Reinventing the coexistence of multiculturalism in Hong Kong: the role of Kowloon Mosque

Abstract

This paper seeks to explore the significance of Kowloon Mosque (or Masjid Kowloon) in demonstrating cultural coexistence within Hong Kong. In this cultural study, along with incorporating a sociological perspective, the aim is to explore the connections between Kowloon Mosque, the Muslim community, and Hong Kong residents. The intention behind this exploration is to establish a scientific basis that highlights the interdependence among these entities. To support this analysis, sources will be drawn from historical books, statistical publications, personal visits made within and around the mosque premises as well as empirical observations conducted in Hong Kong. This article seeks to demonstrate that coexistence culture can indeed thrive in reality by employing historical and textual analyses. Furthermore, it aims to shed light on the prerequisites necessary for fostering harmonious coexistence within society.

KEYWORD:

• Multiculture
• Islam in Hong Kong
• Kowloon mosque
• social inclusiveness
• cultural coexistence 

Reviewing Editor:

• Lincoln Geraghty, School of Media and Performing Arts, University of Portsmouth, Portsmouth, UK

SUBJECTS:

• Culture
• Theory & Religion
• Religious History
• Religion
• Cultural Studies

1. Introduction

Multiculturalism is an important standard to assess whether a country or a city is fully characterized by strong inclusiveness or integration with the world. We are living in an era of globalization, fast and convenient communication between countries, cities, races or different time zones make us to learn a lot of new knowledge from a computer, smart phone or tablet computer. This sociological phenomenon is gaining faster in the early 21^st century. Thus it is inevitable for us to get a closer contact with different races and religions.

However, the term “multiculturalism” is available if someone chooses to settle down in a foreign country, but he or she is not belonged to the major race or religion in this new land. At that time, he or she needs to obtain legal protection for the basic rights of living in this new land. Thus he or she should obtain a new idea to continue the settlement there. This idea is multiculturalism, which can support his or her sustainable residence in this new country. This article focuses on the Muslim community in Hong Kong, specifically the significance of Kowloon Mosque (also known as Masjid Kowloon) in promoting social harmony and showcasing cultural diversity. Muslims, being the largest minority group in Hong Kong, are easily visible in daily life, particularly in urban areas on Sundays. Despite their presence and constitutional right to religious freedom as Hong Kong citizens, they often face discrimination and unequal treatment (O’Connor, 2019).

Kowloon Mosque has long been seen as a representation of multiculturalism in Hong Kong due to the fact that Muslims are a minority and their religious practices differ from those of the local Hong Kong residents. The purpose of this paper is to highlight Kowloon Mosque as an example of how multiculturalism can be reinvented in society. The paper will explore the concepts of multiculturalism and social diversity to demonstrate how Kowloon Mosque plays a significant role in the Muslim community, local people, and Hong Kong as an international financial city. This will provide insight into the cultural diversity present in Hong Kong.

In this research, we will address four key questions. Firstly, we will provide a brief overview of the necessary conditions for reinventing multiculturalism in Hong Kong. This will involve defining the role of multiculturalism in understanding the unique circumstances of Muslims in Hong Kong. This is a crucial aspect of our study, as it will help us to explore the social context and potential opportunities that are particular to this community, and to understand the relationship between religion and identity in this context (Oppong, 2013).

The second topic for discussion is the challenges faced by Muslims in Hong Kong. It is important to understand the difficulties they encounter in their daily lives to appreciate the significance of Kowloon Mosque in preserving the Muslim community in Hong Kong.

The third question pertains to the significance of Kowloon Mosque’s construction in fostering spiritual unity among Muslims in Hong Kong. Given the emphasis Islam places on practising a devout lifestyle, the peripheral facilities associated with Kowloon Mosque are considered essential.

The fourth question prompts a discussion on the ways in which Muslim communities, particularly those led by Kowloon Mosque, demonstrate their genuine efforts to engage with the people and society of Hong Kong. In today’s highly globalised world, it becomes imperative for us to comprehend and value their endeavours towards integrating into this multicultural society (Lipnicka & Peciakowski, 2021). The concept of social diversity is exemplified through an exploration of their numerous contributions in various aspects within Hong Kong.

