Critical Analysis of Dr. Maza's Statements on Non-Malay Communities in Malaysia
MALAYSIAKU
Mohd Asri Zainul Abidin, widely known as Dr. Maza, is the Mufti of Perlis in Malaysia. He has served two terms in this role, from 2006 to 2008 and again from February 2015 to the present.
Mohd Asri Zainul Abidin, widely recognized as Dr. Maza, holds a prominent position in Malaysia as the Mufti of Perlis, currently serving his second term since February 2015, with a prior term from 2006 to 2008.
Beyond his official role, Dr. Maza is a well-known independent Islamic preacher, writer, lecturer, and Islamic consultant. His extensive academic background, including a BA in Arabic and Sharia from the University of Jordan, an MA in Islamic studies from Universiti Sains Malaysia, and a PhD in Islamic Revealed Knowledge and Heritage from the International Islamic University Malaysia, coupled with his active engagement through his blog "Minda Tajdid" and columns in local Malay newspapers, imbues his public statements with considerable authority.
Given his influential position and widespread reach, any pronouncements he makes on religious and social matters carry significant weight and have the potential to shape public discourse and inter-community relations within Malaysia.
How has he been Regarding Hindus?
Several instances suggest that Dr. Maza has made statements perceived as negative towards the Hindu community. One notable example is the "cow worshippers" poem he posted on his Facebook page around April 21, 2017. This occurred during a period of public discussion surrounding the potential extradition of controversial Islamic preacher Zakir Naik, who had faced criticism from Hindu groups in Malaysia.
Dr. Maza had previously voiced his disapproval of Hindu rights group Hindraf's opposition to Naik. The poem itself employed derogatory language, referring to individuals who "idolise cows" and accusing a "tyrannical government" that "worships fire," "practises sati," and "divides humans into castes" of attempting to have an unnamed preacher (widely understood to be Zakir Naik) handed over.
This use of imagery directly linked to Hindu religious practices, such as cow veneration and the historically practiced (though now banned) custom of sati, was seen by many as a direct and offensive attack on Hinduism. P. Ramasamy, a DAP leader, condemned the poem as a "crude attack on the religion" and a manifestation of religious intolerance, questioning Dr. Maza's understanding of Hinduism and suggesting a possible influence from Zakir Naik. A university professor also expressed dismay, arguing that Dr. Maza had oversimplified the complexities of Hinduism in his remarks. The poem, therefore, while seemingly intended to defend Zakir Naik and criticize his perceived detractors, utilized language and religious references in a manner that risked deeply offending the Hindu community, potentially prioritizing the defense of an ally over the maintenance of respectful interfaith dialogue.
In response to the widespread criticism, Dr. Maza issued an apology on April 24, 2017, to Hindus who had "misunderstood" his poem. He clarified that the poem was actually directed at the administration of Indian Prime Minister Narendra Modi and was not meant to offend Hindus in general.
However, by framing the offense as a "misunderstanding," Dr. Maza's apology arguably downplayed the inherently problematic nature of using religious terms in a derogatory context, even if the intended target was a political entity. This approach suggests a possible reluctance to fully acknowledge the insensitivity of employing religious stereotypes in public discourse, which could impede genuine reconciliation and understanding between communities.
A more recent instance occurred on February 17, 2025, when Jelutong MP RSN Rayer voiced his disappointment over "offensive" remarks on Hinduism made by Dr. Maza. This again stemmed from Rayer's concerns regarding Zakir Naik being permitted to give talks in Malaysia despite an existing ban.
During a press conference, Rayer replayed a video in which Dr. Maza made comments about "vibuthi," the holy ash worn on the forehead by Hindus, which Rayer, himself a Hindu who wears it, found insulting. This repeated pattern of Dr. Maza making potentially insensitive remarks about Hindu religious symbols and practices, particularly in the context of defending Zakir Naik, suggests a consistent alignment with controversial rhetoric when addressing issues related to this preacher. The recurrence of such incidents raises concerns about a possible disregard for Hindu sensitivities, especially when linked to the defense of an individual known for his own contentious views on other religions.
