The Constitution and the Quran – LANGUAGE

 

The Constitution and the Quran – LANGUAGE

A language is much more than a means of communication. It carries the history, wisdom, values and accumulated experiences of a people. Through language, we inherit not only words but also ways of understanding the world.

When a language disappears, we risk losing something far greater than its vocabulary. We may lose centuries of human knowledge and cultural memory.

Modern scholarship helps us appreciate why. Linguistics, semantics, anthropology and cognitive science have demonstrated how closely language is connected to human thinking, culture and civilisation.

One particularly interesting field is linguistic relativity, associated with Edward Sapir and Benjamin Lee Whorf, and explored through modern experimental research by scholars such as Lera Boroditsky. The central idea is that the language we use can influence how we pay attention to, categorise and remember certain aspects of our experiences. Language does not determine what we can think, but it can shape some of our habits of thinking.

Consider something as universal as time.

In English, we often speak of looking forward to the future and looking back at the past. Mandarin also uses vertical expressions for time, such as shàng ge yuè (last month) and xià ge yuè (next month), drawing on words associated with above and below.

In her book Malay Perception of Time, Malaysian linguist Asmah Haji Omar examines how the Malay language expresses and organises our understanding of time. One fascinating traditional Malay expression is setanak nasi, referring to the time taken to cook a pot of rice.

Imagine asking someone how far away a village is and receiving the answer, “Lebih kurang setanak nasi.”

Rather than describing the distance in kilometres or the journey in minutes, the answer uses a familiar daily activity as its measure. Within those few words lies an entire cultural experience: cooking rice, the rhythm of daily life, shared knowledge and an understanding of time through familiar activities.

These examples do not mean that Malays, Chinese and English speakers experience time in completely different ways. Rather, they show how languages can preserve different ways of describing and organising human experience.

The Japanese scholar Toshihiko Izutsu took this understanding further through semantic analysis. In his studies of Quranic vocabulary, he demonstrated how the relationships between words and concepts can reveal an ethical and religious worldview.

Centuries earlier, Muslim scholars such as Al-Jurjani had explored how meaning emerges through relationships between words, while Ibn Khaldun examined how language develops within societies and civilisations.

Together, these studies remind us that language is a living inheritance. It preserves knowledge, relationships, values and the encounters between civilisations.

What does the Quran say?

What fascinates me is that the Quran specifically draws our attention to the diversity of human languages.

In Surah Ar-Rum, verse 22, Allah says:

“And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colours. Indeed in that are signs for those of knowledge.”

Notice that linguistic diversity is described as one of God's signs. And notice something else. The verse ends by referring to those of knowledge.

To me, this is significant. The Quran is not merely acknowledging that human beings speak different languages. It is inviting us to pay attention, to learn and to reflect upon that diversity.

Classical Quranic commentators, including Al-Tabari, Al-Qurtubi and Ibn Kathir, discussed differences in human languages as manifestations of God's creative power and wisdom.

The Quran makes another important point in Surah Al-Hujurat, verse 13, where humanity is described as having been made into peoples and tribes so that we may know one another. The Arabic expression lita'arafu carries the idea of mutual acquaintance and understanding.

What better way to know another community than to appreciate its language, its history, its values and the wisdom accumulated through generations?

In Surah Ibrahim, verse 4, the Quran also tells us that messengers were sent in the language of their people so that their messages could be made clear. Language, therefore, is not merely about speaking. It is about understanding.

I do not suggest that the Quran is presenting a modern scientific theory of linguistics. Rather, modern scholarship helps me appreciate more deeply why the Quran draws attention to language as one of God's signs.

What does our Federal Constitution say?

This brings me to something about Malaysia that I find particularly meaningful.

Our Federal Constitution, through Article 152, establishes Bahasa Melayu as our national language. I believe this is important. Every nation needs a common language that brings its people together, facilitates communication and strengthens a shared national identity.

But our Constitution does something else that deserves equal attention.

Article 152(1)(a) protects the use, teaching and learning of other languages, subject to the constitutional exception concerning official purposes. Article 152(1)(b) also preserves the right of the Federal and State Governments to support the use and study of the languages of other communities.

Think about what this means.

Our constitutional social contract recognises the importance of a common national language while providing space for the languages of our diverse communities to continue living and developing.

Bahasa Melayu need not flourish at the expense of Mandarin, Tamil, Iban, Kadazandusun, Bidayuh or the many other languages and dialects that form part of our Malaysian inheritance. We can strengthen our national language and preserve our linguistic diversity at the same time.

Indeed, I believe we should. The Constitution provides the framework. It is for us, as Malaysians, to give that framework life.

Beyond political debates, towards Quranic practice

For years, politicians and commentators have debated whether Malaysia is an Islamic state, whether we should become one, or whether our Federal Constitution is Islamic.

I believe there is a more constructive question we should be asking.

How can we study our existing Constitution and identify the opportunities it provides for us to put Quranic teachings into practice?

Rather than spending so much energy debating labels, should we not pay greater attention to our deeds, our conduct and the kind of society we are building?

Article 152 offers one practical example. By respecting our national language while protecting and supporting the languages of other communities, we can give meaningful expression to the Quran's invitation to appreciate linguistic diversity and know one another.