This article will explore the concept of multiculturalism and the perspectives of influential philosophers on this topic. Additionally, it will delve into the history of Islam in Hong Kong, specifically the construction of Kowloon Mosque, through historical and textual analyses. The article will also highlight the significance of religious activities and social connections, providing examples. Throughout the discussion, it will demonstrate how Kowloon Mosque aims to engage with Hong Kong society and how the local community accepts and tolerates its presence in the real world.

2. Research methodology

This study is a qualitative exploration of the cultural significance of Kowloon Mosque in promoting social diversity in Hong Kong. By examining the connections between Kowloon Mosque, the Muslim community, and the broader local population, the study seeks to uncover the causal factors at play. To achieve this goal, a sociological perspective will be applied to examine the process of identity learning and how it relates to society.

For the data sources, this article mainly obtained from the historical references and the author’s photos that he visited the mosque and participated the activities before. These sources can be found in library, bookstores, or inside the Kowloon Mosque.

As it is a social science, thus historical analysis and sociological analysis will be applied. A historical analysis will be conducted to examine the history of Islam and the situation of Muslims in Hong Kong. This will shed light on the role and impact of Kowloon Mosque in promoting social harmony. The analysis will be based on reliable sources and will involve critical evaluation (Rupke, 2011). To study the early days of Islam in Hong Kong, relevant historical reference books will be gathered, while analytical references will be used to study the state of Muslims in Hong Kong.

Sociological analysis holds significant importance in studying the role and actions of individuals as they reflect their representative identity, particularly with regards to religion, cultural identity, and social diversity. This is because all religious groups contribute to organisational management and shape social perception or ideology (Djupe, 2018). The Muslim community in Hong Kong primarily consists of descendants of early migrants or foreign workers, making the discourse on migration and changing identity especially relevant. It becomes crucial to explore how these Muslims perceive themselves within a non-Islamic city like Hong Kong, as well as examine their responses to their circumstances. Religion serves as a fundamental human need for understanding life’s meaning and striving towards what is beneficial for humanity (McKinnon, 2010).

3. Literature reviews

The history of Islam in Hong Kong is not as long as in other Southeast Asian countries such as Malaysia, Singapore, or Brunei. Therefore, there is a significant lack of historiographical references regarding the history of Islam in Hong Kong. The only authors who have written about it are P. O’Connor and Wai-Yip Ho. Their topics mainly cover the basic privileges of migrant Muslims or Pakistanis in Hong Kong. Wai-Yip Ho has mentioned mosques in Hong Kong in a newsletter in 2002 (Ho, 2002).

According to Gizem Arat, Narine N. Kerelian, and Manoj Dhar, the concept of “multiculturalism” in Hong Kong differs from the institutionalised version found in the West. This difference is a significant factor in why it’s difficult for minorities to coexist with others. The authors noted that the local people’s ethnocentric tendencies and lack of understanding towards minorities, which can be attributed to the lack of education on the matter in the mid-20th century, also play a role (Arat et al., 2023).

Imam Uthman Yang, also known as Yang Xingben (楊興本), is a prominent figure in Hong Kong’s Islamic community. He is recognised for his work, “Understanding Islam” (Taarif Al-Islam), which is a Chinese-language book about Islam in Hong Kong. The book provides a brief history of Islam’s rise and spread throughout Hong Kong, as well as an overview of its religious concepts and cultural practices, such as Islamic food, clothing, visual arts, calligraphy, and science. Imam Uthman Yang has been interviewed by various news and social media outlets regarding his expertise in the subject matter.

An Indonesian lecturer in the Faculty of Aqidah and Islamic Philosophy, Siti Nurlaili Muhadiyatiningsih, wrote an article in Bahasa Indonesia about Islam in Hong Kong called “Islam di Hong Kong” (Siti Nurlaili, 2015). She highlighted the success of Islam in Hong Kong and how it was achieved by integrating Islamic culture with the local culture. The ability to adapt to the constantly changing society played a crucial role in maintaining the existence of Muslims. Although the article only briefly mentioned the mosques, it demonstrated the author’s thorough understanding of religious management. Since Indonesian workers make up the largest Muslim community in Hong Kong, the author may have gathered her empirical information from them.