Furthermore, Siti Kasim, a prominent social activist, criticized Dr. Maza for reportedly urging Malaysian Muslims to support Pakistan in a military conflict against India. Kasim argued that such a stance could potentially disrupt religious harmony within Malaysia by creating a divide between Malaysian Muslims and their Hindu compatriots. This instance extends Dr. Maza's potentially divisive rhetoric beyond theological commentary into the geopolitical arena, framing an international conflict along religious lines. Such an approach could have significant negative consequences for interfaith relations within Malaysia by fostering an "us versus them" mentality based on religious affiliation, thereby undermining national unity and social cohesion.
Interestingly, in a statement made at an unspecified date but referenced in 2016, Dr. Maza offered his perspective on the distinction between criticism and insult in the context of other religions. He stated that while Islam permits academic criticism aimed at fostering understanding, it strictly forbids attacking or mocking other faiths. He even provided an example of how the historical Hindu custom of sati could be criticized academically without resorting to insult. This articulation of the importance of respectful discourse in interfaith matters highlights a potential awareness on Dr. Maza's part regarding the sensitivities involved. However, it also creates a stark contrast with his own controversial remarks, making them appear either hypocritical or indicative of a different standard he applies to his own pronouncements compared to those of others.
Adding to the critique, Professor Mohd Tajuddin Mohd Rasdi from UCSI University questioned the depth of Dr. Maza's understanding of Hinduism following his remarks on cow worship and sati in April 2017. The professor, claiming to have studied classical Hindu texts, argued that Dr. Maza had oversimplified the religion, stating that neither the Mahabharata nor the Upanishads emphasize the centrality of cow worship.
This academic perspective suggests that Dr. Maza's understanding of Hinduism might be based on incomplete or inaccurate information, potentially leading to misrepresentations and the perpetuation of stereotypes in his public statements. For a religious leader with considerable influence, a lack of thorough and nuanced understanding of other faiths can inadvertently or intentionally cause offense and hinder the development of genuine interfaith dialogue and respect.
How about Indians?
Dr. Maza has also faced criticism for statements concerning the Indian community in Malaysia. Around May 1, 2017, a video surfaced showing Dr. Maza addressing a forum where he made disparaging remarks about the Indian "pariah caste". The undated clip, uploaded to Facebook on April 28, 2017, captured Dr. Maza stating that this low-caste group was brought to Malaysia by the British and lived an "insulting life" in India, suggesting that their lives in Malaysia were significantly better. He further described them as "drifting helplessly" in India, even depicting them as being so impoverished that they would travel on buses without shirts and trousers. Explaining the term "pariah," Dr. Maza described it as the lowest social division in Hinduism, where individuals were allegedly barred from entering houses, invited to feasts, or working as cooks, with their cooking being considered impure. He also claimed that they lacked proper housing in India and often slept on the streets, referencing his personal experience of seeing this during a month-long visit to India. These remarks were widely perceived as condescending, stereotypical, and deeply offensive to the Indian community in Malaysia, drawing a barrage of angry and aghast comments online. Such generalizations about an entire group based on caste and making broad, seemingly exaggerated claims about their living conditions in another country can perpetuate harmful stereotypes and foster resentment among the affected community, undermining efforts towards inter-ethnic harmony within Malaysia.
