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I refer to letter Why non-Muslims can question Islamic laws which I find rather insensitive.

While I agree that Malaysia is multi-racial and multi-religious country, there is no clear basis to say that Malaysia must operate as a secular state. There is no provision in our constitution that gives secularism this sacred status.

What is clearly mentioned in the constitution though, is that Islam is the official religion. This specific reference in the constitution clearly recognises Islam as having superior importance, above any other religion, in the administration of our country.

Should there be unavoidable conflict between Islam and any other religions, Islam must then be privileged. Otherwise, the provision of Islam as the official religion carries no meaning at all. Apostasy is a clear example in which this conflict seems to exist.

Secondly, the writer was arguing purely from the perspective of the rights of the non-Muslims. I find this very one-sided. Don't Muslims have rights as well? How about the rights of Muslims who are forced to accept non-Islamic laws?

I do not support infringing on non-Muslims' right to open discourse on Islam. I am merely stating that, in any case, we must respect the fact that Islam is the official religion of this land and Muslims still form a majority of the Malaysian population.

Muslims must be given their fundamental right to practice Islamic law, and this must not be conditioned under the mercy of those of other faiths. Muslims must not be forced to abandon their faith if the practice of Islamic law is perceived as violating the rights of other faiths.

In Islam, there are neither hardliners nor moderates. These are dividing terms Muslims have never recognised. When things are forbidden ( haram ) by Islam, there is no amount of moderation which can change them to non-forbidden ( halal ).

Likewise, when things are allowed by Islam, no amount of intolerance can change that either. The dynamism of Islam lies not on the Muslim ability to change syariah law, but more on the ability of Muslims to understand the context in which syariah law should operate.

In more complicated cases, we would need expert opinions of Muslim scholars to put them in the right context of Islamic syariah. This is where the muftis and ulama would be expected to play their roles.

For a person who has no expertise to argue on this matter would clearly show disrespect towards institutions highly regarded by Muslims for generations.

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