In Indonesia, scholars have primarily concentrated on providing Islamic education to Indonesian workers in Hong Kong. This is because they are aware that Islam is not a major religion in Hong Kong and they want to ensure that these workers have access to religious support. As an example, Rudy Harisyah Alam wrote an article analysing the Islamic practices of Indonesian workers in Hong Kong. He provided a comprehensive overview of Muslim management and Islamic organisations, with a particular emphasis on how Indonesian Muslims can receive support for their religious practices (Alam, 2016).

The topic of multiculturalism in Hong Kong is a controversial one that has been debated by scholars and experts. Associate Professor Kam-Yee Law (羅金義副教授) and Kim-Ming Lee have expressed doubts about whether Hong Kong can truly be considered a multicultural city, as there may not be comprehensive policies in place to support minority groups. Additionally, the cultural practices of these groups may not be fully protected due to Hong Kong’s overwhelming population structure, despite the city’s 176 years of colonial rule. The high degree of cultural similarity and unity among the local population also makes it difficult for minorities to integrate. Associate Professor Law believes that globalisation has also contributed to this issue, and criticised the lack of social collaboration in creating a truly multicultural society (Law & Lee, 2012).

Paul O’Connor is a well-known scholar of Islam in Hong Kong. He is the only author to have written a book about this topic before the publication of Chinese version by Yang Xingben, which was published by the University of Hong Kong. The book is written in a thematic style and provides a comprehensive overview of Islam in Hong Kong. O’Connor focuses on important topics such as the Oi Kwan Road mosque, Chungking Mansion, religious practices, Islamic cuisine, and cultural identity. The author emphasises that Muslims in Hong Kong face not only religious and cultural differences with non-Muslims, but also invisible discrimination that can only be understood with a thorough understanding of Islam and minority groups. O’Connor has also written three articles about Muslim youth in Hong Kong, which reflect their current conditions (O’Connor, 2018, 2011, 2010). In Paul O’Connor’s book “Islam in Hong Kong,” he is believed to be the first to mention Kowloon Mosque. He also recommends studying the mosque’s surrounding infrastructure and its connection to ethnic identity.

When it comes to Kowloon Mosque’s construction, it’s difficult to find literature that independently discusses its role in reinventing multiculturalism in Hong Kong and promoting social diversity. While Haroon Mamidah wrote a master’s dissertation on the topic at the University of Hong Kong, it focused on the architectural aspects of the mosque. However, he did acknowledge its social significance as an integral part of architectural planning projects. Kowloon Mosque serves not only as a place of prayer for Muslims but also as an educational centre for locals to learn about Islamic history and culture.

In my analysis of social diversity in Hong Kong, I have placed particular emphasis on the contributions made by the Muslim community to Hong Kong society, as well as the reactions of local residents to this community. Consequently, I will be exploring the topic of religious inclusivity in my discussion.

Regarding the religious aspect of social diversity in Hong Kong, it’s important to note that social diversity differs from multiculturalism in a sociological context. Arjun Appadurai defines multiculturalism as a criterion for measuring social tolerance or diversity (Vertovec, 2015). Multiculturalism is a method of promoting social diversity. According to Tom van der Meer and Jochem Tolsma, the goal of multiculturalism is to cultivate a positive perspective towards implementing this approach in society (van der Meer & Tolsma, 2014). The main objective is to achieve social diversity in a just and equitable manner for everyone in a highly globalised world (Thompson & Hickey, 2012).

4. What is multiculturalism?

What exactly is multiculturalism and why is it essential to our society? Is it safe to say that the goal of multiculturalism is to ensure social equality for people of different races? Multiculturalism is a relatively new concept that emerged after the two World Wars, particularly in the 1970s and 1980s. Following the devastating wars and the adverse effects of authoritarian regimes, people began to question if it was possible to create a society without barriers.

In the 20^th century, notable scholars like Vernon Van Dyke, Will Kymlicka, Joseph Raz, Charles Taylor, Avashai Margalit and Iris Marion Young proposed and analysed the theory of multiculturalism. Their ideas emphasised the significance of individualism, societal freedom, human interaction, cultural equality and autonomy (Michael, 2008). In essence, multiculturalism is a result of the battle for liberalism and the recognition of rights specific to different groups, with the aim of improving lives (Michael, 2008).

