AHSANAL HADITH 1 – Quran 39:18

 

AHSANAL HADITH 1 – Quran 39:18

How To Be Guided By Allah And Become A Person Of Understanding

The Verse

Surah Az-Zumar (39:18)

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ

Alladhīna yastamiʿūna al-qawla fayattabiʿūna aḥsanahu ulā'ika alladhīna hadāhumu Allāhu wa-ulā'ika hum ulū al-albāb.

"Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding."

Why I Chose This Verse

I deliberately chose this verse to open this book because it has profoundly shaped how I approach life, knowledge, people, and even the Quran itself.

Growing up in Malaysia, I was constantly exposed to a beautiful tapestry of viewpoints. Living in a multiracial and multicultural society meant that I grew up listening to Malays, Chinese, Indians, people of different faiths, different generations, and entirely different social backgrounds. Later, as I dove deeper into Islamic studies, I encountered an equally rich diversity of thought within our own tradition—from differences between schools of jurisprudence (fiqh) to varied interpretations across different historical schools of thought.

Like many, I often found myself asking: How do I navigate these competing ideas? How do I decide what to believe, handle disagreements, or choose between conflicting arguments?

This verse gave me a simple but powerful mental model. Allah does not tell us to isolate ourselves or listen only to people who agree with us, our tribe, our culture, or our generation. Instead, He praises those who are willing to listen broadly, think carefully, and then follow what is best.

Whenever I encounter differing opinions, this verse acts as a safety valve against arrogance. It reminds me that my job is not to defend my ego or my previous positions, but to sincerely seek the truth. It has taught me deep humility. Sometimes the best idea comes from someone much younger than me, someone with less experience, or even someone I do not particularly get along with. Yet, if their idea is better, I must have the courage to let go of my own view. In meetings and daily conversations, I often drop my anchor here: "Anas, if their idea is better than yours, let your idea go." Doing so is not weakness; it is an attempt to live by this verse.

What Is Allah Saying Here?

This verse describes the qualities of people whom Allah praises.

Allah does not praise people merely because they have a voice or because they are exposed to information. Many people speak, and many people listen passively. Instead, Allah praises those who listen carefully, evaluate what they hear, identify what is best, and then act upon it.

When we commit to this process, Allah promises two profound gifts: divine guidance (huda) and true depth of intellect (ulū al-albāb). This teaches us that guidance is not merely something we inherit or assume. It is actively given to those who filter out the noise of the world and sincerely pursue what is best in thought and action.

Quran Explains Quran (QBQ)

To fully appreciate the weight of this verse, we can look at how the Quran interprets itself across different chapters. The concept of pursuing the "best" is a recurring divine standard.

Taking the Best Guidance

When Allah revealed the Tawrah (Torah) to Musa (AS) in Surah Al-A'raf (7:145), He commanded him to "Take them with determination and order your people to take the best of it." This establishes that believers have always been encouraged to adhere to the highest and most beneficial application of divine guidance.

The Ultimate Standard of Speech

Later in Surah Az-Zumar itself (39:23), Allah defines exactly what the ultimate "best speech" is: "Allah has sent down the best statement (Ahsan al-Hadith)." Therefore, while we open our minds to listen to human discourse, our compass for evaluating what is "best" ultimately returns to the Quran itself. While believers may benefit from wisdom wherever it is found, the Quran remains the final criterion by which all ideas, opinions, and arguments are measured.

The Cycle of Goodness

This alignment with good speech naturally unlocks divine favour. In Surah Al-Hajj (22:24), Allah notes that the righteous "were guided to good speech and they were guided to the path of the Praiseworthy." When we combine this with the command in Surah Al-Baqarah (2:83) to "speak to people good words," the Quran creates a beautiful cycle for the believer: we listen to what is good, we internalise and follow what is best, and we speak what is good back into the world.

