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Advances in Social Sciences Research Journal – Vol. 9, No. 9
Publication Date: September 25, 2022
DOI:10.14738/assrj.99.13027. Nordin, M. Z. F. (2022). Religion and the Prevention of Hate Speech: Increasing Inclusivity Through the Concept of the Malaysian
Family. Advances in Social Sciences Research Journal, 9(9). 38-45.
Services for Science and Education – United Kingdom
Religion and the Prevention of Hate Speech: Increasing
Inclusivity Through the Concept of the Malaysian Family
Munif Zarirruddin Fikri Nordin
School of Languages, Civilisation and Philosophy
Universiti Utara Malaysia
ABSTRACT
Religion plays an important role in the prevention of hate speech through the
spiritual aspect as well as the morality aspect, particularly in differentiating
between good and bad, and right and wrong. In Malaysia, the latest concept, that of
‘the Malaysian Family’ (Keluarga Malaysia), which was introduced in October 2021,
embraces three characteristics, namely inclusivity, common ground, and
contentment. The enrichment of values under these characteristics mainly focuses
on strengthening the big family of Malaysia, including the prevention of hate speech.
However, what are the religious values in the concept of the Malaysian Family and
how to increase inclusivity through the concept to prevent hate speech need to be
studied. This study aims to (1) identify the religious values in the concept of the
Malaysian Family, that pertain to the prevention of hate speech, and (2) explain the
strategy for increasing inclusivity through the concept to prevent hate speech. The
data of the study comprise the religious values, related to courtesy and morality,
taken from the Quran, as well as the seven enriching values that fall under the
characteristic of inclusivity in the concept. The findings show that there are a
number of religious values related to courtesy and morality in the concept, which
pertain to the prevention of hate speech. The findings also show that the seven
enriching values under the characteristic of inclusivity in the concept, need
effective strategies for preventing hate speech, such as enhancing the role of
religious leaders and the media.
Keywords: Religion; Hate speech; Inclusivity; Malaysian Family
DISCLAIMER
The article has been supported for publication as a part of the KAICIID Fellows Programme,
which aims to provide opportunities for individuals to engage in research and scholarship in
interreligious dialogue and related areas as part of their professional development and
learning. The work undertaken has been conducted by external actors. The views, opinions,
findings, and conclusions or recommendations expressed in the article are strictly those of the
author(s) and do not necessarily reflect the views of the International Dialogue Centre
(KAICIID) or its Member States. The International Dialogue Centre (KAICIID) does not
guarantee the accuracy of the data included in this article and neither the International
Dialogue Centre (KAICIID) nor its Member States will accept any liability in connection with
these data.
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Nordin, M. Z. F. (2022). Religion and the Prevention of Hate Speech: Increasing Inclusivity Through the Concept of the Malaysian Family. Advances
in Social Sciences Research Journal, 9(9). 38-45.
URL: http://dx.doi.org/10.14738/assrj.99.13027
INTRODUCTION
In Malaysia, religion and the prevention of hate speech, which come under the ‘Belief in God’
and ‘Courtesy and Morality’ principles in the National Principles (Rukun Negara), have their
vital role not only in the spiritual aspect but also in the morality aspect, particularly in
differentiating between good and bad, as well as right and wrong. Since Islam is the federal
religion and the majority of the population is Muslim, the core values are largely driven by
Islamic values without disregarding the same values advocated by other religions.
The latest concept, that of ‘the Malaysian Family’ (Keluarga Malaysia), which was introduced in
October 2021, embraces three characteristics, namely inclusivity, common ground, and
contentment. The enrichment of values under these characteristics mainly focuses on
strengthening the big family of Malaysia, i.e., the multireligious and multiethnic society of
Malaysia. The concept has some continuity with the previous nation building concepts and
development visions introduced by the previous Malaysian leaderships, such as Vision 2020 in
1991, 1Malaysia in 2009, and Shared Prosperity Vision 2030 in 2020. However, what are the
religious values in the concept of the Malaysian Family and how to increase inclusivity through
the concept to prevent hate speech need to be studied in order to strengthen the concept to
become a strong national policy and agenda.