In a typical society, it’s difficult to observe cultural uniformity because people tend to be very mobile. They often relocate to improve their lives or those of their families. This characteristic has been present throughout history, and it’s what has led to the formation of multicultural societies. For minority groups to thrive in such societies, it’s crucial that they gain social recognition and acceptance. At the very least, they should be granted political approval to live their lives within the society.

According to Charles Taylor, ethnic recognition involves a group’s desire for respect and recognition within society. Minorities often struggle for the right to be accepted and acknowledged politically, which is a result of the growing diversity in our society, and requires moral consideration during decision-making processes (Taylor, 1994).

Multiculturalism is more than just a concept for people to practice in their daily lives, such as mutual respect and appreciation. It requires a society to undergo mutual understanding and suspension, including political and economic distribution, before developing into a distinct cultural landscape. The constitution must also ensure its presence in the society.

It remains uncertain whether individuals will adhere to this societal principle, as the implementation of constitutional guarantees differs from everyday behaviour and educational instruction. As a result, renowned European philosophers like Jean-Jacques Rousseau and Montesquieu sought to examine how people can lead dignified and honourable lives in a hierarchical society (Taylor, 1994). They subsequently formulated influential political theories that continue to be used in contemporary democratic nations, particularly those in the Western world. Societal evolution is a constant presence in our world.

In order to achieve true multiculturalism, it is crucial to have a society that values mature ethnic understanding and unyielding tolerance. It is important for minorities to maintain their own distinct identities and thrive in their communities, embracing their ethnicity, race, gender, religion, and sexuality without any confusion. A society that is prepared to welcome and accept non-local residents and tourists is key. Additionally, a diverse and tolerant society has the potential to attract both tourists and investors, which can positively impact the economy (Appiah, 1994).

5. The arrival of Islam in Hong Kong

According to Paul O’Connor’s book, Kowloon Mosque is not the very first mosque in Hong Kong. He explains that Jamia Mosque (also known as Shelley Street Mosque) was the first mosque. The word “Jamia” means Muslims gather to pray. However, historical documents reveal that the first mosque in Hong Kong was not Jamia Mosque (O’Connor, 2012). It was actually built in 1849, just nine years after Hong Kong Island became a British colony.

The Indian Muslims were granted a designated area at Upper and Lower Lascar Row in Sheung Wan to perform Friday prayers. Lascar means “Laskar” in Urdu and “Askar” in Arabic, which means soldier.¹ It indirectly implied that the early purpose of Muslims’ arrival to Hong Kong was to maintain the social order. As the Muslim population grew, a need arose for a suitable and comfortable location for Friday prayers. In response, the Jamie Mosque was constructed in 1890 on Shelley Street, marking the spread of Islam in Hong Kong and the early arrival of Indian Muslims.

The spread of Islam in Southeast Asia can similarly explain the arrival of Islam in Hong Kong. Scholars often cite Arabia, India, China, and Champa (Zaidar et al., 2017; Naquib Al-Attas, 2018) as locations where Islam may have originated from and spread due to the trading routes of Arabs and Persians. These routes were later used by Europeans after the rise of colonial powers in the 18^th century. This information is commonly found in history textbooks in Malaysia and Indonesia.

It is worth noting that there are distinct differences between Hong Kong and the Malay world. One such difference is that the dominant culture in Hong Kong is difficult to Islamize. On the other hand, the Malay world is a maritime civilisation that readily accepts Islamization. Nonetheless, it is still useful to refer to the theory explaining the spread of Islam in the Malay world (Hamzah & Denisova, 2017; Jalil & Alias, 2020) to understand how Islam arrived in Hong Kong.

As transportation improved, Muslims began to migrate to Hong Kong not only from Pakistan and India but also from regions such as Persia, the Middle East, and Southeast Asia. This was due to unstable politics and the search for economic opportunities in Hong Kong, which was becoming a prosperous financial city in the 1970s. By the 1980s, Hong Kong had developed into an international city, with increased household incomes leading to a demand for house helpers to care for infants and elderly parents. This resulted in the arrival of Indonesians in Hong Kong, most of them were from Jakarta, Surabaya and other undeveloped cities in Indonesia (Kwan, 2016). Thus the Indonesians became the largest group of minority in Hong Kong.

