From the ancient days of the Silk Road—when merchants, scholars and adventurers wove a tapestry of trade and cultural exchange between Central Asia and the Malay Archipelago—to the modern era of global connectivity, history is calling once again. These historical ties were severed under Soviet rule but rekindled after the USSR’s dissolution. In 1992, under Prime Minister Mahathir Mohamad’s leadership, Malaysia swiftly re-established relations with newly independent Kazakhstan and other Central Asian republics. By 1996, Malaysia had opened its embassy in Almaty, signaling more than just diplomatic formalities—it was reviving centuries-old bonds through modern trade, Islamic solidarity and a vision of shared progress. But beyond economics lies a deeper opportunity: how can these two nations navigate the delicate balance between faith, tradition and modernity?
Shared roots, diverging paths
Shakila Yacob.
Malaysia and Kazakhstan may sit on opposite ends of the Muslim world, but their shared Sunni tradition offers fertile ground for collaboration. Yet, their approaches to religious governance could not be more different.
In Malaysia, Islamic law operates within a decentralized federal system, granting states autonomy over religious matters. This has allowed for flexibility in addressing local needs but has also sparked tensions over issues like apostasy, conversion and minority rights.
What makes this partnership intriguing is not just their differences but the lessons each can offer the other. Malaysia’s institutional frameworks—like JAKIM (Department of Islamic Development Malaysia)—and its dual legal system, blending Shariah and civil law, provide valuable lessons for Kazakhstan as it refines its approach to сultural identity in the post-Soviet era. Conversely, Kazakhstan’s Islamic heritage, shaped by centuries of coexistence and tempered by Soviet secularism, offers Malaysia fresh perspectives on managing diversity without fracturing unity. Together, they exemplify complementary strengths that could inspire innovative governance models rooted in tradition and adaptability.
Belt and Road Initiative: more than just trade
Enter China’s Belt and Road Initiative (BRI). Launched in 2013, the BRI has become far more than a conduit for infrastructure and commerce. Spanning over 150 countries and 65% of the global population, the BRI represents a golden opportunity to strengthen Muslim solidarity across continents. With approximately 50 Muslim-majority nations involved, Malaysia and Kazakhstan can leverage their strategic locations along BRI corridors to enhance government-to-government (G2G), business-to-business (B2B), and people-to-people (P2P) relations.
But the real prize is not just economic growth—it’s intellectual and institutional exchange. Imagine Malaysia sharing its expertise in Islamic finance, halal industries, and multi-jurisdictional governance while learning from Kazakhstan’s efforts to balance state authority with religious consciousness. Together, they could craft models that resonate far beyond their borders, offering solutions for Muslim-majority nations grappling with similar challenges.
Call for unity amid fragmentation
While interfaith dialogue has long been a priority for both countries—Malaysia through its Center for Civilisational Dialogue (established in 1996) and Kazakhstan via the Congress of Leaders of World and Traditional Religions (established in 2003)—the greater challenge today lies within the Muslim community itself. Competing interpretations of Islam risk dividing younger generations and fueling extremism. Here, Malaysia’s structured approach to Islamic governance offers valuable lessons. Its dual legal system, where Shariah and civil law coexist, provides a potential blueprint for managing religious diversity while maintaining national cohesion.
One bold idea? Establishing a Center for Muslim Unity and Dialogue in Kazakhstan—a neutral platform to bring together leaders from various sects and counter the fragmentation exploited by external forces. Such an initiative would not only foster understanding but also create a united front against common challenges, from geopolitical competition to socio-economic instability. This center could work closely with existing institutions in Malaysia, such as the International Institute of Islamic Thought and Civilization (ISTAC, established in 1987) and the International Institute for Muslim Unity (established in 2009) leveraging their expertise in promoting unity and addressing sectarian divides. By collaborating with these established entities, the center could serve as a bridge between diverse Muslim communities, fostering dialogue and cooperation while drawing on Malaysia’s institutionalized approach to religious governance.
The bigger picture: leadership in global islamic governance
Religious governance in both Malaysia and Kazakhstan presents an intriguing parallel, with Pew Research Center’s 2021 index highlighting their high levels of state regulation of religion, positioning them alongside other Central Asian states. Rather than viewing these regulatory frameworks as constraints, they can serve as tools for fostering unity while shaping the evolving role of Islam in public life, offering valuable lessons in balancing tradition, modernity, and state authority.
The real intellectual challenge lies in moving beyond surface-level engagements, such as halal certification—which, while vital, represent only one dimension of Islamic governance—to focus on the deeper institutional architecture that shapes religious authority, legal frameworks, and policy innovation—how Malaysia has operationalized religious authority, navigated multi-jurisdictional governance and balanced religious identity with statecraft, providing a model for Kazakhstan as it recalibrates its post-Soviet Islamic identity.
The stakes are high. In a world where the Muslim community faces internal divisions and external pressures, fostering unity is essential. For Malaysia, this moment presents a chance to step onto the global stage not just as a commercial hub but as a thought leader in Islamic governance. It is about moving beyond halal exports and financial transactions to engage in meaningful policy dialogues that address the complex interplay between religion, governance, and modernity.
This is not about exporting Malaysia’s model wholesale but fostering structured exchanges that respect local contexts. If successful, Malaysia could position itself as an architect of 21st-century Muslim governance, influencing policies that bridge sectarian divides and promote harmony.
New chapter in islamic diplomacy?
History has handed Malaysia and Kazakhstan a second chance to walk the Silk Road—not as mere travelers, but as architects of a new era.
As Kazakhstan charts its post-secular path and Malaysia refines its model of Islamic governance, the two nations have a rare opportunity to redefine what it means to be Muslim in the modern world. By leveraging platforms like the BRI and their memberships in the Organization of Islamic Cooperation (OIC) and World Islamic Economic Forum (WIEF), as well as establishing institutions such as a Center for Muslim Unity and Dialogue, Malaysia and Kazakhstan have the potential to lead efforts toward greater cohesion.
Can Malaysia and Kazakhstan rise to the occasion and pave the way for global Ummah unity? The journey ahead is promising.
The author is Professor Shakila Yacob of the Jeffrey Cheah Institute on Southeast Asia, Sunway University.
Disclaimer: The views and opinions expressed in this article are those of the author and do not necessarily reflect the position of The Astana Times.