We do not have to declare every provision of our Constitution Islamic to recognise where it provides opportunities to practise Quranic values.

Surely, that is a more productive approach than turning Islam into an instrument of political competition. Religion should inspire us to build a better country, not merely provide arguments for political advantage.

Our responsibility towards 2057

I feel fortunate, even gifted, to be Malaysian. I live in a country whose Federal Constitution recognises our national language while protecting space for linguistic diversity.

And as a Muslim, I find something deeply reassuring in this arrangement.

The more I reflect on Article 152 alongside Ar-Rum 30:22, the more convinced I become that our Constitution provides an opportunity for me to become a better Muslim. By being faithful to its provisions, I can also give practical expression to what the Quran encourages.

But I am worried. Some of our languages and dialects, particularly those spoken by smaller indigenous communities in Sabah, Sarawak and Peninsular Malaysia, face the danger of gradually disappearing.

When a language disappears, we do not simply lose another way of saying good morning. We risk losing an entire library of human experience: oral histories, traditional knowledge, relationships with nature, ethical concepts, stories and the wisdom of generations. Some of that knowledge may never be recovered.

Good intentions alone will not prevent this loss. We need to allocate sufficient budgets, resources, institutional attention and sustained effort to document, preserve and revitalise our endangered languages and dialects. This should involve governments, universities, cultural institutions and, most importantly, the communities whose languages are at risk.

As we work towards WAWASAN 2057, Malaysia's centenary of independence, let us make this part of our national responsibility. Let us ensure that our linguistic inheritance is not lost through neglect or a lack of commitment.

For Muslims, passing on beneficial knowledge can also be a meaningful expression of faith. For all Malaysians, it is a gift to generations yet to come. Our Federal Constitution has provided us with a foundation. The Quran has given me a reason to appreciate its wisdom even more deeply.

Let us ensure that when Malaysia celebrates 100 years of independence in 2057, we have not become a nation richer in material progress but poorer in the languages, wisdom and memories of our people.

Peace,
Anas Zubedy

 

HAVE A MEANINGFUL DEEPAVALI 2026

 

MANY LAMPS, ONE LIGHT*: HINDUISM

Introduction

Hinduism is one of the world's oldest living religious traditions. At its heart, Hinduism teaches righteousness, truthfulness, compassion, self-discipline, respect for life, and living in harmony with the world around us.

Unlike many other religions, Hinduism has no single founder. It developed over thousands of years through sacred scriptures, philosophical inquiry, religious devotion, and the teachings of sages.

In Malaysia, Hinduism is practised mainly by the Indian community, particularly Tamil Malaysians. Hindu temples, colourful festivals, and family traditions have long been part of our cultural landscape.

Many Malaysians recognise Hinduism through Deepavali, Thaipusam, beautiful temples, and the greeting Vanakkam. Beyond these outward expressions lies a profound spiritual tradition concerned with how we should live, fulfil our responsibilities, and seek wisdom.

The cow holds a special position in Hindu traditions. Many Hindus regard cows as sacred because they symbolise motherhood, nourishment, generosity, and respect for life. This reverence reflects ahimsa, the principle of non-harming. Hindus generally do not worship cows as gods, but many avoid eating beef out of religious respect.

Among Hinduism's most influential scriptures is the Bhagavad Gita, a dialogue between Lord Krishna and Arjuna about duty, moral choices, devotion, wisdom, and doing what is right.

Brief History

Hinduism developed over thousands of years on the Indian subcontinent.

• Ancient Origins: Hinduism has no single founder or exact beginning. Its roots include ancient Indian religious traditions.
• Sacred Scriptures: The Vedas and Upanishads explore prayer, spiritual knowledge, ultimate reality, and the meaning of existence.
• Great Epics: The Ramayana and Mahabharata teach important lessons about righteousness, family, leadership, loyalty, and moral responsibility.
• Diverse Traditions: Different traditions developed around devotion to Vishnu, Shiva, Devi, and other forms of the divine.
• The Spread: Hindu influences reached Southeast Asia, including the Malay world, through trade, migration, and cultural exchange.

Core Beliefs

Hinduism encompasses diverse beliefs and philosophical traditions. Some important teachings include:

• Dharma: Live righteously and fulfil our moral responsibilities.
• Karma: Our actions and intentions have consequences.
• Samsara: The cycle of birth, death, and rebirth.
• Moksha: Spiritual liberation from the cycle of rebirth.
• Ahimsa: Avoid unnecessary harm and respect living beings.
• Satya: Practise truthfulness in thought, speech, and action.
• Seva: Serve others without expecting rewards.
• Bhakti: Express love and devotion towards the divine.

Hindu traditions understand God and ultimate reality in different ways. Some worship one supreme God, while others understand different deities as manifestations of one ultimate reality.

Hinduism also recognises four traditional aims of life: dharma (righteousness), artha (material well-being), kama (legitimate enjoyment), and moksha (liberation).

Together, these teachings encourage a balanced life of responsibility, fulfilment, and spiritual growth.

Practices & Rituals

Hindus practise their faith through worship, reflection, discipline, and service.

