How did discrimination against Shiites in Malaysia shape radical thinking?

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Discrimination against Shiites in Malaysia is described as a “seed” that can grow into militant, radical thinking.

The piece argues that Malaysia’s social and educational environment has taught that Shiites are evil, and in even harsher terms that “their blood is halal,” while at the same time condemning killings carried out by ISIS. It says this creates a paradox: the same society criticises ISIS violence but allows sectarian demonisation of Shiites to continue, which the writer frames as groundwork for later radicalisation. The author also links radical thinking to a broader spread of fundamentalist ideas beyond bloodshed, describing it as “diffused fundamentalism.”
Sectarian demonisation is portrayed as being taught alongside condemnation of ISIS
The writer says that in Malaysia, Shiites are taught to be evil, including claims that their blood is halal, even while ISIS killings are condemned. This tension is presented as a “paradox” because the public is rejecting the violence of ISIS while permitting the prejudicial teachings that target Shiites to persist. The discussion is framed around how generalised sectarian hatred and discrimination can normalise an extremist worldview.
The piece links “diffused fundamentalism” to radicalism beyond violence
Rather than treating radicalism as only something expressed through bloodshed, the author says it can also spread through “diffused fundamentalism,” meaning widely spread basic religious absolutism. In this framing, teachings that demonise a group do not remain only as prejudice; they are described as seeds that can later grow into militant thinking. The author also contrasts this with simplistic responses such as quoting verses about peace without addressing persecution and discrimination.
ISIS is used as an example of how sectarian violence can connect to extremist beliefs
The writer points to ISIS’s origins as being described as Sunni Muslims trying to kill off all Shiites, using that background to illustrate how sectarian hatred can connect to extremist violence. The author argues that telling people “ISIS isn’t Islamic” does not resolve the issue because ISIS members identify as Muslims and believe their actions are on a “true” path. This is used to support the broader claim that confronting violence requires acknowledging the existence of a fundamentalist interpretation of Islam.
The author cites local recruitment concerns and worrying public attitudes
The piece states that Malaysians are already leaving the country to join terrorist groups, suggesting that the “seeds” of militant thinking can translate into real participation. It also cites a statistic claiming 11 per cent of Malaysians are in favour of ISIS, while 25 per cent are undecided, presenting these figures as especially worrying. Within that context, the writer argues that discrimination against Shiites and the spread of fundamentalist ideas make radicalisation easier to develop.

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How did discrimination against Shiites in Malaysia shape radical thinking?

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