Key Words and Concepts

• Al-Qawl (القول): Literally meaning speech, statement, or opinion. In this context, it encompasses everything we encounter—arguments, cultural narratives, modern media, and philosophies. The text implies that the world will always be full of competing words; the test lies in our selection.
• Fayattabi'una (فيتبعون): Derived from the root ta-ba-'a, meaning to follow. This is not blind, mindless imitation. It signifies a conscious, willing commitment to walk a path because you have personally verified its truth and value.
• Ahsanahu (أحسنه): Meaning the finest, most balanced, or most beautiful. Sharing a root with Ihsan (excellence) and Muhsin (a doer of good), it demands that a believer never settles for mediocrity or baseline correctness when a higher, more beneficial option exists.
• Ulul Albab (أولو الألباب): Commonly translated as "people of understanding," it refers to those who possess a pure, unclouded intellect. These are individuals who look past surfaces, calculate long-term consequences, and allow their intelligence to drive them toward righteousness rather than clever justifications.

What Did The Scholars Say?

When we look at the rich history of Islamic scholarship, classical commentators consistently view this verse as a divine mandate for critical thinking, intellectual honesty, and moral action.

Ibn Kathir and Al-Suyuti both emphasize that the core of this verse centers on quality of judgment rather than the mere volume of information consumed. They note that the praised individuals are those who hear various statements, parse through them, and selectively pull out the most excellent truths to live by—chief among them being the Quran itself.

In terms of the mental discipline required to achieve this, Al-Ghazali and Al-Qurtubi highlight that a believer should not be a blind follower. They argue that this verse calls for discernment and careful judgment. To "follow the best," one must actively weigh evidence, critically analyse arguments, and deliberately choose the path that brings the greatest benefit and aligns closest with divine truth.

Expanding on this intellectual framework, Fakhruddin Al-Razi champions the verse as an explicit praise for human reason and reflection. He argues that Allah gave us an intellect specifically to examine life’s evidence and arrive at sound conclusions. Echoing this sentiment, Al-Sa'di points out that the capacity to distinguish truth from falsehood - and choosing to act on that truth rather than following whims - is the ultimate benchmark of a healthy, functioning mind. Knowing what is right but choosing what is easy is simply a deficiency in judgment.

Related Hadeeth

The Prophet ﷺ said:

"The best among you are those who learn the Quran and teach it." (Sahih al-Bukhari)

This hadeeth serves as the perfect companion piece to our verse. If Surah Az-Zumar establishes that we must follow the best of what we hear, and later identifies the Quran as the ultimate Ahsan al-Hadith (Best Speech), then this prophetic tradition completes the circle. True excellence is found when we dedicate ourselves to studying this ultimate standard, living its truths, and passing that clarity on to others.

Reflection for Today

We no longer live in a world starved for information; we live in a world drowning in it. Every click brings a flood of opinions, targeted algorithms, and loud commentaries designed to validate our biases rather than challenge our minds. Our challenge today is no longer access to information but the ability to distinguish between what is beneficial and what is not.

This verse reminds us that a believer should neither reject everything outside their comfort zone nor blindly swallow everything they hear. True guidance belongs to those who approach life with an open mind and an honest heart, prioritising the discovery of truth over the comfort of being right.

It forces us to look in the mirror and ask: When I am presented with a genuinely better argument or a clear Quranic truth, does my ego resist it, or do I have the grace to change?

Points of Action

The Quran was revealed to shape our character and revolutionise our daily choices. Here is how we can translate this verse into a living practice.

Reflection Questions

Take a moment to contemplate these questions honestly:

• Do I genuinely listen to views that differ from my own, or do I just wait for my turn to speak?
• Am I more interested in discovering what is true, or proving that I was right all along?
• When someone presents a superior idea, do I experience a prick of pride, or do I welcome it?
• What specific area of my life right now requires me to stop rushing and use better judgment?

Write down your answers in a notebook or on your phone. Honest reflection is often the first step towards guidance.

