By Tashny Sukumaran and Meaghan Tobin
20 JAN 2019
Religion is a tricky subject for Kuala
Lumpur-based freelancer Muhammad Ali. Born to a conservative Muslim family, he
became an atheist but cannot express his beliefs publicly in Malaysia. The
multiracial country is largely Muslim and apostasy from Islam is a criminal
offence in some states, while the law decrees that only a sharia court can
decide if a person is Muslim – their own agency counts for nothing.
Several years ago, there was a proposal to
introduce the death penalty for leaving the religion, although this was swiftly
dispensed with when the Pakatan Harapan coalition formed government, dethroning
the more conservative Barisan Nasional last May.
In nearby Indonesia, where most of its 260
million people are Muslim, non-believers who comment on Islam and atheists
vocal about their views face the spectre of blasphemy laws.
How both Southeast Asian countries handle
the matter of Muslims leaving their faith became a topic of interest after
Saudi Arabian teenager Rahaf Mohammed al-Qunun barricaded herself in a Bangkok
hotel room two weeks ago and lobbied for asylum. She said she had renounced
Islam and fled from her family; apostasy in the kingdom can be punishable by
death. Canada has since taken her in.
In Malaysia, besides the threat of prison,
apostates face re-education in rehabilitation camps or whipping by state
religious authorities. For Muhammad and many other atheists, this means “always
looking over my shoulder”.
In 2017, he and his friends were viciously
doxxed after a photo of them at an atheist gathering was shared online, with a
federal minister even going so far as to say apostates – or murtads – had to
“be hunted down”.
“Possible disowning and even ostracisation is
very real. I feel threatened and unaccepted, like I have to hide everything.
Murtad cannot be seen to exist, are ‘hunted down’ and threatened with all
manner of excommunication from society,” Muhammad said.
Natasha’s situation is even trickier to
navigate – as a trans woman who runs atheist advocacy pages on social media,
she feels forced to “lie low for my safety. Being exposed could jeopardise my
Discrimination against LGBTI people is
widespread in Malaysia, where same-sex sexual acts are banned and hate crimes
are not uncommon.
“I remain discreet about being an
ex-Muslim, particularly on personal social media. But the country has no
freedom of religion. It’s like Hotel California – you can never leave,” said
Natasha, who describes Saudi teen apostate Rahaf Mohammed as “a true feminist”,
and heads @melayumurtad on Instagram.
Unfortunately, even with an ostensibly more
progressive government helming the nation, it appears that the position of
atheists is still in question.
When asked if she had seen any improvement
in her straits under the new administration, Natasha said no. “Pakatan Harapan
is a populist government, almost like Barisan Nasional. They will pander and
kowtow to our conservative Muslim majority.”
Sharia and human rights lawyer Nizam Bakeri
believes that over time Malaysia can become more tolerant and open-minded about
religious freedoms, albeit within the confines of its constitution.
“Some states have made apostasy a crime and
some have not but may try to ‘piggy back’ on more ambiguous provisions to take
action against atheists. The state’s stand in that regard has to be subjected
to scrutiny and be juxtaposed against the fundamental liberties provisions in
the constitution,” he said.
“It just pays to remember that it is not
wrong to call for compassion in our laws. After all, compassion is also part of
the divine project.”
Unlike its neighbour to the north, in
Indonesia there are no legal consequences for leaving one’s faith and no
explicit prohibitions against atheism.
However, all Indonesians are required to
list one of seven state-sanctioned religious categories on their national
“There’s no law which says you cannot be an
atheist, although in general there is an assumption that all Indonesians are
religious,” said Zainal Abidin Bagir, director of the centre for religious and
cross-cultural studies at Gadjah Mada University.
Despite the fact that atheism is not
banned, Indonesian atheists who are outspoken about their beliefs often face
social criticism, which is increasingly likely to result in legal consequences.
Non-believers are being charged with blasphemy in record numbers, especially
following a 2010 Constitutional Court ruling upholding Indonesia’s blasphemy
Experts say the law is increasingly being
used to criminalise people who are perceived to be spreading beliefs that
deviate from the religion of the majority.
“The blasphemy law has the potential to be
misused. When someone is claiming to be an atheist, they could be accused of
insulting religion,” said Setyo Seputro, a media worker in Jakarta. “I was
raised in a Muslim family, but I’m no longer Muslim. I just don’t believe in
religious teachings, I don’t care about the concept of god in any religion.
Democratic countries should not regulate what their people must believe and not
Nearly 90 per cent of Indonesia’s 260
million people identify as Muslim. The other religions accepted on identity
cards are Catholic, Protestant, Hindu, Buddhist, Confucian, and a newly
approved category called “believers of the faith” covers followers of
Since its independence in 1949 until the
end of former president Suharto’s rule in 1998, Indonesia had processed just 10
blasphemy cases. While Bagir at Gadjah Mada University estimates there have
been 80 cases of blasphemy charges since then, some experts count as many as
“Almost 90 per cent of the blasphemy cases
which enter trials result in jail time,” said Bonar Tigor Naipospos,
vice-chairperson of the Setara Institute, a Jakarta-based human rights advocacy
organisation. “The pressure of the masses has made the court toothless.”
Asfinawati, chairperson of the Foundation
of Indonesia Legal Aid Institute, said that Indonesians had become “more aware
of the power of this law to criminalise their opponent”. “Society has become
more intolerant and cannot accept differences, particularly in religion,” she said.
In a closely watched 2017 trial, Basuki
“Ahok” Tjahaja Purnama – the Christian then-governor of Jakarta – was found
guilty and sentenced to two years in prison for referencing a passage from the
Koran during his re-election campaign, which critics claimed defamed Islam.
In another case, an outspoken atheist and
former civil servant was sentenced to 18 months in jail after posting atheist
comments on Facebook. He was not only accused of blasphemy but also of
promoting and spreading his views online.
“As the Constitutional Court stated in its
2010 decision to uphold the Blasphemy Law, Indonesia’s 1945 Constitution does
not make provision for the right not to have a religion,” said Daniel Peterson,
researcher at the University of Melbourne’s Centre for Indonesian Law, Islam,
and Society. “The best way to navigate this would therefore be to simply not
practise one’s faith any more, while making no public broadcast thereof.”
Ken Aura Matahari, who manages the growth
and community engagement team at Amnesty International, said social media was
not as free as users believed it to be.
“In Indonesia we still have pockets in the
community that are very conservative and intolerant and they might react
unfavourably toward that person,” said Matahari, who adds that influential
moderate civil-society Muslim organisations such as Nadhlatul Ulama can do more
to promote tolerance in Indonesia.
“Part of it is a consequence of democracy.
When there is more space for freedom, people can assert their aspirations and
identities,” said Gadjah Mada’s Bagir.
Asfinawati from the Foundation of Indonesia
Legal Aid Institute said she was aware of cases where people had to leave their
home towns because of the public sentiment towards atheism, but no one who had
left the country as in the case of Saudi teenager Rahaf Mohammed.
Amnesty’s Matahari suggests the situation
could change if the blasphemy laws were revoked following the upcoming national
election, scheduled for April 17, though he warns that change will take longer
than just these elections. “This is one of the big issues we have in Indonesia
that is not getting better in the short term,” he said. “We have to change not
just the law but the mindset of the people.” ¦
*Names have been changed to protect