In February 2015, following criticism for initially appearing to equate Indian clothing with Hinduism after Prime Minister Najib Razak wore a garland during a visit to the Thaipusam celebration, Dr. Maza issued a clarification on his stance regarding Muslims wearing cultural attire. He stated that he had been misunderstood and that he did not object to Muslims wearing clothes associated with other ethnic cultures, such as cheongsams and Punjabi suits. Dr. Maza differentiated between "religious attire," which he defined as clothing worn for prayer services, and "ethnic costumes," which are not used for religious rituals. He emphasized that it is forbidden for Muslims to wear clothing specifically intended for religious rituals of religions other than Islam. While this clarification seemed to promote tolerance towards cultural expression, the initial remarks and the subsequent need for clarification suggest a potential underlying discomfort or concern regarding the integration of religious and cultural practices, particularly those associated with non-Muslim faiths. The initial reaction to the Prime Minister's wearing of a garland and Dr. Maza's subsequent comments indicate a sensitivity surrounding Muslim leaders participating in non-Muslim cultural events, even when the intention is simply to foster goodwill. The clarification attempts to navigate this delicate issue by drawing a distinction between cultural and religious symbols.
Furthermore, in August 2019, during a speech at a mosque, Dr. Maza advised Zakir Naik to refrain from commenting on local politics, deeming it inappropriate for him to do so. This advice came after Zakir Naik made controversial statements claiming that Hindu Malaysians appeared to trust the Indian government more than their own and that Chinese Malaysians should be told to "go back" before he himself would. While Dr. Maza stated that he did not agree "100 percent" with Zakir Naik's remarks, the very context of his advice implies an awareness of the potentially inflammatory nature of Naik's statements regarding the loyalty of minority communities in Malaysia. Although Dr. Maza publicly distanced himself from Zakir Naik's specific comments on loyalty, his continued association with and prior defense of Naik, coupled with the fact that Naik made such remarks while residing in Malaysia, indirectly links Dr. Maza to the broader issue of questioning the national allegiance of minority groups. Given Dr. Maza's prominent position as a religious authority and his well-known support for Zakir Naik, his statements, even when seemingly critical of Naik's specific remarks, cannot be entirely separated from the controversial views expressed by his associate, potentially lending them an indirect form of validation in the eyes of some.
Did he say anything about Chinese People?
Dr. Maza has also been involved in controversies concerning statements related to the Chinese community in Malaysia. On August 15, 2019, during a lecture at a mosque amidst the debate surrounding the introduction of Jawi script in the Standard Four Bahasa Malaysia syllabus, Dr. Maza asserted that "Malaysia is for Malays". He criticized those who, in his view, disregarded the dominance of Malays in Malaysia, arguing that the concept of all races being equal in shaping a nation's identity is not practically applied, even in Western countries where white people still hold dominant influence. He stated, "China is for Chinese, is India for the Chinese too? No, it's for the Indians... What about Malaysia, Tanah Melayu? If China is for the Chinese and the Indian sub-continent is for the Indians, can Tanah Melayu be for all? Of course, justice is for all, but there must be a dominant race". This assertion of Malay dominance, drawing parallels with other nations, oversimplifies the complex dynamics of national identity in multicultural societies and risks alienating non-Malay communities in Malaysia, including the significant Chinese population who have deep historical roots in the country, by implying their secondary status to the Malay majority. Such rhetoric can foster a sense of exclusion and inequality, potentially hindering the development of a truly inclusive national identity in Malaysia.
Furthermore, Dr. Maza has been a vocal critic of vernacular schools in Malaysia, particularly Chinese primary schools (SJKC) and Tamil primary schools (SKJT), repeatedly blaming them for communal friction and unrest. In December 2019, following a court order that prevented a conference organized by the Chinese education group Dong Jiao Zong to discuss the Jawi issue, Dr. Maza used his Facebook platform to urge his followers to sign an existing petition on Change.org titled "Abolish SJKC and SJKT and create one national Malaysian stream". He argued that as long as vernacular schools that do not use the national language remain in the country, racial conflict and unrest would persist. He also drew comparisons between Malaysia and countries like Singapore and China, where a single national school system is the norm. These persistent attacks on vernacular schools as the primary source of racial disharmony present a highly contentious and potentially divisive viewpoint that disregards the constitutional rights of minority communities to maintain their own educational institutions and oversimplifies the intricate factors that influence inter-ethnic relations in Malaysia. Attributing racial friction solely to the existence of vernacular schools overlooks other potential contributing factors such as political rhetoric, socioeconomic disparities, and cultural misunderstandings. His call for their abolishment can be interpreted as an attempt to impose a singular cultural and linguistic identity on a diverse population, potentially marginalizing the rights and preferences of minority communities.