This Week's Actions

For the next seven days, actively step into the shoes of the Ulul Albab using these five habits:

1. Listen to Understand: In your meetings and family conversations, make a deliberate effort to listen completely without formulating your counterargument while the other person is speaking.
2. Diversify Your Perspectives: When tackling an important decision, avoid echo chambers. Intentionally read or consult different angles before drawing a conclusion.
3. Apply the Quranic Filter: Run every piece of advice or strategy through a simple checklist: Is it truthful? Is it just? Is it deeply beneficial?
4. Choose Better Over Easier: When choosing between paths, do not default to what is comfortable or traditional. Choose the one that yields the highest moral and practical good.
5. Bridge Knowledge and Action: Do not let a good realization evaporate. The moment you recognize a better way to act, implement it immediately.

The One-Week Journal Challenge

Every evening before you sleep, open your phone or a notebook and log three answers:

1. What major ideas or opinions did I encounter today?
2. What was the absolute best piece of wisdom I heard?
3. Did I actually adjust my behaviour to follow it?

Memorable Takeaway

Guidance begins with listening, grows through discernment, and is completed through action.

Peace,

Anas Zubedy

Note : I appreciate feedback and recommendations. Thanks.

For earlier entry go here - https://letusaddvalue.blogspot.com/2026/06/the-forty-ahsan-al-hadith-project.html

 

TONY PUA: DEFENDING ADAB WITH ADAB, NOT THE COURTS

 

TONY PUA: DEFENDING ADAB WITH ADAB, NOT THE COURTS

I disagree with Tony Pua. I believe he profoundly misunderstood the nature of adab in his recent commentary. Yet, as a Malaysian who deeply values our cultural fabric, I find myself equally uncomfortable with the growing reflex to resolve matters of adab through police reports, criminal investigations, and the heavy hand of the law. When our immediate response to a perceived breach of courtesy is to demand prosecution, we must pause and ask ourselves: is this truly how adab is traditionally taught, defended, and preserved?

Let me unpack why I take this stand.

“The highest form of adab is maintaining our own adab even when confronted by a lack of adab.”

The moment we push every disagreement, insult, or cultural misunderstanding into the legal arena, we inadvertently weaken the very social mechanisms that cultivate character in the first place. Adab cannot be coerced by a magistrate; it must be taught, modeled, and lived. It is a value transmitted quietly from one generation to the next through social fabric, not legal force. By relying on state power to enforce respect, we slowly hollow out our collective capacity for self-regulation. A society that genuinely prizes adab should not merely look to punish those who lack it; it should patiently work to cultivate it. This is because the highest form of adab is maintaining our own adab even when confronted by a lack of adab.

There is a striking irony in the current uproar. If Tony Pua’s mistake was reducing our traditional rulers to their legal and constitutional powers alone, then his critics are making the exact same error by reducing adab to a matter of law. Both sides are looking through the same narrow lens. Pua views the rulers solely through legal frameworks, while his critics view cultural decorum solely through the threat of legal penalty. Yet, both the institution of our rulers and the concept of adab possess deep, spiritual, and historical dimensions that extend far beyond the boundaries of any courtroom.

Traditionally, the Malay world maintained a clear and sophisticated boundary between the domain of the court and the domain of culture. Some matters unequivocally belong to the law: theft, fraud, assault, and corruption. These require prosecution. But matters of disrespect, discourtesy, cultural insensitivity, or a poor understanding of social hierarchy belong strictly to the realm of adab. Historically, a breach of adab was met with advice (nasihat), explanation, community guidance, and a pathway toward reconciliation—not a prison sentence.

Furthermore, Pua’s misstep reveals a broader, modern blind spot regarding the nature of power. Many commentators today suffer from a highly legalistic, sterile view of leadership that recognizes only formal, constitutional authority. This is a very rigid approach to governance. In contrast, our system relies heavily on relational, moral, and cultural gravity. Real leadership consists of a much richer tapestry: influence, persuasion, moral authority, symbolism, and historical legitimacy. A ruler may have strictly defined constitutional boundaries in a particular matter, yet still command immense cultural and moral influence. To assume that a lack of direct legal authority equates to a lack of a meaningful role is to fundamentally misunderstand how communities, organizations, and the Malay world actually function.