• Puja: Prayers and offerings at home or in temples.
• Temple Worship: Gathering for prayer, ceremonies, and religious festivals.
• Scripture: Reading and reflecting on sacred teachings such as the Bhagavad Gita.
• Prayer and Chanting: Reciting mantras and devotional hymns.
• Meditation and Yoga: Developing concentration, self-discipline, and spiritual awareness.
• Fasting: Practised by some Hindus as an expression of devotion and self-control.
• Charity: Giving food, helping the needy, and serving the community.

Many Hindu families also maintain a prayer space at home.

Festivals & Celebrations

Hinduism has many festivals, with different communities observing different traditions.

• Deepavali: The Festival of Lights, celebrating the triumph of light over darkness, knowledge over ignorance, and good over evil. Families light lamps, visit temples, share meals, and welcome visitors. Although widely celebrated, not all Hindus observe Deepavali in the same way.
• Thaipusam: Particularly important among Tamil devotees of Lord Murugan. Devotees fulfil vows, carry milk pots or kavadi, and offer prayers. Batu Caves is one of its most famous celebration centres.
• Pongal: A Tamil harvest festival expressing gratitude for nature, the sun, agriculture, and the animals that support human life.
• Navaratri: A nine-night festival honouring the divine feminine, particularly Goddess Durga and other forms of Devi.

Other important celebrations include Maha Shivaratri, Krishna Janmashtami, and Rama Navami.

Values We Can Learn

There is much Malaysians can learn from Hindu traditions:

• Do what is right, even when it is difficult.
• Be truthful in our words and actions.
• Fulfil our responsibilities sincerely.
• Respect life, nature, and the environment.
• Practise generosity and compassion.
• Develop self-control over anger, greed, and selfishness.
• Honour parents, teachers, and elders.
• Pursue wisdom rather than material success alone.

One particularly meaningful teaching from the Bhagavad Gita encourages us to perform our duties sincerely without becoming excessively attached to personal rewards.

Cultural Expressions

Hindu culture is rich, colourful, and deeply symbolic.

• Temples: Often feature colourful sculptures, intricate carvings, and sacred architecture.
• Kolam: Decorative patterns placed near entrances, symbolising welcome and auspiciousness.
• Oil Lamps: Symbolise light, knowledge, and the removal of ignorance.
• Music and Dance: Devotional songs, chanting, and classical dances such as Bharatanatyam.
• Traditional Clothing: Sarees, veshtis, and other garments worn during celebrations.
• Sacred Symbols: Om is an important spiritual symbol used in prayer and meditation.
• Food: Vegetarian traditions are important to many Hindus, although not all Hindus are vegetarian.

These expressions reflect the diversity and richness of Hindu religious and cultural life.

Misunderstandings & Clarifications

Understanding these points helps us appreciate Hinduism better:

• Different Understandings of God: Hinduism is not simply the worship of many gods. Different traditions understand God, deities, and ultimate reality differently.
• Sacred Images: Hindu images, or murtis, are not merely decorative statues. In many traditions, consecrated images serve as sacred forms through which devotees worship the divine.
• Karma: Karma concerns the consequences of actions and intentions. It should not be used to blame people for suffering or misfortune.
• Vegetarianism: Not all Hindus are vegetarians. Dietary practices differ among families and communities.
• Yoga: Traditional yoga is more than physical exercise. It also involves discipline, meditation, and spiritual development.
• Caste: Caste has historically influenced Hindu societies, but Hinduism is not defined solely by caste. Many Hindu reformers have challenged caste discrimination and defended human dignity.

Dos and Don'ts When Visiting or Meeting Hindus

Meeting a Hindu:

• A common greeting among Tamil Hindus is Vanakkam.
• A smile and respectful handshake are generally acceptable.
• Respect those observing religious vows, fasting, or prayer.

Visiting a Hindu Temple:

• Dress modestly and remove your shoes before entering designated sacred areas.
• Speak softly and follow temple instructions.
• Do not touch sacred images or ceremonial objects without permission.
• Avoid pointing your feet towards sacred shrines.
• Ask permission before taking photographs.

During Ceremonies:

• Observe quietly and respectfully.
• Avoid interrupting prayers or walking between devotees and a shrine.
• If offered prasadam, blessed food, receive it respectfully if comfortable, or decline politely.

Temple customs vary, so visitors should always follow local guidance.

Hinduism in Malaysia

Hinduism has deep historical connections with the Malay world. Ancient sites such as Bujang Valley in Kedah reveal Hindu-Buddhist influences long before modern Malaysia existed.

During British colonial rule, many Indians, particularly Tamils, migrated to Malaya, bringing religious and cultural traditions that remain important today.

• Today: Hinduism is Malaysia's fourth-largest religion. Approximately 6.1% of Malaysians identified as Hindu in the 2020 census.
• Community: Most Malaysian Hindus are ethnic Indians, particularly Tamils, although other communities also practise Hinduism.
• Contribution: Malaysian Hindus have contributed significantly to education, medicine, law, public service, business, agriculture, and the arts.
• Charity: Hindu temples and organisations provide food, educational assistance, and community support.