Interestingly, in October 2014, Dr. Maza, who was then the former Perlis Mufti, proposed a seemingly contrasting idea: that Islamic schools should emulate Christian missionary schools by opening their doors to non-Muslim students. His rationale was that in a multicultural society like Malaysia, understanding differences and knowing the proper approach to interaction is crucial. He suggested that this could provide practical lessons for Muslim students on how to engage harmoniously with people of other faiths and help reduce religious misunderstandings in the country. This earlier advocacy for inclusivity in religious schools appears to contradict his later strong stance against vernacular schools, which also aim to provide education within a specific cultural and linguistic context for minority communities. This significant shift in Dr. Maza's perspective on separate educational institutions for different communities, moving from promoting inclusivity in Muslim-majority schools to demanding the closure of minority-run schools, warrants further scrutiny to understand the underlying reasons for this change in his views. It is possible that his perspective evolved over time, or that he draws a distinction between the role and impact of religious schools compared to vernacular schools in the context of national unity.
In December 2019, during a summit of Muslim-majority countries held in Kuala Lumpur, Dr. Maza, in his capacity as the top Islamic jurist of Perlis, called for Muslim countries to initiate a boycott of Chinese products. This call was in response to the widely reported human rights abuses against Uighur Muslims in China's Xinjiang province. He urged political and religious leaders from the Muslim world to exert greater economic and diplomatic pressure on Beijing, stating, "We need to go to the extent of boycotting China's products. They know the strength of our purchasing power... They [Uighurs] are our brothers and sisters". While framed as an act of solidarity with an oppressed Muslim minority group facing severe persecution in another country, this call for a broad economic boycott of an entire nation's products could have unintended negative repercussions for the Chinese community residing in Malaysia. It risks potentially straining inter-ethnic relations within Malaysia by associating Malaysian Chinese citizens with the policies and actions of a foreign government, over which they have no control. Such broad economic boycotts can be divisive and might not be the most effective or equitable means of addressing international human rights concerns, potentially creating resentment and mistrust between different ethnic groups within Malaysia.
Conversely, in June 2019, following criticism directed at Finance Minister Lim Guan Eng for displaying a Chinese couplet in his office, Dr. Maza posted on Facebook cautioning against fostering enmity towards Islam. He advised Muslims to maintain fairness, even when disagreeing with someone, and to avoid letting hatred led to unfair or uninformed actions. He warned that such behavior could lead non-Muslims to misunderstand Islam and perceive it as a religion that promotes baseless hatred. This statement, which advocates for fairness and understanding towards non-Muslims in the context of Chinese cultural expression, appears somewhat inconsistent with Dr. Maza's other more critical statements regarding the Chinese community, particularly his strong stance against vernacular schools. This suggests a potential inconsistency in his approach or a context-dependent application of his principles regarding inter-community relations. While he urges tolerance in one instance concerning cultural symbols, his strong opposition to vernacular schools, which are deeply valued by the Chinese community for preserving their language and cultural heritage, could be interpreted as a form of intolerance or a lack of understanding of their cultural and linguistic rights.
Critical Discussion and Contextualization
Examining the statements attributed to Dr. Maza reveals a pattern of strong opinions articulated on matters concerning race, religion, and national identity within the Malaysian context. While there are instances where he appears to advocate for tolerance and understanding, a significant portion of his public discourse pertaining to Hindus, Indians, and Chinese people has been perceived as critical, insensitive, and potentially divisive. His rhetoric frequently engages with sensitive topics such as religious practices, caste systems, ethnic dominance, and the role of minority communities in Malaysia.