This brings us to the real test of adab, which forms the heart of this entire issue. It is incredibly easy to show respect to those who are being respectful to us. The true measure of our character shines when the opposite occurs. When a child behaves rudely, we do not sue them; we teach them. When a friend shows insensitivity, we advise them. When someone fails to comprehend our traditions, we explain them. Tony Pua and those who share his mindset do not need a judge to help them "see." They need teachers and role models of adab, and a better, deeper understanding of how leadership, influence, and persuasion truly work in our society and the world at large.

Ultimately, the issue before us today is not actually Tony Pua. The issue is how we, as Malaysians, choose to respond. If we truly believe that adab matters, we must defend it with adab, teach it through adab, and model it through adab. The best way to preserve a value is never to aggressively demand it from others, but to practice it flawlessly ourselves. If adab is important enough to protect, then it must guide the very manner in which we protect it.

The Malays of old reminded us, "Bagaimana acuan, begitulah kuihnya" (As the mould, so the cake). If we wish to defend adab, then the manner in which we defend it must itself be guided by adab. If we wish to teach adab, then we must first embody it. We must become the example from which others learn.

Peace.

Anas Zubedy

 

REFLECTING ON MALAYSIAN HISTORY THIS MAAL HIJRAH

 

REFLECTING ON MALAYSIAN HISTORY THIS MAAL HIJRAH

I am beginning to appreciate more and more the reorganisation of our school history syllabus to place greater emphasis on Malaysian and Southeast Asian history. Let me explain.

Many years of speaking with educated Malaysians - lawyers, doctors, academics, professionals, and business leaders - have led me to a rather troubling observation. Despite having studied history in school, many Malaysians possess only a limited understanding of the deeper history of our country and region. For many, Malaysian history appears to begin with Parameswara and the founding of Melaka. Everything before that seems vague, distant, or altogether absent. It is almost as though the Malay Peninsula, Sabah, and Sarawak were empty lands waiting to be discovered.

Nothing could be further from the truth. The Malay Peninsula was home to organised communities, trading centres, kingdoms, and civilisations long before Melaka emerged. Kedah Tua, for example, was already a thriving centre of trade more than a thousand years ago. The Kedah Sultanate traces its origins centuries before the rise of Melaka and is among the oldest continuously existing royal institutions in Southeast Asia.

Likewise, the Batu Bersurat Terengganu, dated to the early fourteenth century, predates the Melaka Sultanate. Yet many Malaysians know little about its significance. The inscription is far more than a stone monument. It demonstrates the existence of an organised political authority, a functioning legal system, and the application of Islamic principles within society. Such a document could not have appeared in isolation; it points to an established state structure already in existence and suggests the presence of a literate administrative and religious culture.

Unfortunately, many Malaysians never fully appreciate these historical findings. The result is a simplified understanding of history where Melaka appears almost suddenly, disconnected from the centuries of developments that preceded it. We learn about the greatness of Melaka, but often not enough about the foundations upon which it stood.

The same challenge exists when discussing Sabah and Sarawak. Many Malaysians possess only a superficial understanding of Sabah and Sarawak’s rich historical landscape. While Sabah and Sarawak did not develop centralised sultanates in the same way as parts of the Peninsula, they were home to vibrant societies with their own political systems, customs, trade networks, and cultural traditions. Parts of coastal Sabah and Sarawak also came under the influence of the Brunei and Sulu Sultanates, further enriching the region's historical complexity.

The histories of the Iban, Bidayuh, Melanau, Kelabit, Kadazan-Dusun, Bajau, Murut, and numerous other indigenous communities deserve far greater attention. These communities are not peripheral to Malaysian history. They are Malaysian history. A deeper appreciation of Sabah and Sarawak would also help Malaysians better understand the role played by the Brunei Sultanate and the Sulu Sultanate in shaping the political and cultural development of northern Borneo. These historical connections are essential for understanding the region as a whole.