In the 1990s, Hong Kong’s economic influence spread to African countries, which led to an influx of Africans in the city, including Nigerians and Ghanaians (Pui-Ming, 2009). It is unclear how many local people chose to embrace Islam but it is really existed in Hong Kong and the growth rate is not so fast. In the 21^st century, Hong Kong is getting closer with Southeast Asian countries, thus the Kowloon Mosque will become more prominent to Hong Kong which can provide a prayer service to the Muslim tourists.

Of course we should not ignore the Muslim Chinese in Hong Kong, they are either the descendents of Hui people from China or the local converters that inspired by Islam. According to the statistic, about 50000 people are Muslim Chinese (Hong Kong government, 2022). They can speak in Cantonese and practice the same custom with local people but they embrace the Islamic lifestyle. The famous examples are Kasim Ma Fung-Wai(馬蓬偉), Sharifa Tuet Kin-Ping (脫建屏), Dr Abdullah Siu Wai-Lok (蕭偉樂博士). They sometimes represented to Hong Kong and attended the international Islamic seminars, like “The roles and impact of Chinese Muslims towards embracing the future” which was led by the Malaysia Chinese Muslim Association in Kuching, Sarawak on 18–20 August 2023 and headed by Professor Datuk Dr. Taufiq Yap Yun Hing (葉永興教授).

6. The Kowloon Mosque

The mosque in Kowloon, officially known as Kowloon Mosque but also referred to as the Kowloon Mosque and Islamic Centre (九龍清真寺暨伊斯蘭中心), serves not only as a place of worship for Muslims and a venue for celebrating Islamic festivals, but also as a hub for social interaction and cultural exchange with non-Muslims. Despite not being an Islamic city, Hong Kong recognises the need to establish connections with the global Muslim community. The construction of this mosque dates back to 1898 (Kowloon was already ceded to the British government at that time), while its current structure was renovated and modernised in 1982 (Chun-Leung Li & Mohd Nor, 2023).

Kowloon Mosque is situated in Tsim Sha Tsui and was initially intended to serve as a place for Indian Muslims to conduct Friday prayers. The land on which it stands was leased to The Incorporated Trustees of the Islamic Community Fund of Hong Kong (香港回教信托基金總會), with its central office located at Wan Chai Mosque) in 1972 (Hamidah, 1995). After the commercialisation of Kowloon by the Hong Kong government together with the construction of Tsim Sha Tsui station, Kowloon Mosque is now located in the central business district (CBD).

The Kowloon Mosque is the largest mosque in Hong Kong, accommodating approximately 3500–4000 worshippers for prayer. However, it is unable to meet the needs of all Muslims in Hong Kong, estimated to be three hundred thousand people in total (Steinhardt, 2015). These Muslims come from various countries such as Indonesia, China, Pakistan, Malaysia, and other Islamic countries (Hong Kong government 2020). While they are satisfied with the current mosque, they desire a larger space for prayer. Nonetheless, they are grateful for the opportunity to engage in religious rituals at the mosque. As a result, some of them have requested the construction of additional mosques in Tung Chung, Yau Ma Tei, and Sheung Shui. Unfortunately, only Masjid Tung Chung (Masjid Ismail) has been successfully built in Tung Chung, and Masjid Ibrahim (in Yau Ma Tei) is currently serving peripheral Muslims on a temporary basis.

Over the last few decades, Kowloon Mosque has hosted numerous fasting events during Ramadan and celebrations for Eid Al-Fitr and Eid-Al-Adha. They also offer daily prayer times to ensure worshippers pray at the correct time, and provide religious instruction for Muslim children, helping to maintain Islamic traditions in Muslim families. To facilitate Islamic knowledge, there is a library located within the mosque. English, Arabic, and Urdu are the main languages of instruction, given the proximity of the mosque to the Pakistani community. As a result, Urdu words are commonly used alongside Chinese and English. Thus the Pakistanis usually live nearby Tsimshatsui. While Indonesian workers occasionally visit Kowloon Mosque for prayer, they typically go to Wan Chai Mosque (Ammar Mosque and Osman Ramju Sadick Islamic Centre) since they offer Bahasa Indonesia. This is a key reason why the Indonesians usually stay in Victoria Park (just 1.5 kilometers away from the mosque. You can take about 20 minutes to reach there) on Sunday.