Batu Caves, with its towering statue of Lord Murugan, remains one of Malaysia's most recognised Hindu landmarks.

Interesting Facts

Interesting Facts

• The Name Hinduism: The word Hindu comes from the ancient Persian form of Sindhu, referring to the Indus River. The term Hinduism became widely used in the 19th century. Many Hindus also call their faith Sanātana Dharma, meaning the eternal way of righteousness or duty.
• Hinduism has no single founder or universally binding central religious authority.
• The Rigveda is among the world's oldest surviving collections of religious hymns.
• The Bhagavad Gita contains approximately 700 verses.
• The number 108 has special significance in many Hindu traditions and is commonly associated with prayer beads.
• The principle of ahimsa influenced Mahatma Gandhi's philosophy of non-violence.
• The Ramayana and Mahabharata influenced literature and storytelling across Southeast Asia, including the Malay world.

Voices from the Tradition – (paraphrased) (Bhagavad Gita & Upanishads)

 

• Unity: "Walk together, speak together, and let your minds be in harmony." (Rigveda 10.191.2–4)
• Giving: "Give with faith, generosity, humility, and understanding." (Taittiriya Upanishad 1.11.3)
• Education: "Do not neglect learning and teaching." (Taittiriya Upanishad 1.11.1)
• Peacefulness: "One who bears hatred towards no living being, who is friendly and compassionate, is dear to Me." (Bhagavad Gita 12:13)
• Hard Work: "By performing one's prescribed duties, a person attains perfection." (Bhagavad Gita 18:45)
• Truthfulness: "Speak the truth. Practise righteousness." (Taittiriya Upanishad 1.11.1)
• Equality: "The wise see with equal vision a learned person, a cow, an elephant, a dog, and one regarded as an outcaste." (Bhagavad Gita 5:18)

10 Beautiful Things We Can Say About Them

1. They remind us to do what is right.
2. They teach that our actions have consequences.
3. They value truthfulness and righteousness.
4. They honour parents, teachers, and elders.
5. They encourage respect for nature and living beings.
6. They practise generosity and service.
7. They value self-discipline and self-control.
8. They celebrate family and community.
9. They encourage the pursuit of wisdom.
10. They remind us that goodness matters more than material success alone.

Moving Forward Together

We hope that this brief look at Hinduism helps Malaysians to better know, understand, and appreciate one another. When we take the time to learn from each other's traditions and values, we move closer as a people. And when we move closer, we become stronger as one nation.

Peace, anas

Note: Beginning this Vaisakhi, we launched Many Lamps, One Light, a project dedicated to sharing the beauty of our different religious traditions. By learning about one another, we hope Malaysians will grow in understanding, appreciation, and unity as one people. This sharing on Hinduism continues the series.

 

KERJA PERINGKAT LEBIH TINGGI KEPEMIMPINAN & PENGURUSAN - Sinar Harian Hari Ini

 

KERJA PERINGKAT LEBIH TINGGI KEPEMIMPINAN & PENGURUSAN

Kepada para Kapten,

Kebanyakan perkara yang kita pelajari mengenai kepemimpinan dan pengurusan bertumpu kepada kemahiran praktikal: menetapkan matlamat, menurunkan kuasa (delegasi), membangunkan pasukan, memberi maklum balas dan mengendalikan perbualan sukar.

Semua ini penting. Setiap pemimpin-pengurus memerlukannya.

Namun, semakin tinggi kedudukan kita, semakin kurang mencukupi kemahiran ini. Seorang ketua pegawai eksekutif, ketua unit atau pemimpin-pengurus institusi awam mesti bekerja melangkaui tugas atau teknik tertentu. Kita bertanggungjawab terhadap hala tuju, prestasi dan kesejahteraan keseluruhan organisasi.

Inilah kerja peringkat lebih tinggi seorang pemimpin-pengurus, merangkumi lima tanggungjawab utama.

1. BERTERUS TERANG MENGENAI REALITI

Tanggungjawab pertama ialah bersikap jujur terhadap realiti. Kita mesti mentakrifkan dengan jelas apa yang benar dan tidak benar, tanpa membiarkan rasa suka, benci atau ikatan emosi memesongkan pandangan.

Semakin tinggi kedudukan kita, semakin kerap realiti sampai melalui laporan, mesyuarat dan individu yang mungkin menapis maklumat. Kita mungkin menerima banyak data tetapi masih tersalah faham tentang keadaan sebenar.

Kita mesti membezakan aktiviti daripada hasil, gejala daripada punca, serta gangguan sementara daripada pola mendalam. Kita perlu peka terhadap apa yang diperkatakan, tidak diperkatakan atau ditakuti untuk diluahkan.

Kita juga mesti melihat ke luar. Perubahan pelanggan, teknologi, demografi, peraturan dan sentimen awam mungkin membentuk semula masa depan sebelum muncul dalam penyata kewangan.

Tanyakan: Apakah sebenarnya berlaku? Apa yang berubah? Andaian manakah masih kita pegang? Apa yang gagal kita lihat? Di manakah risiko dan peluang? Apa yang perlu dikekalkan, ditinggalkan atau diubah?

