The Problem of Translation of the Bible in the Malay Language and Its Impact on Interconfesssional Relations in Malaysia

Abstract

Issues related to the translation of the Bible into Malay and its influence on interfaith relations in Malaysia have so far been practically not raised in Russian historiography. At the same time, these issues are important both from the point of view of the history of the spread of Christianity in the Malay world, the transformation of the Malay language itself, and the development of the religious and generally internal political situation in Malaysia. The Bible has been translated into Malay Since the colonial times and traditionally the word "God" was translated as Allah. The first translations appeared, however, not in the territory of modern Malaysia, but in the territory of the Netherlands India (Indonesia), where the Malay language acted as lingua franca. With the arrival of the British at the end of the 18th century, new missionaries appeared who were not satisfied with previous translations. They tried to improve the translations made by the Dutch and especially important role in it was played by a Methodist missionary W. G. Shellabear. In the 1920s, efforts were made to create a single version of the Bible for both the Netherlands India and the British Malaya. But World War II prevented these plans. Subsequently, with the proclamation of independence of Indonesia (1945) and Malaya (1957), the rapid development of national versions of the Malay language in both countries made texts differ dramatically. But one thing remained the same: translation of the word God as Allah. At present, the Muslim theologians of Malaysia fearing of undermining the positions of Islam, are suspicious of the spread of the Bible in the Malay language and in fact have succeeded in banning it, arguing that the translation of the word God by the Arabic word Allah offends the feelings of Muslims. Periodically the Bible and other materials of the Christian organizations in which the word Allah is used are confiscated and destroyed. Such a policy introduces elements of instability into the political situation of the country. There is, however, the possibility that the change in the ruling regime in Malaysia in May 2018, when the influential political figures professing Christianity came into the power, could lead to a softening of the authorities' policy in this matter.