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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

Services for Science and Education – United Kingdom

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].