Pemimpin-pengurus tidak mampu bertindak bijaksana tanpa terlebih dahulu jujur terhadap realiti.

2. BERTINDAK SAMBIL MENELITI SITUASI

Pemimpin-pengurus tidak beroperasi dari jauh. Kita mesti mengambil bahagian dalam sesuatu peristiwa sambil memerhati apa yang disingkapnya.

Ketika mempengerusikan mesyuarat, misalnya, kita perlu mengenal pasti siapa yang terlibat, siapa yang menarik diri dalam diam, di mana tentangan berkembang dan sama ada persetujuan itu ikhlas atau sekadar berbudi bahasa. Kita juga mesti memahami emosi, hubungan dan kepentingan yang mempengaruhi perbincangan.

Kita perlu berada dalam gelanggang tindakan sambil mampu melihat keseluruhan situasi dari luar.

Setiap tindakan menghasilkan maklumat baharu. Kejayaan mungkin membuka peluang, kegagalan mendedahkan andaian yang salah. Manusia dan keadaan juga boleh berubah.

Perancangan mesti menjadi panduan, bukan belenggu. Kita memerlukan titik semakan untuk membandingkan hasil dengan jangkaan, menguji andaian dan membuat penyesuaian.

Pemimpin-pengurus wajar mendengar dahulu dan bercakap kemudian. Jika orang paling kanan bersuara terlalu awal, orang lain mungkin menyesuaikan pandangan mengikut pendiriannya. Maklumat penting akhirnya tidak sampai ke meja perbincangan.

Bertindak sambil terus membaca situasi dan menyesuaikan pendekatan ialah kepemimpinan dan pengurusan yang dinamik.

3. MENGURUS HARI INI DAN MEMBINA HARI ESOK

Setiap organisasi hidup dalam dua ufuk masa.

Kita mesti mencapai prestasi hari ini. Pelanggan dilayani, komitmen dipenuhi, piawaian dikekalkan, pekerja disokong dan masalah diselesaikan. Tanpa prestasi semasa, mungkin tiada organisasi untuk mewarisi masa depan.

Kita juga mesti menyediakan hari esok dengan membangunkan insan, memperbaharui keupayaan, meneroka peluang dan menghadapi perubahan yang mungkin menjadikan amalan berjaya hari ini tidak lagi relevan.

Cabarannya bukan memilih antara kedua-duanya, tetapi mengurus kedua-duanya serentak.

Sesetengah pemimpin-pengurus memerah tenaga pekerja, menangguhkan pelaburan dan mengabaikan pelan penggantian demi prestasi semasa. Mereka menjadikan hari ini kelihatan cemerlang dengan “berhutang” daripada masa depan.

Sebaliknya, ada yang sibuk bercakap tentang transformasi sehingga prestasi semasa merosot. Kita tidak mampu membina hari esok jika berulang kali gagal hari ini.

Kita mesti meningkatkan produktiviti sambil membangunkan insan, menggunakan kekuatan sedia ada sambil membina yang baharu, serta melindungi perkara bernilai sambil mengubah apa yang tidak lagi berkesan.

Mengurus hari ini memelihara prestasi. Membina hari esok memelihara relevansi.

4. MENGGERAKKAN KESELURUHAN SISTEM

Ilmu dan niat baik hanya berguna apabila diterjemahkan kepada tindakan yang diselaraskan.

Pada peringkat kanan, usaha peribadi tidak mencukupi. Kita mesti menyelaraskan manusia, keutamaan, struktur, maklumat dan sumber supaya seluruh organisasi bergerak ke arah yang dihasratkan.

Pengumuman bukan pelaksanaan. Begitu juga pelan strategik atau keputusan dalam minit mesyuarat.

Keputusan boleh dilaksanakan apabila semua pihak tahu apa yang perlu dilakukan, siapa bertanggungjawab, tarikh akhir serta siapa perlu dirujuk atau dimaklumkan. Tanpa kejelasan, keputusan bernas boleh terbenam dalam penangguhan dan kekeliruan.

Komunikasi bukan tambahan selepas keputusan dibuat. Ia sebahagian daripada menjayakan keputusan.

Mesyuarat mesti menjadi mekanisme kerja, bukan ritual. Setiap mesyuarat memerlukan tujuan jelas, orang yang sesuai dan hasil nyata, diakhiri dengan tanggungjawab, tarikh akhir serta tindakan susulan.

Menggerakkan sistem juga bermaksud menempatkan individu berkebolehan di tempat mereka mampu mencipta nilai terbesar, termasuk peluang utama.

Ujian sebenar bukan betapa kuat pemimpin-pengurus bekerja, tetapi sama ada seluruh organisasi memahami hala tuju, menerima tanggungjawab dan bertindak tanpa sentiasa menunggu arahannya.

Pemimpin-pengurus berwibawa bukan sekadar menggerakkan orang. Mereka membina organisasi yang mampu bergerak sendiri.

5. MELAKSANAKAN PERTIMBANGAN

Akhir sekali, pertimbangan.

