2009年12月，馬來西亞高等法庭大法官劉美蘭以《馬來亞聯合邦憲法》 保障所有人享有宗教及言論自由為基礎，判決允許《先鋒報》（Herald-The Catholic Weekly）使用「阿拉」字眼作為神的譯詞；佔大馬六成人口的強大穆 斯林群體即拒絕接受裁決，激進人士上街示威，給整個馬來西亞社會籠罩了 一層厚重陰雲。在處理不同宗教的關係上，過去一般人都認為馬來西亞是東南 亞地區最為成功的國家之一；但事實上，當地人對於所謂「宗教對話」幾乎沒 有什麼概念。這也顯示出「政教合一」底下的伊斯蘭政府對於宗教的開放程度 與我們熟悉的台灣模式，仍然有一段差距。本文期待從宗教衝突的相關理論開 始談起，理解宗教之所以衝突的緣由，再提到宗教對話的歷史以及理論，接著 介紹馬來西亞此次宗教衝突事件，期盼能實際瞭解馬來西亞宗教衝突的真實意 義，並且就馬來西亞如何進行宗教對話提出幾點具體建議。

In December 2009, the Malaysian High Court judge, Liu Meilan, according to the Federation of Malaya Constitution, guarantees all persons the freedom of religion and freedom of speech based on the decision to allow Herald-The Catholic Weekly to use “Allah,” translated as the word of God. 60% of the Malaysian population belongs to the Muslim community and refused to accept the ruling; the activists occupied the streets and the whole Malaysian society became turbulent. Malaysia is one of the most successful countries that dealing with the relationship between different religions in Southeast Asia in the past. But in fact, most Malaysians have little concept about “religious dialogue.” This also shows that the “theocratic” Islamic government, which has an open attitude toward religion, is quite different from Taiwan. This article will explore the theories of religious conflict first, examining the reasons why religious conflicts began, and then probed into the history and theory of religious dialogue. It will then introduce the religious conflicts in Malaysia, including their meanings and a few specific recommendations about religious dialogue.