Seizure of 15,000 Bibles in Malaysia Stuns Christians

Imports confiscated for using “Allah,” a forbidden word for non-Muslims.

FRESNO, Calif., November 7 (CDN) — Malaysian port and customs authorities have seized at least 15,000 Bibles in recent months because the word “Allah” for God appears in them.

Some 10,000 of the Bahasa Malaysia-language Bibles, which were printed in Indonesia, are in Kuching, capital of Sarawak in East Malaysia, and another 5,000 copies are in Kelang near Kuala Lumpur.

The Christian Federation of Malaysia (CFM) on Wednesday (Nov. 4) called for the immediate release of the confiscated Bibles. At the same time, CFM Executive Secretary Tan Kong Beng told Compass that the federation is striving for amicable relations with government authorities.

“We are open to and desire further discussion with officials so that this problem can be resolved,” the CFM official said.

The CFM officially represents the three major Christian groups in the country: The Catholic Bishops’ Conference of Malaysia, the Council of Churches of Malaysia, and the National Evangelical Christian Fellowship Malaysia.

A strong Christian community in Indonesia, estimated 37 million by Operation World, has long produced large amounts of literature for export to Malaysia. In 2005 the government of Malaysia agreed to allow the use of “Allah” in non-Muslim literature, according to CFM.

“The government and CFM have exchanged letters on this matter previously,” reads the CFM statement, “and we have a written agreement in December 2005 that Bahasa Malaysia Bibles can be distributed so long as the symbol of the cross and the words ‘A Christian publication’ are printed on the front page.”

With the exception of the temporary suspension of publication of the Roman Catholic Herald newspaper in 2007 and the ongoing court battle over the weekly’s use of “Allah,” few problems were encountered in the policy. This past March, however, authorities suddenly began seizing CDs, Sunday school materials, and Bibles containing the word “Allah.”

Church leaders were stunned that no one had informed them of a change in policy. Quiet negotiations failed to resolve the situation, and several lawsuits began working their way through the court system. These suits challenge the right of the Minister of Home Affairs to restrict the use of “Allah” and to limit freedom of religion.

“To withhold the use of the Bahasa Malaysia Bibles is an infringement of Article 11 of the Federal Constitution, which gives every Malaysian the right to profess his/her faith as well as to practice it,” according to the CFM.

A government official in Malaysia was unavailable for comment. Officially, the government says only that use of the word “Allah” by non-Muslims could create “confusion” among Muslims.

The Kuala Lumpur High Court in Malaysia was scheduled to determine the legality of the word “Allah” in non-Muslim literature on July 7 but postponed the decision. The Herald newspaper had been allowed to use the term until a final court decision was to be handed down, but the Kuala Lumpur High Court on May 30 overturned that brief reprieve. 

The Rev. Lawrence Andrew, editor of the Herald, has cited examples from Malay dictionaries going back to the 17th century that use “Allah” as the vernacular translation for God. He has also noted that “Allah” is an Arabic term derived from the same roots as the Hebrew Elohim, and that the word pre-dates Muhammad, Islam’s prophet.

The Herald has a circulation of 13,000 and an estimated readership of 50,000. The newspaper is sold in Catholic churches and is not available from newsstands.

While the issue is tied up in the courts, many are hoping for a more harmonious solution to the problem. Both Indonesia and Malaysia use variations of Malay as their national languages, and all translations of the Bible in both countries used “Allah” for God until Malaysian authorities decided in the past few years that it was an Islamic term that should be used only by Muslims. In so doing, Malaysia effectively shut off the importation of Christian literature from Indonesia.

Malaysia’s population is about 60 percent Muslim, 19 percent Buddhist and 9 percent Christian. About 6 percent are Hindu, with 2.6 percent of the population adhering to Confucianism, Taoism and other traditional Chinese religions.

Report from Compass Direct News 

INDONESIA: PASTOR BATTLING ORDER TO DEMOLISH HOME

Neighbors threaten his family, demand destruction of house used for church services.

JAKARTA, July 24 (Compass Direct News) – Officials in Cipayung district, East Jakarta, have ordered Pastor Chris Ambessa of the Protestant Church of Indonesia to dismantle the newly constructed second floor of his home and to cease all religious activity in the area.