7. Muslim-friendly services around the Kowloon Mosque

Following the commercialisation of Tsim Sha Tsui, numerous business shops and buildings have been established in its vicinity. The construction of Tsim Sha Tsui station has made transportation easily accessible from all directions. Therefore, Muslims can conveniently visit Kowloon Mosque for prayer and purchase Halal food in the area. However, rising transport fare make it more difficult for the Muslims to visit.

The Chungking Mansion (重慶大廈), a 17-storey building in Hong Kong, is known for its cultural diversity. It’s a popular residence for many non-Hong Kong people and Muslims (O’Connor, 2012). In fact, it’s considered a symbol of globalisation in Hong Kong (Mathews, 2007). The building features Islamic canteens and businesses, and it is located just 300 metres away from Kowloon Mosque, making it a convenient location for Muslims who want to practice their religion.

Map: The location of Kowloon Mosque (source: map.gov.hk).

Additionally, a Halal meat stall can be found at the Haiphong Road Temporary Market, located behind the mosque, which is run by Pakistanis and Indians to serve the Muslim community. The building also provides a sense of security for foreign asylum seekers who have fled their home countries. Recently one branch of Halal Kentucky Fried Chicken has been opened nearby the mosque (Halal certified food premises, 2023). Interestingly, non-Muslim shops have also opened up in the area, demonstrating the mutual tolerance and respect in Hong Kong.

Previously, Chungking Mansion experienced a high occurrence of crimes, with many minority groups such as Indians, Pakistanis, and Africans residing there. Unfortunately, this led to negative labels and comments being associated with these groups, including Muslims. Kowloon Mosque faced difficulties in differentiating Islam from these negative perceptions. To improve safety for tourists, visitors, owners, tenants, and asylum seekers, Chungking Mansions installed more than 400 surveillance cameras (Lam, 2020).

It should be highlighted that the Hong Kong government was not intentional to design Kowloon as a Muslim-friendly city at first, and the standard of Muslim-friendly services are still far away from the international initiatives such as Malaysia’s Muslim friendly hospitality (MFHS) services standard (Malaysian standard (MS) 2610:2015, 2015) while talking about the Islamic tourism. However, the Muslims in Hong Kong can use the Muslim-friendly services, and the trend is becoming more popular recently, partly because the rising concern of Muslims’privileges—whom are also part of the Hong Kong people and contribute to the same society.

8. Contacts with the society

As a religious minority in Hong Kong, Islam is entitled to carry out its religious activities, which is protected by law and generally accepted by the people of Hong Kong. They are always willing to engage with society and share their beliefs. Despite this, Islam still faces certain challenges.

In the past two decades, Muslims have faced negative labels due to reports of extremism and terrorism (Wan, 2016). Despite their efforts to improve their religious image, they have been unsuccessful. Hong Kong schools do not feel the need to teach about Islam or the importance of ethnic harmony due to the semi-homogeneity of their cultural structure and the fact that Islam is not a major religion in the area.

When news about terrorism or extremism in the Islamic world surfaces, some netizens tend to link it to Muslims and assume they have a complete understanding of Islam (Miao, 2020). However, this is a form of invisible discrimination and insult. For instance, if a non-Muslim verbally insults Islam, other netizens might make jokes about Muslims bombing the offender if they feel offended. Similarly, online forums in Hong Kong also witness such verbal insults, which is detrimental to social harmony (Wan, 2016).

Kowloon Mosque has demonstrated a genuine desire to communicate and interact with society through various examples. One notable example is the course on understanding Islam, which is open to the public. Hong Kong teachers have recommended comprehensive learning of Islam in primary and secondary schools, in line with the examination reform in the Hong Kong Diploma of Secondary Education (HKDSE). This course, known as Liberal Studies (or General Studies in other countries), requires students to learn anytime and anywhere. It is a mandatory public examination for all secondary six students in Hong Kong.

Meanwhile, the secondary students are required to learn “the rise of Islamic civilisation and cultural interactions between Europe and Asia in medieval times” in Secondary 1 (the Education Bureau suggests scheduling this topic to be taught during Secondary 1), which the information can be found on the website of Education Bureau (Hong Kong government, 2019). As the rising demand of education in Hong Kong, thus the Kowloon Mosque needs to strengthen the educational co-operation with the schools.