This study aims to (1) identify the religious values in the concept of the Malaysian Family, that
pertain to the prevention of hate speech, and (2) explain the strategy for increasing inclusivity
through the concept to prevent hate speech. The data of the study are divided into two types.
First, the religious values in relation to courtesy and morality taken from the Quran on the basis
of Islam being the federal religion. Second, the seven enriching values (listed below) that fall
under the characteristic of inclusivity in the concept of the Malaysian Family [1]:
1. Ingrain a culture of integrity within the family
2. Build a strong family culture based on trust
3. Strengthen the core of the family based on the principles of justice
4. Form a good practice of deliberation within the family
5. Build a knowledge-based society and family
6. Foster a culture of courteous communication among families and communities
7. Build noble morals of all family members
The translation of the Quran by Abdullah Yusuf Ali [2] is used to match religious values with
the enriching values in the concept. Khursid Ahmad’s [3] explanation in Family Life in Islam will
also be referred to in the analysis.
THE ROLE OF RELIGION
According to Oxford Advanced Learner’s Dictionary [4], the word ‘religion’ has three meanings:
1. The belief in the existence of a god or gods, and the activities that are connected with the
worship of them, or in the teachings of a spiritual leader;
2. One of the systems of faith that are based on the belief in the existence of a particular
god or gods, or in the teachings of a spiritual leader;
3. A particular interest or influence that is very important in your life.
From the point of view of social anthropology, religion, as defined by Clifford Geertz [5], is “a
system of symbols which acts to establish powerful, pervasive, and long-lasting moods and
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Advances in Social Sciences Research Journal (ASSRJ) Vol. 9, Issue 9, September-2022
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motivations in men by formulating conceptions of a general order of existence and clothing
these conceptions with such an aura of factuality that the moods and motivations seem
uniquely realistic”.
Lincoln [6] underlines four domains of a wide and exclusive definition of religion, which are, in
the main, - a discourse whose concerns transcend the human, a set of practices which embody
a religious discourse, a community whose members construct their identity with reference to a
religious discourse and its practices, and the existence of an institution that regulates and
reproduces religious discourse and practices.
Deneulin and Bano [7] argue that religion provides norms and codes of conduct and meaning
for people with regard to what to do and what to avoid. Apart from that, they also argue that
religion remains the source of inspiration for much welfare and humanitarian work, as well as
social justice
According to Islam, religion is the first of the basic necessities, or essential elements, for human
beings, as stated in maqasid al-syariah (the objectives or purposes behind the Islamic rulings)
[8]. Religion is important as it relates to human belief, as well as human attitude, in creating
peace and harmony. Due to the significance of this, the objective of Islamic rulings is mainly to
protect religion, and the other four related elements, from any harm. These preservations are
known as:
1. Protection of religion (din)
2. Protection of life (nafs)
3. Protection of intellect (‘aql)
4. Protection of dignity and lineage (nasl)
5. Protection of property (mal)
THE PREVENTION OF HATE SPEECH
According to the United Nations Strategy and Plan of Action on Hate Speech [9], the term ‘hate
speech’ is understood as any kind of communication in speech, writing or behaviour, that
attacks or uses pejorative or discriminatory language with reference to a person or a group on
the basis of who they are, in other words, based on their religion, ethnicity, nationality, race,
colour, descent, gender or other identity factor.
The United Nations Strategy and Plan of Action on Hate Speech [9] outlines 13 key
commitments to prevent hate speech, including addressing root causes, drivers and actors of
hate speech, engaging with new and traditional media, using education as a tool for addressing
and countering hate speech, as well as fostering peaceful, inclusive and just societies to address
the root causes and drivers of hate speech.
