuh respectively) are prohibited. Those involved must be given awareness and advice to return to the right path. Likewise, Christianity also regards the acts and conducts that are the consistent expression and practice of those who are the LGBTQ as wrong and unacceptable. This is consistent with the traditional and canonical teaching as contained in the Christian holy scripture, the Bible.
6. Islam, Christianity, Buddhism and Hinduism all stand firm that any acts or conducts harmful to the wellbeing of the LGBTQ community must not be promoted or allowed. Each faith traditions believes in due diligence, care and tolerance for the wellbeing of all people including the LGBTQ community. Muslims also believe in the concepts of sin, reward and repentance. Enjoining the goods and prohibiting the wrongs are duty of every Muslims towards others to ensure societal wellbeing.
7. Such convictions are part of their sacred beliefs and religious convictions and though it may not meet with the agreement of all within and those who are outside of the religious community or wider society, must nevertheless be respected.
8. If there are differences of opinions and views, whether theological, moral or ethical, we call on those who differ or disagree to address such differences and disagreement by way of dialogue and peaceful engagement.
9. While having regard that the behaviour and conduct of LGBTQ is wrong and should not be encouraged, Islam and Christianity affirm upon their respective faith and spiritual traditions that change or restoration is possible for the LGBTQ person if the LGBTQ individual and/or community is willing and/or voluntarily seek change. Such an affirmation or stand should not be regarded as perpetrating hate or a disregard of one's choice of life. It is rather to facilitate and allow a person to seek and exercise whatever the course in life that a person deems purposeful and meaningful for existence.
10. All religions believe in help through professional counselling, enrolling in religious educational programme, building relationships of trust, affirmation and acceptance and through means of pastoral care which is permitted by law. Such helps are never forced upon, coerced and/or rendered through undue influence. All may choose or not chose to participate. Therefore, the LGBTQ individual and/or community must be accorded with the right to choose and to participate freely without undue intimidation from anyone.
11. Medical health and epidemiological data shows an alarming increased in HIV cases, where men-sex-with-men (MSM) is practiced amongst gay, bisexual and transgender people. This eventually affects the foundation of the family unit thereby bringing on health risk to wider society. Discussion on health facts about LGBTQ in an honest and frank manner should be encourage to ensure everyone is well informed and must not be regarded as transphobic or homophobic.
12. Promotion of health awareness and disease preventions are therefore important and may be taken through religious teaching, use of education, scientific data sharing, awareness building, as well as enforcement of legal provisions.
Lastly, Syariah criminal law may be made more effective and improved upon by adding rehabilitative measures to the existing punitive approach against those convicted with offences of sodomy, lesbianism and cross-dressing.
Dr Rafidah is Associate Professor and Co-Chairperson Malaysian Alliance of Civil Society Organisations in the UPR Process (MACSA) and Eugene is Director of National Unity Programme, UID Sejahtera
The views expressed in this article are the author's own and do not necessarily reflect those of the New Straits Times