Over the last decade, Kowloon Mosque in Hong Kong has organised numerous educational courses to promote understanding of Islam. These courses cover a range of topics, including marriage, food, clothing, religious practices, and human relationships, and are offered at both elementary (Dawah Committee of Kowloon Mosque, 2010) and intermediate levels (Dawah Committee of Kowloon Mosque, 2016). Well-known Muslims in Hong Kong, such as Mr. Yusuf Yu and Mufti Muhammad Arshad, are invited to share their valuable opinions with the public. Based on my observations, the courses attract around 200–300 attendees each week. It’s worth noting that the courses also aim to clarify the differences between Islam and terrorist organisations.

To promote understanding between Muslims and non-Muslims, Kowloon Mosque offers regular guided tours of the mosque. They have partnered with schools to bring non-Muslim students, teaching them about being responsible and tolerant citizens. Occasionally, the mosque holds an open day for the public to learn more about Islam (Malik, 2017).

Source: KMDC (2016), “The 7^th Intermediate Course on Islam”, Hong Kong Light of Islam. (website: http://www.hkislam.com/en/?p=11&a=view&r=233)

In addition to the course on Islam, there is now an opportunity for non-Muslims to gain insight into the early Muslims of Hong Kong. Recently, local guided tours have gained popularity in Hong Kong, especially since the outbreak of Covid-19 has limited travel abroad. One such tour involves visiting Muslim cemeteries, such as the Happy Valley Muslim Cemetery (established in 1870),² and another located in Chai Wan, both on Hong Kong Island. Visitors can observe the graves of early Muslims in these cemeteries. If a foreign Muslim dies in Hong Kong due to an accident or sudden sickness, the imam will also assist in performing the funeral prayer for them in Hong Kong before the body is sent to the homeland.

In 2019, Kowloon Mosque was accidentally sprayed with blue dye from a water cannon truck. However, many Hong Kong citizens voluntarily came forward to clean up the mosque (Unnamed author, 2019). This act of kindness demonstrates the importance of respecting and tolerating different religions. It also indicates the success of the social connections and interactions that Kowloon Mosque had established before the incident. The mosque leaders apologised for the mistake and emphasised the significance of harmony among different ethnic, racial, and religious groups in society (Wu, 2019). The advancement of information technology, the growing concept of “equal Hong Kong people,” and an increasing number of Islamic studies in Hong Kong may have contributed to this positive outcome. It is worth noting that regardless of their ethnicity, Chinese or Pakistani, Muslims in Hong Kong are eager to share their religious culture with other groups and are no longer introverted.

Currently, the world is still grappling with the ongoing threat of Covid-19, which has been spreading since 2020 and continues to affect many. However, there is hope in the form of vaccines. In an effort to increase vaccination rates, the department of health has opened numerous vaccination centres throughout the city, including one at Kowloon Mosque. The centre, which opened in March 2022, has taken into consideration the religious customs of Islam and has encouraged Muslim women to come out and get vaccinated. However, they have also extended the invitation to non-Muslims, demonstrating their dedication to civic responsibility. Kowloon Mosque’s continued presence in the Tsim Sha Tsui area is a testament to their commitment to the community and their desire to contribute positively to society (Info Gov HK, 2022).

To help increase the social function of Kowloon Mosque and strengthen the relations with non-Muslims, the Kowloon Motor Bus Company (or KMB) offered fare saver machine at the door of Kowloon Mosque for the Hong Kong people. All passenger can enjoy a maximum amount of HK$1.00 fare discount when eligible ride(s) is/are taken on the same business day (KMB, 2024). Additionally, the KMB company also held recruitment event at mosque, non-Han local minorities can go to apply for a job. The bus company will provide a pre-occupational training course for them (Ma, 2022).

9. Conclusion

Islam has been present in Hong Kong for approximately 183 years, introduced by Pakistanis, Muslim Chinese, and Southeast Asians who either worked or settled in the region. Some sought refuge from their dangerous hometowns. Their contribution to Hong Kong’s prosperity is undeniable, as the city’s economic development and high tolerance have provided a stable platform for their settlement. Nonetheless, Islam is not a major religion in Hong Kong, and Muslims living there must find ways to balance their daily life with their religious practices.