In key 8, the word ‘inclusive’ society is mentioned along with peaceful and just societies in
addressing the root causes and drivers of hate speech. In order to implement this key, the
suggested strategy is raising awareness about respect for human rights, non-discrimination,
tolerance and understanding of other cultures and religions, as well as gender equality, in the
society. Another suggested strategy is promoting intercultural, interfaith and intrareligious
dialogues and mutual understanding [9].
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Nordin, M. Z. F. (2022). Religion and the Prevention of Hate Speech: Increasing Inclusivity Through the Concept of the Malaysian Family. Advances
in Social Sciences Research Journal, 9(9). 38-45.
URL: http://dx.doi.org/10.14738/assrj.99.13027
In the Malaysian context, in 27 September 2021, the 12th Malaysia Plan (12MP) 2021-2025 was
tabled by Prime Minister Ismail Sabri Yaakob in Parliament. The Plan, which encompasses the
first half of the Shared Prosperity Vision 2030, will take the concept of the Malaysian Family
forward by restructuring the economy as the foundation for improving the wellbeing of the
people.
The five-year development plan with the objective of ‘A Prosperous, Inclusive, Sustainable
Malaysia’, aims to address current issues and, at the same time, to restart and rejuvenate
Malaysia’s socio-economic development for long-term sustainability and prosperity [10].
Resonating with the themes of the 12MP, by 2025, the government, among others, aims to
restore the wellbeing and prosperity of the people by increasing their purchasing power,
narrowing existing socioeconomic disparities and ensuring environmental sustainability.
The plan is anchored in three key themes, namely resetting the economy, strengthening
security, wellbeing and inclusivity, as well as advancing sustainability [10]. In 22 October 2021,
the Malaysian government officially launched the concept of ‘Keluarga Malaysia’ (the Malaysian
Family) in order to cultivate, sow and uphold the national values of inclusivity, common ground,
and contentment [11].
In relation to religion, in Islam, prevention of hate speech is a part of its religious values. Hating
someone is strictly forbidden in Islam because one of the maqasid al-syariah is centred on
preserving and protecting human dignity. The most unequivocal statement concerning human
dignity is found in the Holy al-Qur’ān, where Allah says:
“Now, indeed, We have conferred dignity on the children of Adam, and borne them over land
and sea, and provided for them sustenance out of the good things of life, and favoured them far
above most of Our creation”
(Surah al-Isra’ 17: 70)
Bodruzzaman [12] argues that, through hate speech, human dignity is violated in ways that
restrict religious freedom and provoke tribal and gender discrimination. Thus, Islamic law
guarantees the protection of dignity, which is one of the most crucial elements in the life of
human beings.
RELIGIOUS VALUES AND PREVENTION OF HATE SPEECH IN THE CONCEPT OF THE
MALAYSIAN FAMILY
All the seven enriching values that fall under the characteristic of inclusivity in the concept are
directly and indirectly based on religious values that relate to courtesy and morality in various
chapters of the Quran, as shown in Table 1.
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Table 1. Enriching values of inclusivity in the Quran
Enriching Values Religious Values from the Quran
1. Ingrain a culture of integrity within
the family.
In the case of those who say, “Our Lord is
Allah, and, further, stand straight and
steadfast, the angels descend on them (from
time to time): “Fear ye not!” (They suggest),
“Nor grieve! but receive the Glad Tidings of the
Garden (of Bliss), the which ye were promised!
Surah Fussilat 41: 30
2. Build a strong family culture based
on trust.
Allah doth command you to render back your
Trusts to those to whom they are due; And
when ye judge between man and man, that ye
judge with justice: Verily how excellent is the
teaching which He giveth you! For Allah is He
Who heareth and seeth all things.
Surah al-Nisa’ 4: 58
3. Strengthen the core of the family
based on the principles of justice.
O ye who believe! stand out firmly for Allah, as
witnesses to fair dealing, and let not the hatred
of others to you make you swerve to wrong
and depart from justice. Be just: that is next to
piety: and fear Allah. For Allah is well- acquainted with all that ye do.