Membuat keputusan ialah sebahagian daripada pertimbangan, tetapi kedua-duanya berbeza. Keputusan ialah pilihan yang dibuat. Pertimbangan ialah keupayaan menentukan apa yang patut dipilih, mengapa, bila perlu bertindak dan akibat yang sanggup dan boleh diterima.

Pemimpin-pengurus kanan jarang memilih antara sesuatu yang jelas benar atau salah. Lazimnya, kita berdepan keutamaan yang bersaing, risiko dan pilihan yang tidak sempurna.

Kita mesti menilai apa yang paling penting, boleh ditangguhkan, perlu diubah atau dipelihara. Kita mesti mengimbangi prestasi semasa dengan keupayaan masa depan, kepantasan dengan perbincangan, serta kepentingan organisasi dengan keperluan pihak berkepentingan.

Kita juga mesti tahu bila perlu mengarah, memujuk, berunding, menyokong atau berundur, serta apa yang patut diamanahkan kepada orang lain. Paling penting, bukan sekadar bertanya sama ada tindakan itu sah atau menguntungkan, tetapi sama ada ia benar untuk organisasi.

Pertimbangan baik memerlukan kerendahan hati untuk menyemak keputusan. Apabila sesuatu gagal, adakah masalahnya pada pelaksanaan atau pertimbangan asal kita?

Tanyakan: Apa yang perlu dilakukan? Apa yang benar untuk organisasi? Apakah kemungkinan akibatnya? Masalah apa yang diselesaikan, dan masalah baharu apa yang mungkin timbul?

Pertimbangan diletakkan terakhir kerana merangkumi semua tanggungjawab sebelumnya: memahami realiti, membaca situasi ketika bertindak, mengimbangi hari ini dan esok, serta menggerakkan keseluruhan sistem.

KERJA DI SEBALIK KERJA

Kepada para Kapten, kerja peringkat lebih tinggi ini merangkumi:

Jujur terhadap Realiti. Bertindak Sambil Meneliti. Mengurus Hari Ini dan Membina Hari Esok. Menggerakkan Keseluruhan Sistem. Melaksanakan Pertimbangan.

Ini bukan langkah berasingan. Kita bergerak berterusan antaranya. Kejujuran terhadap realiti membentuk pertimbangan. Tindakan menyingkap realiti baharu. Prestasi hari ini membina keupayaan esok. Pertimbangan menggerakkan sistem, sementara respons sistem membekalkan maklumat baharu.

Menetapkan matlamat, delegasi, bimbingan, maklum balas dan perbualan sukar tetap penting. Namun, semuanya ialah alat. Kerja peringkat lebih tinggi menentukan bagaimana, bila dan mengapa alat tersebut digunakan.

Semakin tinggi kedudukan kita, semakin jujur kita mesti menghadapi realiti, semakin jauh masa depan yang perlu dipertimbangkan, semakin besar sistem yang mesti digerakkan dan semakin besar kesan pertimbangan kita.

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SURAT TERBUKA KEPADA PEMIMPIN-PEMIMPIN PARTI POLITIK - Sinar Harian 27/10/2026

 

SURAT TERBUKA KEPADA PEMIMPIN-PEMIMPIN PARTI POLITIK

Salam Sejahtera,

Per: MENGAPA WAWASAN 2057 - MALAYSIA100 PERLU MENJADI SEBAHAGIAN DARIPADA MANIFESTO PRU16 ANDA

Malaysia akan menyambut ulang tahun kemerdekaannya yang ke-100 pada 2057.

Dalam merangka hala tuju negara untuk 30 tahun akan datang, satu prinsip asas harus memandu kita: libatkan seramai mungkin rakyat Malaysia dalam membina Wawasan 2057 - Malaysia100.

Wawasan ini tidak seharusnya dibentuk oleh segelintir pihak lalu dihidangkan kepada rakyat. Sebaliknya, rakyat sendiri perlu menjadi sebahagian daripada proses membayangkan, membahaskan dan membentuk masa depan negara. Kita perlu mendemokrasikan proses ini, dan semoga idea terbaik menjadi pemenang!

Kita perlu mendengar masyarakat Melayu, Cina, India dan kaum-kaum lain. Suara majoriti harus diraikan, begitu juga minoriti terkecil, termasuk saudara kita berbangsa Kelabit di Bario yang kehidupannya mungkin jauh berbeza daripada mereka di ibu kota. Suara Semenanjung, Sabah dan Sarawak, dari bandar besar, bandar kecil hingga perkampungan, semuanya penting.

Kita perlu mendengar penganut Islam, Buddha, Kristian, Hindu, Sikh dan kepercayaan lain. Semua generasi, daripada mereka yang menyaksikan awal kemerdekaan hingga anak muda yang bakal menjadi warga emas apabila Malaysia berusia 100 tahun.

Kita perlu mendengar peniaga dan pekerja, guru dan penuntut, golongan terpelajar dan profesional, petani dan nelayan, usahawan serta NGO. Jangan dilupakan kelompok yang sering terlepas pandang, termasuk OKU. Bagaimanakah rupa Malaysia 2057 di mata seorang yang buta atau mempunyai kekangan fizikal? Negara bagaimana yang mereka mahu kita bina bersama?