Several potential factors could contribute to Dr. Maza's expressed views. His adherence to Salafi Islamic thought might influence his perspectives on religious purity and the role of Islam in a multicultural society, potentially leading to a more conservative or exclusionary viewpoint. His position as the Mufti of Perlis provides him with a significant platform and authority to voice his opinions on a wide array of issues. He might perceive it as part of his religious duty to address what he sees as threats to the Muslim majority or to promote a particular vision of Malaysian identity rooted in Islamic principles and Malay dominance. The recurring connection between his controversial statements, particularly those concerning Hindus, and his strong support for Zakir Naik suggests a significant ideological alignment or a deep sense of solidarity that might lead him to adopt a more confrontational stance towards those who criticize Naik or his views.
The impact of Dr. Maza's controversial statements on interfaith and inter-ethnic relations in Malaysia is demonstrably negative. His remarks have elicited anger, disappointment, and concern from members of the Hindu, Indian, and Chinese communities. Such rhetoric, especially when emanating from a prominent religious figure, has the potential to erode trust and understanding between different communities, potentially exacerbating existing societal tensions and hindering efforts aimed at fostering national unity and social cohesion in a diverse nation like Malaysia.
While Dr. Maza has made several controversial remarks, it is important to acknowledge instances where he has seemingly advocated for tolerance and understanding. These instances suggest that his views might be more nuanced or context-dependent than a simple categorization as intolerant might imply, or perhaps even that his approach to interfaith relations contains inherent contradictions. It is possible that he believes in tolerance under specific conditions or that his overall perspective is complex and not easily defined. However, the impact of his more negative and widely publicized statements often overshadows these instances of seemingly moderate views, shaping public perception of his stance on interfaith relations.
The emergence of terms like "Asrism" or "Mazaism" to describe his specific ideological leanings indicates that his views might represent a particular interpretation of Islam that is not universally accepted, even within the Muslim community in Malaysia. This could explain why some of his statements are perceived as extreme or out of step with the broader Malaysian ethos of multiculturalism and religious harmony, suggesting that his interpretations and pronouncements are not necessarily representative of mainstream Islamic thought in the country.
The consistent and strong link between Dr. Maza's controversial statements, particularly those concerning Hindus, and his unwavering support and defense of Zakir Naik strongly suggests that Naik's ideology and the perceived need to protect him from criticism are significant underlying factors driving Dr. Maza's potentially negative statements towards non-Muslim communities in Malaysia. This close association highlights the considerable influence that personal alliances and ideological commitments can have on shaping public discourse, especially on sensitive interfaith issues, potentially leading influential figures to adopt positions that could be detrimental to broader social harmony.
Conclusion
In conclusion, Mohd Asri Zainul Abidin (Dr. Maza), as a highly influential religious figure in Malaysia, has made several public statements regarding Hindus, Indians, and Chinese people that have been widely perceived as negative and have drawn significant criticism. These statements encompass a range of issues, from allegorical poems utilizing Hindu religious imagery to direct comments on caste, ethnic dominance, and the role of minority communities in Malaysia. The context surrounding these remarks often involves his staunch support for controversial figures like Zakir Naik or arises during periods of heightened public debate concerning religious and ethnic matters in Malaysia.
The implications of such rhetoric emanating from a prominent religious leader are substantial for interfaith and inter-ethnic relations in Malaysia. His words carry considerable weight and have the potential to sow discord, reinforce negative stereotypes, and ultimately undermine the delicate fabric of a multicultural society. While there are instances where Dr. Maza has seemingly advocated for tolerance and understanding, these are frequently overshadowed by his more controversial and widely reported pronouncements.
While this analysis is based on the provided research material, further comprehensive research into the entirety of Dr. Maza's public statements, the specific contexts in which they were delivered, and the detailed responses from various communities would undoubtedly provide a more nuanced and complete understanding of his overall impact on Malaysian society. However, based on the available evidence, a discernible pattern of statements exists that have been interpreted as negative and offensive by significant segments of Malaysia's non-Muslim population, raising legitimate concerns about the crucial role of religious leaders in fostering inclusive, respectful, and harmonious inter-community relations within a diverse nation.