Surah al-Ma’idah 5: 8
4. Form a good practice of
deliberation within the family.
Those who hearken to their Lord, and
establish regular Prayer; who (conduct) their
affairs by mutual Consultation; who spend out
of what We bestow on them for Sustenance;
Surah al-Syura 42: 38
5. Build a knowledge-based society
and family.
O ye who believe! When ye are told to make
room in the assemblies, (spread out and) make
room: (ample) room will Allah provide for you.
And when ye are told to rise up, rise up Allah
will rise up, to (suitable) ranks (and degrees),
those of you who believe and who have been
granted (mystic) Knowledge. And Allah is well- acquainted with all ye do.
Surah al-Mujadilah 58: 11
6. Foster a culture of courteous
communication among families and
communities.
It is part of the Mercy of Allah that thou dost
deal gently with them Wert thou severe or
harsh-hearted, they would have broken away
from about thee: so, pass over (their faults),
and ask for (Allah's) forgiveness for them; and
consult them in affairs (of moment). Then,
when thou hast taken a decision put thy trust
in Allah. For Allah loves those who put their
trust (in Him).
Surah Ali Imran 3: 159
7. Build noble morals of all family
members.
And thou (standest) on an exalted standard of
character.
Surah al-Qalam 68: 4
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Nordin, M. Z. F. (2022). Religion and the Prevention of Hate Speech: Increasing Inclusivity Through the Concept of the Malaysian Family. Advances
in Social Sciences Research Journal, 9(9). 38-45.
URL: http://dx.doi.org/10.14738/assrj.99.13027
The keywords of the values, as underlined in the table, are integrity, trust, justice, deliberation,
knowledge, communication and morals. How do these values relate morally to the prevention
of hate speech? Basically, the place of the family is the home, where the concept originates from.
In the home, the family is the first tier of social harmony and security. Other tiers include a
number of social institutions, particularly the educational institution. The relationship in the
family, between all its members, and, most important of all, between the husband and wife, as
role models for the children, is not merely a utilitarian relationship.
It is a spiritual relationship, and it sustains and generates love, kindness, mercy, compassion,
mutual confidence, self-sacrifice, solace and succour. It is only in the context of the family that
what is spiritually potential in men and women becomes real and sets the pace for the
blossoming of goodness and virtue within the family and outside it [3]. Apart from generating
love, these values in the relationship pave the way to the prevention of hate speech.
INCREASING INCLUSIVITY TO PREVENT HATE SPEECH THROUGH THE CONCEPT OF THE
MALAYSIAN FAMILY
The appropriate strategies through the concept of the Malaysian Family should be outlined
effectively to increase inclusivity in the effort to prevent hate speech. As it is a top-down
concept, a number of stakeholders should be involved. It should not be limited to the
government agencies. It also requires the involvement of the whole of society and that of
organisations, including civil society, political and religious leaders, the media, and social media
companies.
The stakeholders must participate in multilateral strategies to promote inclusivity and
diversity, particularly to share and replicate good practices. The most important component of
the strategies is education. The values of respect and caring for one another should be
cultivated seriously, particularly in indoor curriculum as well as outdoor co-curriculum. Such
attitudes as mutual understanding must be instilled and nurtured within the family institution,
and it must also be fostered in formal educational institutions.
Inclusivity, by its very nature, does not condone unfair preferential treatment accorded to one
person or group at the expense of another due to favouritism or exclusivity. Being true to this,
an inclusive environment should be created where everyone, from teachers to students, are
empowered and encouraged to partake in teaching and learning activities, or discussions, and
freely express their own opinions and points of view to contribute to the virtue and good values
of society. It is a way to learn from each other without being confined to exclusivity; it is a way
in which honesty, reliability, and strong moral principles can be nurtured [13].
The role of religious leaders should also be strengthened. For example, a preacher must have
wide knowledge about not only religious differences, but also, more importantly, religious
similarities. The content of the religious discourse in the concept of the Malaysian Family must
also be realigned with the primary thrusts of the national agenda, which are unity in diversity,
and spreading harmony and love in a multireligious and multicultural society. Doing this,
however, does not mean that Islam, as the federal religion and the religion of the majority, is
equal to other religions.