It is important to acknowledge that the people of Hong Kong generally accept the idea of multiculturalism, but only in terms of respecting religious beliefs and practices. However, if we aim to promote social justice and achieve true diversity, this is not enough. Kowloon Mosque should therefore organise more events that encourage communication and cultural exchange between Muslims and locals.

To ensure the continuity of Islam in Hong Kong, the Muslim community worked hard to build Kowloon Mosque in an urban area. This was done to provide a dedicated space for Muslims to perform prayers and overcome cultural barriers that hindered social integration. The mosque, located in the heart of Tsimshatsui, Kowloon, is a significant Islamic landmark and a crucial spiritual symbol for the Muslim community. Over the years, it has witnessed the transformation of society and faced many challenges alongside the local people. It is essential for both the Muslim and non-Muslim communities in Hong Kong to work together to protect this important cultural heritage site.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Notes on contributors

Chun-Leung Jacky Li

Chun-Leung Jacky Li is a graduated doctorate student at the University of Malaya and obtained the graduation certificate on 5^th December 2022. He studied at the Department of Islamic History and Civilization, Academy of Islamic Studies. His thesis title is “The establishment of terror imperialism by Islamic State of Iraq and the Levant: A historical and analytical studies”. His research fields of interest are Islamic history, politics, culture and geopolitics in the Islamic world. He wrote analytical articles about North Sudan, Somalia, Nigeria, Malaysia, Brunei and Hong Kong/Macau. He has a unique family relation where he was grown up in a trans-national family between Brunei, Malaysia and Hong Kong.

Mohd Roslan Mohd Nor

Mohd Roslan Mohd Nor is professor at the Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, Malaysia. He is currently the department’s head, serving from April 2020 until now, and previously from 2009 to 2012. He was the Deputy Director (Research & Development) at the Academy of Islamic Studies from 1 July 2012 to 20 January 2019. Dr. Roslan’s broad academic interests involve Islamicjerusalem Studies, the Middle East, Islam and multi-culturalism, Muslim affairs, religious studies and civilization. Dr. Roslan supervises postgraduate students, many of whom have received their master’s and doctoral degrees from this university. He has been appointed as external examiner from several universities, within and outside the country. He has been a visiting scholar at several universities across the continent such as in the UK, Kazakhstan and China.

Khairul Anuwar Mustaffa

Mohd Roslan Mohd Nor is professor at the Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, Malaysia. He is currently the department’s head, serving from April 2020 until now, and previously from 2009 to 2012. He was the Deputy Director (Research & Development) at the Academy of Islamic Studies from 1 July 2012 to 20 January 2019. Dr. Roslan’s broad academic interests involve Islamicjerusalem Studies, the Middle East, Islam and multi-culturalism, Muslim affairs, religious studies and civilization. Dr. Roslan supervises postgraduate students, many of whom have received their master’s and doctoral degrees from this university. He has been appointed as external examiner from several universities, within and outside the country. He has been a visiting scholar at several universities across the continent such as in the UK, Kazakhstan and China.

Khalid Isa

Mohd Roslan Mohd Nor is professor at the Department of Islamic History and Civilization, Academy of Islamic Studies, Universiti Malaya, Malaysia. He is currently the department’s head, serving from April 2020 until now, and previously from 2009 to 2012. He was the Deputy Director (Research & Development) at the Academy of Islamic Studies from 1 July 2012 to 20 January 2019. Dr. Roslan’s broad academic interests involve Islamicjerusalem Studies, the Middle East, Islam and multi-culturalism, Muslim affairs, religious studies and civilization. Dr. Roslan supervises postgraduate students, many of whom have received their master’s and doctoral degrees from this university. He has been appointed as external examiner from several universities, within and outside the country. He has been a visiting scholar at several universities across the continent such as in the UK, Kazakhstan and China.

Notes

1 “Heritage Appraisal of Jamia Mosque, No 30 Shelley Street, Central Hong Kong”, Board paper AAB_18_2021-22.

2 The Mid-Levels used to have a Muslim cemetery, but it was ruined later. The location is at 25 Park Road Government Quarters today, in front of Euston Court Block 2.The colonial government named it as Mahomedan Cemetery. See Tim-Keung (2001). See also https://gwulo.com/node/31090#18/22.28373/114.14495/Map_by_ESRI-Markers/100 (retrieved on 4th June 2022).