More broadly, we need to understand that the Malay world was never confined by modern national borders. The Malay Archipelago functioned as a vast interconnected civilisational space. People, ideas, goods, languages, cultures, and rulers moved across the region for centuries. Movement between Sumatra, Java, Borneo, Sulawesi, the Malay Peninsula, and other islands was normal. It was not migration in the modern sense of crossing rigid national boundaries; it was movement within a shared world.

This is why some contemporary debates sound rather strange when viewed through a historical lens. Occasionally, one hears claims that Malays in Peninsular Malaysia originated from Indonesia because Parameswara came from Sumatra. Such arguments reveal a misunderstanding of how the archipelago functioned historically. To describe Parameswara as coming from "Indonesia" imposes a modern national identity upon a fifteenth-century world where such borders did not yet exist.

By that logic, one might argue that the people of Negeri Sembilan are somehow less Malay because of their historical links to Minangkabau society. Yet nobody familiar with Malay history would seriously make such a claim. The institutions of Negeri Sembilan, including the Yang di-Pertuan Besar and the Undang system, preserve historical connections with Minangkabau traditions dating back centuries. These connections are celebrated, not disputed. They are part of the richness of Malay civilisation within the wider Southeast Asian archipelago. History teaches us that identities evolve, cultures interact, and societies develop through continuous exchanges. The modern nation-state is a relatively recent development. The peoples of the archipelago interacted with one another for many centuries before the borders of Malaysia, Indonesia, Brunei, Singapore, and the Philippines came into existence. Understanding this reality allows us to move beyond simplistic narratives.

Perhaps it is time to revisit how we approach Malaysian history. While our current history syllabus has many strengths, there may be value in giving greater attention to the histories of individual states, indigenous communities, regional kingdoms, and the wider archipelago. Students should learn not only about Melaka, colonialism, independence, and the formation of Malaysia. They should also understand in greater detail Kedah Tua, Langkasuka, the Batu Bersurat Terengganu, the development of Kelantan, Terengganu, Johor, Pahang, Perlis, and Kedah, as well as the histories of Sabah and Sarawak's indigenous peoples and how these societies interacted with one another. Most importantly, they should understand that the Melaka Sultanate did not emerge from a vacuum. One must also understand how Melaka interacted with existing states such as Kedah, Kelantan, Terengganu, Pahang, Brunei, and others, rather than imagining it as developing in isolation. Our story stretches back centuries. It is a story of civilisations, kingdoms, sultanates, traders, scholars, indigenous communities, and interconnected peoples spread across the archipelago.

I find these shallow understandings similar to how many people assume that Penang was an empty island before the arrival of Francis Light, when in reality it was already inhabited and linked to the Kedah Sultanate. Likewise, many people speak of Philippine history as though it began in 1521 with the arrival of Magellan, overlooking the rich societies and political entities that existed long before European contact.

Speaking of the Philippines, Rafael Palma titled his famous biography of Jose Rizal, The Pride of the Malay Race. Palma deliberately chose that title because he believed Rizal represented the highest potential of the Malay peoples - not only Filipinos, but the broader Malay-Austronesian world stretching across Southeast Asia. When Palma used the term "Malay race", he was employing a concept common in his time that referred broadly to the peoples of the archipelago rather than the narrower ethnic definition often used today.

Maal Hijrah is not only a time to reflect on where we are going. It is also a time to remember where we came from. A people who do not understand their past will struggle to navigate their future. By understanding the long journey of the peoples, societies, and civilisations that shaped Malaysia, we strengthen the foundations upon which we build our shared future. The more deeply we understand that story, the more confidently we can understand ourselves.

For Malaysia to become more united, we must first understand, appreciate, and develop a shared understanding of our common history.