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The role of the media and social media should be empowered in the bid to prevent hate speech.
Mass media must influence unity at the level of each individual. This is caused by the similarity
of understanding and action, everyday social relations and cultural assimilation. The media,
such as newspapers, must provide correct information about the need for living in harmony.
CONCLUSION
The keywords of the enriching values are integrity, trust, justice, deliberation, knowledge,
communication and morals. All these values of inclusivity are directly and indirectly based on
religious values that relate to courtesy and morality in the Quran. The place of the family, which
is the home, is the first place for the enrichment of the values.
The appropriate strategies through the concept of the Malaysian Family should be outlined
effectively to increase inclusivity in the effort to prevent hate speech. Education, religious
institutions and the media play important roles in the strategies.
The concept of the Malaysian Family was introduced by the current Prime Minister, Ismail Sabri
Yaakob. As the political sway of the current ruling party seems uncertain, the concept of the
Malaysian Family may be short-lived. It may not be continued if a new party with a different
approach and ideology takes over the governance of the country. However, it is hoped that the
concept of the Malaysian Family will continue regardless of the shifting political landscape in
Malaysia.
References
[1]. Keluarga Malaysia, 2022. Accessed on 18 April 2022 from
https://keluargamalaysia.gov.my/en/values/#inclusivity
[2]. Ali, Abdullah Yusuf, The holy Qur’an translation by Abdullah Yusuf Ali, 1937. Accessed on 18 April 2022 from
https://quranyusufali.com/
[3]. Ahmad, Khurshid, Family life in Islam, 5th edition, 2018. MMI Publishers: New Delhi.
[4]. Oxford Advanced Learner’s Dictionary, Religion, 2022. Accessed on 5 May 2022 from
https://www.oxfordlearnersdictionaries.com/definition/english/religion?q=religion
[5]. Geertz, C., Religion as a cultural system, in The Interpretation of Culture, Geertz, C., Editor 1973, Basic Books:
New York.
[6]. Lincoln, B., Holy terrors: Thinking about religion after September 11, 2003, University of Chicago Press:
Chicago.
[7]. Deneulin, S. and M. Bano, Religion in development: Rewriting the secular script, 2009, Zed Books: London.
[8]. Afridi, M. A. K., Maqasid al-shari’ah and preservation of basic rights. Journal of Education and Social Sciences,
2016. 4: p. 274-285.
[9]. United Nations, United Nations strategy and plan of action on hate speech, 2019. Accessed on 4 May 2022
from
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20on%20Hate%20Speech%2018%20June%20SYNOPSIS.pdf
[10]. The Sun Daily, 12MP brings ‘Keluarga Malaysia’ forward, restructures economy – PM, 27 September 2021.
Accessed on 4 May 2022 from https://www.thesundaily.my/local/12mp-brings-keluarga-malaysia-forward- restructures-economy-pm-YD8401010
[11]. Prime Minister’s Office of Malaysia, Keluarga Malaysia, 2021. Accessed on 4 May 2022 from
https://keluargamalaysia.gov.my/en/values/
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Nordin, M. Z. F. (2022). Religion and the Prevention of Hate Speech: Increasing Inclusivity Through the Concept of the Malaysian Family. Advances
in Social Sciences Research Journal, 9(9). 38-45.
URL: http://dx.doi.org/10.14738/assrj.99.13027
[12]. Bodruzzaman, A. K. M., The role of Islamic laws in combating hate speech. Journal of Shariah Law Research,
2020. 5(1): 75-94.
[13]. Kamaruzzaman, K. and M. Y. M. Ariffin, Empowering Keluarga Malaysia through education, Bernama, 2021.
Accessed on 12 April 2022 from https://www.bernama.com/en/thoughts/news.php?id=2020795