Ambessa’s lawyer, August Pasaribu, told Compass on Monday (July 21) that he planned to submit a letter to the Cipayung civil engineering department asking it to cancel the July 3 order to dismantle the second floor of the home, since the demand was in breach of local regulations. Authorities’ order to cease area religious activity for an indefinite period followed on July 13.

Pasaribu said he also hoped to file a report with the East Jakarta police department regarding an incident on May 21, in which Ambessa’s neighbors forced him to sign a document agreeing to cease religious activity.

Ambessa, however, is still weighing the likely consequences of legal action for his family and congregation.

The pastor’s home in Pondok Rangon village has functioned as a legally recognized house church for the past 12 years.

On June 6, authorities sent a letter ordering him to cease work on the second-floor extension. Construction, however, had already been completed on May 17.

When church services continued, approximately 20 young men led by a local resident approached the Cipayung district offices on June 25, demanding that Ambessa’s house be demolished.

On May 21, a similar neighborhood group had threatened Ambessa and forced him to sign a document stating that he would cease holding church services in his home. Ambessa told Compass that he had signed the document under duress, fearing attacks on his wife and daughters.

Having established his small congregation in 1996 with the requisite permission from neighbors and civic authorities, Ambessa said he was determined to protect the right of his church members to worship freely.

 

A Positive Influence

The pastor began his ministry in the village in February 1995, working with young men in the village who were drinking at night and disturbing local residents.

By April 1996, the young men had given up drinking and were attending church services. The neighborhood Public Order official, a volunteer with a wide range of responsibilities from overseeing garbage collection to resolving community disputes, made a point of thanking Ambessa for his positive influence in the community.

In May 1996, local Public Order officials and the head of Cipayung district gave Ambessa permission to hold services in his rented home. Ambessa also sought and received permission from 70 neighbors to establish a house of worship, meeting the requirements of a 1969 Joint Ministerial Decree (SKB) regulating places of worship.

After purchasing the house in 2002, Ambessa decided to extend the building to cater to his growing congregation.

Officials in Cipayung, however, had created a new regulation requiring churches to apply for a special religious building permit (Ijin Mendirikan Bangunan or IMB), considerably more expensive than an ordinary building permit. Realizing the prohibitive cost and the difficulty of obtaining such a permit, and on the grounds that the building was a residential home, Ambessa decided to proceed with the extension without applying for a religious IMB.

As one Compass source noted, enforcement of building regulations is notoriously inconsistent in Indonesia. Many private homes are built or extended without building permits, and mosques are often built or extended without a religious IMB – but the law is applied more stringently to churches.

 

Confusion Over New Regulation

Neighbors objected to the extension based on a revision of the 1969 SKB that came into effect on March 21, 2006, officially known as Perber 60/90. Issued by the Minister of Home Affairs and the Minister of Religious Affairs, the decree spelled out conditions for the construction of new churches as opposed to existing churches.

Under the revised decree, new churches must be clearly identified as such, with a cross on the roof and a design “appropriate to a place of worship.” At least 60 immediate neighbors must approve the construction project, along with Public Order officials, the head of the village and district, and the “local community harmony forum” (Forum Kerukunan Umat Beragama), consisting of a panel of residents from different faiths.

In addition, the church must have at least 90 adult members.

The decree applied only to new church construction projects and therefore not to Ambessa’s home-based congregation, in existence since 1996. Neighbors, however, were confused about the new regulation and demanded that it be applied to Ambessa’s church.

On July 13, a contingent of local officials – including a senior police officer, the head of Pondok Rangon village and the head of Cipayung district – arrived at Ambessa’s home and asked him to cease all religious activity for an indefinite period to alleviate rising tensions.

Ambessa complied on July 15, calling a halt to church services. He then obtained a lawyer, Pasaribu, to defend both his home and his congregation’s freedom to worship as outlined in Article 29(b) of Indonesia’s constitution, which says, “The state guarantees the freedom of every citizen to hold his/her own religion and to worship according to his/her religion or faith.”

Report from Compass Direct News