Peace,

Anas Zubedy

 

Hijrah: Hari Muhasabah dan Pelancaran Semula

 

SALAM HIJRAH

Hijrah: Hari Muhasabah dan Pelancaran Semula

Awal Muharram menandakan permulaan kalendar Islam. Ia diwujudkan pada zaman Khalifah Umar Al-Khattab, yang memilih peristiwa Hijrah—iaitu penghijrahan Nabi Muhammad ﷺ dari Makkah ke Madinah—sebagai titik permulaan takwim Islam. Hijrah bukan sekadar sebuah perjalanan fizikal. Ia merupakan detik bermulanya lembaran baharu bagi individu, masyarakat dan sebuah tamadun.

Sebab itulah Awal Muharram sepatutnya diraikan lebih daripada sekadar sambutan Tahun Baharu. Ia harus menjadi hari untuk kita bermuhasabah dan melancarkan semula diri dengan tujuan serta azam yang diperbaharui. Inilah masanya untuk kita bertanya kepada diri sendiri: Apakah yang perlu kita lepaskan untuk terus melangkah ke hadapan?

Jika kita mahu lebih banyak membaca, mungkin kita perlu mengurangkan bersembang kosong dan mengehadkan masa melayari media sosial.

Jika kita mahukan kesihatan yang lebih baik, kita mungkin perlu kurang makan dan lebih banyak bergerak.

Jika kita mahu menyimpan wang, kita mungkin perlu mengurangkan perbelanjaan yang tidak perlu.

Jika kita mahukan hubungan yang lebih erat, kita mungkin perlu mengurangkan masa menghadap telefon bimbit dan meluangkan lebih banyak masa berkualiti bersama insan-insan tersayang.

Peristiwa Hijrah mengingatkan kita bahawa kemajuan dan perubahan sering kali bermula bukan dengan menambah sesuatu yang baharu, tetapi dengan melepaskan apa yang membebankan dan menghalang kita daripada maju ke hadapan.

Allah SWT mengingatkan kita:

"Sesungguhnya Allah tidak mengubah keadaan sesuatu kaum sehingga mereka mengubah keadaan yang ada pada diri mereka sendiri."
(Surah Ar-Ra'd, 13:11)

Salam,

Anas Zubedy

Hijrah: A Day of Reflection and Relaunch

 

HAVE A MEANINGFUL HIJRAH

Hijrah: A Day of Reflection and Relaunch

Awal Muharram marks the beginning of the Islamic calendar. It was established during the time of Caliph Umar, who chose the Hijrah - the Prophet Muhammad's ﷺ migration from Makkah to Madinah - as the starting point of the Muslim calendar. The Hijrah was more than a journey. It marked the beginning of a new chapter for individuals, a community, and a civilisation.

That is why Awal Muharram should be more than a New Year celebration. It should be a day of reflection and relaunch. A time to ask ourselves: What do we need to let go of in order to move forward?

If we want to read more, perhaps we need less idle talk and less scrolling. If we want better health, we may need to eat less and move more. If we want to save money, we may need to cut back on unnecessary spending. If we want stronger relationships, we may need to spend less time on our phones and more time with the people who matter.

The Hijrah reminds us that progress often begins not by adding something new, but by letting go of something that is holding us back.

As Allah reminds us:

"Indeed, Allah will not change the condition of a people until they change what is within themselves." (Quran 13:11)

Peace,

Anas Zubedy

BEYOND TVET: ANOTHER PATHWAY TO LOWER UNEMPLOYMENT ( The STAR 16/06/26)

 

More than half a million Malaysians are currently unemployed according to the recent DOSM report. More concerning is that approximately three-quarters of them are below the age of 30. While the government's investment in Technical and Vocational Education and Training (TVET) is helping to create opportunities for technically inclined Malaysians, there may be value in developing another pathway that receives far less attention but offers substantial employment opportunities: sales and services.

At any given time, thousands of vacancies exist across sales, customer engagement, account management, business development, customer support, and related functions. These roles span almost every sector of the economy and can provide opportunities not only for fresh graduates, but also for displaced workers, non-technical graduates, and aspiring entrepreneurs.