Kita juga memerlukan pelbagai kepakaran dan pengalaman hidup kerana tiada individu, pertubuhan, kerjaya, kaum atau parti politik memonopoli semua jawapan.

Lebih ramai kita bawa ke meja perbincangan, lebih kaya takungan idea. Sudah tentu ada idea yang akan disanggah atau terkandas dalam perdebatan. Ada pula yang menjadi lebih bernas setelah dicabar. Kadangkala, ilham luar biasa muncul dari arah tidak disangka dan mengubah cara kita melihat masa depan Malaysia.

Matlamatnya ialah wacana nasional seluas mungkin, tempat pelbagai pemikiran berentap dan matang untuk merumuskan Malaysia yang kita impikan pada 2057. Wawasan 2057 bukan milik kelompok eksklusif. Ia milik kita semua.

SATU JEMPUTAN KHUSUS KEPADA PARTI-PARTI POLITIK

Mengapa bermula dengan parti politik?

Menjelang PRU16, saya ingin mengajak parti-parti politik dan barisan kepimpinannya menyertai wacana ini secara khusus.

Parti politik memainkan peranan besar dalam kehidupan bernegara. Anda bukan sahaja membentuk kerajaan dan dasar awam, malah mencorakkan rentak dan budaya politik negara. Anda menghimpunkan rakyat di bawah idea, mengetengahkan isu, merangka manifesto, membahaskan hala tuju negara dan melahirkan pelapis kepimpinan. Paling penting, anda memohon mandat rakyat untuk memimpin.

Justeru, sudikah anda menjadikan Wawasan 2057 - Malaysia100 sebahagian daripada manifesto PRU16 dan membawanya ke pentas perbincangan umum?

Manifesto lazimnya menawarkan rancangan lima tahun. Namun PRU16 perlu melihat lebih jauh. Kerajaan selepas PRU16 akan mentadbir pada fasa awal perjalanan menuju usia 100 tahun. Tiada satu kerajaan boleh menentukan rupa akhir Malaysia 2057 sendirian kerana banyak pentadbiran dan pilihan raya akan menyusul. Namun kerajaan pasca-PRU16 mempunyai peluang dan tanggungjawab untuk meletakkan asas yang kukuh bagi perjalanan 30 tahun itu.

Maka setiap parti perlu menjawab persoalan besar:

Apakah asas yang akan anda letakkan dalam lima tahun pertama pentadbiran agar Malaysia mempunyai peluang terbaik menjadi sebuah negara agung menjelang 2057?

TIGA SOALAN ASAS

1. Di manakah kedudukan kita hari ini?
Ini menuntut kejujuran. Apakah pencapaian terbaik kita selepas hampir tujuh dekad merdeka? Apa yang perlu dipertahankan, diperkasakan, disingkirkan atau diperbetulkan?

2. Di manakah kita mahu berada pada 2057?
Ini menuntut imaginasi. Bagaimanakah rupa dan jiwa Malaysia yang mahu kita wariskan apabila negara berusia seabad?

3. Apakah yang perlu kita lakukan untuk sampai ke sana?
Ini menuntut tindakan. Apakah yang perlu dimulakan atau dihentikan sekarang? Apakah asas yang mesti dibina hari ini walaupun hasilnya hanya dinikmati beberapa dekad kemudian?

 

MENGGUNAKAN KERANGKA PESTEL SEBAGAI PANDUAN

Untuk menstrukturkan matlamat menuju 2057, kita boleh menggunakan PESTEL:

P - POLITIK: Bagaimanakah kita membina ekosistem politik yang mengangkat pemimpin berwibawa, berintegriti dan berkesan?

E - EKONOMI: Bagaimanakah kita membina model ekonomi yang mengagihkan kemakmuran secara adil, merapatkan jurang kaya-miskin tanpa bergantung kepada rasuah, kabel atau naungan politik?

S - SOSIAL: Bagaimanakah kita memperkasa pendidikan dan sistem sosial yang menjamin mobiliti golongan berpendapatan rendah sambil membina masyarakat berteraskan Perlembagaan Persekutuan, dengan setiap kaum, agama dan budaya dihormati, disayangi dan dihargai?

T - TEKNOLOGI: Bagaimanakah kita menjadi negara maju dan berinovasi tinggi sambil memastikan teknologi memuliakan insan, melindungi maruah dan mengeratkan hubungan sesama manusia?

E - ALAM SEKITAR (Environment): Bagaimanakah kita memodenkan negara tanpa merosakkan alam, mengimbangi pembangunan dengan kelestarian serta mewujudkan persekitaran aman, selamat dan harmoni untuk rakyat terus maju?

L – PERUNDANGAN(Legal): Bagaimanakah kita memastikan kedaulatan undang-undang menjunjung keadilan mengatasi pihak berkuasa dan melindungi semua, sambil berani menilai sama ada kerangka undang-undang dan institusi hari ini masih relevan untuk 2057, serta apa yang perlu dikekalkan, diubah atau diinovasi?

MARILAH KITA MULAKAN LANGKAH INI

Ketika anda menyusun strategi menghadapi PRU16, masukkan Wawasan 2057 ke dalam nadi manifesto parti anda.

