Criminalising Religious Pluralism: The Legal Treatment of Shi'ites in Malaysia

Samuri, Mohd Al Adib; Quraishi, Muzammil

doi:10.1353/isl.2016.0035

Cited by 3 publications

(1 citation statement)

References 27 publications

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“…References was made to the 1996 Malaysian Federal inspired fatwa, alongside state-level fatwas, which banned Shiism and its teachings. These have been used to justify criminalization and persecution of Shia individuals, resulting in human rights violations on the minority group (Müller 2020;Musa and Tan 2017;Samuri and Quraishi 2016). MUI has not been able to issue requested fatwa, contrary to the fatwa issued on the deviant status of Ahmadiyya in 1980 and 2005 by other socio-religious organizations (Burhani 2013).…”

Section: Majoritarian Mindsetmentioning

confidence: 99%

What Drives Anti-Shia Framing in Indonesia?

Zulkifli

2024

Stud. Islam.

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As a global phenomenon, the Anti-Shia movement in Indonesia is damaging the moderate characteristics of Indonesian Islam. Even though previous literature showed the role of state actors in Anti-Shia movement in Muslim-majority countries and uncovered religious, economic, and political causes, this current study focused on Anti-Shia framing and the contributing factors. Furthermore, fieldwork and library studies on MIUMI (the Indonesian Council of Young Intellectuals and Ulama) and ANNAS (National Anti-Shia Alliance) showed Shia was framed as a heretical sect and a source of conflict in Muslim society. To address this issue, a nationally applied fatwa and the prohibition of Shia organizations, institutes, and foundations were required, in addition to exercising jihad against Shia. This was due to interconnected factors between religious ideology, majoritarian mindset, and perceived threat. Therefore, cultural and socio-psychological dimensions were significant in social movement studies.

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