TVET is an important response to the needs of industry. However, it naturally serves those whose strengths and interests are aligned with technical and vocational careers. Malaysia's workforce is much broader than that.

Every year, our universities and colleges produce graduates from business, communications, social sciences, arts, humanities, and many other non-technical disciplines. At the same time, automation and artificial intelligence are reshaping many clerical, administrative, and routine jobs. As a result, a growing number of Malaysians will need practical pathways into occupations that rely more on human interaction, relationship building, communication, and customer engagement.

Sales and services can provide such a pathway.

The demand already exists. Across manufacturing, technology, healthcare, banking, logistics, tourism, retail, and professional services, organisations continue to seek individuals who can engage customers, support business growth, manage relationships, and deliver excellent service. These opportunities are not confined to a single industry. They are present throughout the economy and across locations in the country. This is particularly relevant today as many young Malaysians, including Gen Z job seekers, increasingly prefer employment opportunities closer to home, while many parents share similar aspirations for their children.

More importantly, they offer an avenue for many Malaysians who may not naturally gravitate towards technical careers but who have the potential to excel in market-facing and customer-facing roles.

Furthermore, this pathway can support future entrepreneurship and self-employment. Many successful entrepreneurs begin not with technical expertise, but with an understanding of customers, markets, relationships, and opportunities. These capabilities can be learned, developed, and strengthened through structured training and practical experience.

Of course, the pathway must be developed carefully. The objective should not be to produce transactional or high-pressure salespeople. Nor should it be dominated by the usual "rah-rah" motivational programmes that create temporary excitement but little lasting change. We already have too many "kem bina semangat" programmes and not enough "kem bina tabiat" initiatives.

Instead, the focus should be on developing professionals with strong fundamentals, sound ethics, disciplined habits, and a customer-centric mindset. Participants should learn how to understand customer needs, provide solutions, create value, and build long-term relationships. Such training can prepare individuals not only for successful corporate careers in sales and services, but also for roles as intrapreneurs, entrepreneurs, and self-employed professionals.

In an increasingly competitive economy, trust, service, and customer experience matter more than ever.

Just as TVET provides a structured pathway for technical talent, a Sales and Services Pathway can provide a structured pathway for people-oriented talent. The two are not competing priorities. They complement one another and serve both job seekers and employers.

Malaysia needs engineers, technicians, and skilled tradespeople. We also need professionals who can connect organisations to customers, markets, and opportunities. Both contribute to economic growth, job creation, and national competitiveness.

By complementing TVET with a Sales and Services Pathway, Malaysia can create additional opportunities for unemployed youth, displaced workers, aspiring entrepreneurs, and many others seeking meaningful careers. In doing so, we strengthen not only employability, but also the resilience and adaptability of our workforce in a rapidly changing economy.

Peace,

Anas Zubedy

MALAY UNITY AND NON-MALAY FEARS

 

Dear Fellow Malaysians,

Thank you to all my readers for your ongoing feedback. Keep it coming. You are my teachers, and your insights greatly help me understand what it takes to unite Malaysians and make our country successful.

Following my recent articles on Malay unity, a number of readers raised a crucial question: What does Malay unity mean for non-Malays?

These concerns should not be dismissed. In fact, they deserve to be heard, understood, and discussed respectfully and openly.

Many non-Malays worry that a more united Malay community might result in less space for others. Some fear political dominance. Others worry about cultural marginalisation, economic opportunities, or whether their voices will continue to matter in national conversations.

There is also a significant religious dimension. Because Malay identity in Malaysia is constitutionally and culturally intertwined with Islam, discussions about Malay unity inevitably raise questions about faith. Many non-Muslims wonder what kind of Islam a stronger Malay unity might promote, worrying that it could lead to a narrower, more restrictive understanding of religion dominating public life. Their perceptions are often shaped by political debates and media coverage that focus heavily on punishment, restrictions, and religious enforcement.

