The direction of state policy in Terengganu, which appears increasingly focused on the public control of personal behaviour, especially that of Muslim women and marginalised groups, warrants deeper questioning of its intent. 

In the past few years, the Terengganu state government has:

• Expanded gender segregation into cinemas and public venues in 2020,
• Introduced guidelines for entertainment events in 2020,
• Enforced “shariah-compliant” dress codes on Muslim tourists entering state islands in 2023, 
• Banned Muslim female gymnasts from participating in SUKMA due to attire in 2023,
• Publicly caned a man in a mosque for khalwat in 2024 and,
• Introduced morality signboards that call on people to “hate” certain private behaviours in 2025.

These actions compel us to ask:
What is the true intention behind these policies? Are they grounded in Islamic ethics—or in an increasingly politicised and punitive interpretation of religion?

Is the Goal Spiritual Guidance or Public Humiliation?

In December 2024, Mohd Affendi Awang, a 42-year-old father of five, was publicly whipped in front of 70 spectators inside a mosque in Terengganu. His offence: being alone in a house with a woman who was not his wife or relative. For this, he was sentenced to six strokes of the cane, a RM4,000 fine, and the possibility of six months in jail.

Public caning of this nature is not found in the Qur’an or Sunnah for khalwat, which is a non-hudud offence with no prescribed Islamic punishment. Islam distinguishes between public harm and private conduct. The Prophet Muhammad (peace be upon him) discouraged exposing people’s private sins, saying:

“Whoever conceals the faults of a Muslim, Allah will conceal his faults on the Day of Judgment.”
(Sahih Muslim, 2699)

Where is the rahmah (mercy)? Where is the hikmah (wisdom)? Public punishment does not deter—it degrades. It turns the mosque, a sacred place of peace, into a stage of public humiliation.

Why Are Muslim Women’s Choices Being Restricted?

The decision to bar Muslim women gymnasts from SUKMA on grounds of attire is yet another example of how women’s rights to participate in public life are being curtailed. Suggesting that these athletes switch to another sport altogether, such as Wushu, is dismissive and disrespectful of their years of training and sacrifice. They recently banned women from participating in diving as well.

The Qur’an upholds the moral and spiritual agency of all believers—men and women:

“Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)

“And the believing men and the believing women are allies of one another. They enjoin what is right and forbid what is wrong…”
(Surah At-Tawbah, 9:71)

Participation in sports should be celebrated, not policed. To restrict women based on how others perceive their modesty undermines both their dignity and their ability to contribute meaningfully to society.

Is It Justifiable to Instil Hatred in the Name of Islam?

Terengganu state executive councillor Wan Sukairi Wan Abdullah publicly stated that the signboards condemning homosexual behaviour are intended to make the public “hate” such acts and view them as “filthy, wrong, and to be avoided.”

Let us be clear: Islam does not promote hatred. It promotes counsel, reflection, and moral responsibility guided by compassion. The Qur’an commands us to invite others to the path of God with wisdom:

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”
(Surah An-Nahl, 16:125)

Promoting hatred, especially in areas frequented by youth and university students, sows fear, stigma, and possibly violence. This is not dakwah—this is dangerous.

Inappropriate use of the Qur’an to Justify Hatred

We acknowledge the position of public figures, who cite Surah An-Naml, verse 55 to justify punitive messaging:

“Do you approach men with desire instead of women? Nay, you are a people who act ignorantly.”
(Surah An-Naml, 27:55)

However, this verse describes a particular behaviour in a specific historical context—not a blanket instruction for public punishment or hate campaigns.

The Qur’an also reminds us repeatedly:

• That judgment belongs only to Allah:

“Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of who is guided.”
(Surah Al-An’am, 6:117)

• That there is no compulsion in religion:

“There is no compulsion in religion. The right path has become clear from the wrong.”
(Surah Al-Baqarah, 2:256)

• That justice must never be overshadowed by hate:

“Do not let hatred of a people prevent you from being just. Be just—that is nearer to piety.”
(Surah Al-Ma’idah, 5:8)

Weaponising verses to justify hatred while ignoring verses that uphold justice, mercy, and humility is a bias of Islam’s balanced teachings.

What Kind of Society Are We Becoming?

When policies enforce:

• Public humiliation over private sin,
• Exclusion of women from sports and public life,
• State-controlled dress codes at tourism entry points,
• Gender segregation in public venues, and
• Hatred instead of hikmah,

—we must ask: What is the long-term vision?

Is this truly the Islamic model of society the state is striving for—or is this a form of authoritarian moral control dressed as piety?

Long Term Impact

We  urge the Terengganu government and all state actors to reflect on the long-term impact of their actions and to ask sincerely:

• Are these policies guiding people to God—or pushing them away?
• Are we nurturing taqwa in the heart—or fear of surveillance?
• Are we upholding Islamic values—or enforcing political ideology through selective religious interpretation?

There must be: 

1. An end to public punishments like caning for non-hudud offences.
2. A reversal of bans preventing women from participating in sports.
3. The removal of signboards that promote hatred rather than wisdom.
4. A review of the enforcement of ‘Shariah-compliant’ dress codes on Muslim tourists that restricts personal choice and freedom of movement.
5. A halt to the normalisation of gender segregation in civic spaces.

Let Us Return to the Heart of Islam

Let us not confuse moral policing with religious guidance. Let us not mistake punishment for piety. And let us not allow state power to replace the divine role of Allah as the final judge.

Islam is a religion of balance, mercy, and dignity. Any attempt to uphold Islam in society must reflect these values—not contradict them.

Qur’anic References (Footnotes)

1. Surah Al-Hujurat, 49:13 — “Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
2. Surah At-Tawbah, 9:71 — “The believing men and women are allies of one another…”
3. Surah An-Nahl, 16:125 — “Invite to the way of your Lord with wisdom…”
4. Sahih Muslim 2699 — Hadith on concealing the faults of fellow Muslims
5. Surah Al-An’am, 6:117 — “Your Lord is most knowing of who is guided…”
6. Surah Al-Baqarah, 2:256 — “There is no compulsion in religion…”
7. Surah Al-Ma’idah, 5:8 — “Do not let hatred prevent you from being just…”

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About Sisters in Islam

Sisters in Islam is a non-governmental organisation working towards advancing the rights of Muslim women in Malaysia within the framework of Islam, universal human rights principles, constitutional guarantees, as well as the lived realities and experiences of women.

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