Beritahu rakyat kedudukan sebenar negara hari ini, Malaysia bagaimana yang anda bayangkan pada ulang tahun ke-100, dan apakah yang parti anda tawarkan dalam lima tahun pertama untuk membawa kita ke sana.

Luaskan juga pendengaran melangkaui penyokong tegar. Dengarlah suara pelbagai wilayah, bangsa, agama dan generasi. Idea yang baik tidak hilang nilainya kerana siapa yang menyuarakannya.

Bantu kami mencetuskan wacana nasional yang besar ini tentang bagaimana kita mahu membentuk semula tanah air tercinta. Jadikan PRU16 bukan sekadar pilihan tentang lima tahun akan datang, tetapi permulaan perbincangan tentang 30 tahun menuju MALAYSIA100.

Sekian, terima kasih dan salam sejahtera,

Anas Zubedy
Kuala Lumpur
October 2 2026

TUJU – WHERE REBADGING DOES NOT WORK

TUJU – WHERE REBADGING DOES NOT WORK

TuJu may be a Malaysian app, but we must ask: how deep does its technological autonomy truly go?

If its underlying infrastructure, mapping frameworks, or cloud ecosystems still lean heavily on foreign tech giants, changing the brand does not automatically equal true technological independence.

Rebadging may make sense in industries like automobiles, where we can start with someone else's technology while gradually learning to build our own. But with AI, digital platforms, and navigation apps, the situation is different.

If the foundational technology and data architecture remain tied to foreign providers, a local label alone does not give us digital sovereignty.

If we are serious about protecting our data and securing our digital future, we must be prepared to build our own capabilities from the ground up. This requires hard work, creativity, talent, time, and resources.

There are no shortcuts to genuine technological independence. We must be willing to do the hard work, not merely take the easy way out.

Peace,

Anas Zubedy

MELAKA ELECTION – PAS OR WAWASAN’S LOGO?

 

MELAKA ELECTION – PAS OR WAWASAN’S LOGO?

With Perikatan Nasional (PN) deregistered, the immediate assumption is that PAS would be the natural choice of logo for the coming Melaka election. I suggest otherwise.

Looking at this from a political strategy and marketing perspective, I think there are several interesting reasons why Wawasan deserves consideration.

1. An opportunity to launch Wawasan

Wawasan is a relatively new party. Like any new brand, it needs exposure, promotion and opportunities to establish itself. The Melaka election provides an excellent platform to introduce Wawasan to more Malaysians, especially with GE16 approaching.

In marketing, we know that building a brand takes time. You cannot expect people to recognise and trust a brand if you never give it sufficient exposure. The question is whether the Melaka election could serve as an opportunity to launch and strengthen Wawasan's political identity ahead of GE16.

2. Building complementary brands within PN

PAS and Wawasan are two important components of PN. They need not appeal to exactly the same groups of voters. PAS already has a strong and loyal support base. However, it continues to face challenges attracting non-Malay and non-Muslim voters, as well as voters in Sabah and Sarawak.

Wawasan could position itself differently, with a broader Malaysian identity that appeals to those who may not naturally identify with PAS. This is where the idea of co-branding becomes relevant. Different brands can cater to different markets while contributing to the strength of the overall organisation. The idea is not to replace PAS, but to recognise how both parties could complement each other in reaching a wider cross-section of Malaysians.

3. Breaking the BN–PAS mould

Interestingly, the current political discussions surrounding Melaka have largely centred on BN working with PAS, rather than BN working with PN. Zahid Hamidi's discussions and the reported negotiations between UMNO and PAS have reinforced this perception.

Using Wawasan would introduce a different political narrative. Instead of the familiar BN–PAS arrangement, it would bring another PN component into the picture. This could change how the political cooperation is perceived, from an arrangement involving two established parties to one involving a broader coalition of political interests.

4. Throwing in an unexpected move

Using PAS would be the obvious and predictable choice. Using Wawasan, however, would be unexpected. It could create curiosity, generate discussion and bring attention to a party that many Malaysians may not yet know very much about.

Sometimes, in politics as in business, an unexpected move can change the conversation. The use of Wawasan would certainly introduce a different dimension to the Melaka election and provide the party with an opportunity to establish its identity in the public mind.

5. Reaching beyond existing supporters

PAS supporters are generally loyal and well-established. But the larger challenge for any political coalition is not merely retaining existing supporters. It is also about attracting people who are currently outside its political reach.

This is where having complementary political brands becomes interesting. Rather than expecting one party to appeal to everyone, different parties within a coalition can connect with different groups of Malaysians. After all, the purpose of a coalition is to bring together different strengths, not simply duplicate what each party already offers.

THE BIGGER QUESTION

With GE16 approaching, should the Melaka election be viewed merely as an immediate political contest, or also as an opportunity to establish Wawasan as another recognisable political force?

Of course, a logo alone will not win public confidence. Leadership, policies and credibility matter. But from a strategic perspective, there is a difference between choosing what is familiar today and investing in what could become valuable tomorrow.

Using PAS is the obvious choice. Using Wawasan would certainly be the more unexpected one.

And sometimes, the unexpected option is worth examining.

Peace,

Anas Zubedy