Whether these fears are entirely justified is not the point. The point is that they exist. And if we are serious about building a united Malaysia, we must begin by listening with deep empathy.

Malay Unity: Lessons From The Past

To understand where we are going, history offers us a vital perspective.

The modern story of Malay unity arguably began in 1946 with the widespread opposition to the Malayan Union. For many Malays, the British proposal threatened the future of the Malay Rulers, the Malay states, and the political position of the community. In response, Malays from different states, backgrounds, and social classes mobilized in an unprecedented manner.

The result was the formation of UMNO and the eventual withdrawal of the Malayan Union. More importantly, this victory gave the Malays confidence.

This distinction is critical: When communities feel secure, they tend to become more open. When they feel insecure, they tend to become defensive.

Having secured what they considered their fundamental interests, Malay politics gradually shifted from resistance to cooperation. The Alliance model emerged through partnership between UMNO, MCA, and MIC.

One important historical fact is often overlooked: The Alliance could not have succeeded unless Malays were willing to vote for non-Malay candidates. In a democratic system, MCA and MIC candidates could not have won many constituencies without significant Malay voter support. For decades, this model thrived because Malay voters accepted and supported the role of non-Malays within the governing coalition.

This suggests something worth reflecting upon: One of the strongest periods of Malay unity also produced one of the strongest periods of cross-ethnic political cooperation.

A Remarkable Exception to the Global Rule

As independence approached, the Malays were politically united, demographically secure, and represented by strong institutions. Yet, the leaders of the day did not choose to create an exclusive, exclusionary nation-state. This is something truly special.

To appreciate the significance of this decision, we must look at the global context of the era. The decades following the Second World War were marked by the decline of colonial empires and the fierce rise of ethno-nationalism. Across Europe and Asia, dominant communities sought self-determination by building states strictly reflecting their own identity. The Romanians built Romania. The Greeks built Greece. The Poles built Poland. On the Indian subcontinent, competing national aspirations fractured a region into India and Pakistan. This was the global spirit of the age.

Against this backdrop, the path chosen in Tanah Melayu was remarkable.

The Malays had the demographic advantage, historical legitimacy through the Malay Rulers, and the political momentum to insist on an exclusive Malay nation-state. The mood of the era would have given them historical justification.

Yet, they chose a different path.

Instead, the founding leaders negotiated a constitutional settlement that granted citizenship to millions of Chinese and Indians, establishing an independent Federation of Malaya that was proudly multi-ethnic.

The Malays did not cease being Malays. The Chinese did not cease being Chinese. The Indians did not cease being Indians. But together, they agreed to become Malayans.

A confident, united Malay society accepted something extraordinary for that period of history: they chose not to define the new nation solely in ethnic terms.

This does not mean the arrangement was perfect, nor that every issue was resolved. But it demonstrates that the founding generation of Malay leaders possessed a level of confidence that enabled them to think beyond mere communal survival and toward true nation-building.

Confidence produces accommodation; insecurity produces defensiveness. The confidence generated by Malay unity in the post-war era helped create the very conditions that made the Malaysian project possible.

The Responsibility of Modern Leadership

This brings us to the present. The question is no longer whether Malay unity is good or bad. The more important question is: Where will Malay unity lead?

Will it become a force that narrows the Malaysian space, or a force that strengthens it?

This is where leadership matters. Malay leaders cannot aspire to be merely Malay leaders; they must be Malaysian leaders. "Hidup Melayu" cannot be separated from "Hidup Malaysia."

Therefore, the burden of Malay leadership is greater than most. A statesman must be able to unite the Malays while simultaneously building trust among non-Malays. They must protect legitimate Malay interests while ensuring that every single citizen feels they have a rightful, secure place in this nation’s future.

History proves that this is entirely possible. Our founding generation already demonstrated it.

Looking Towards Wawasan 2057

As we approach August 31, 2027, Malaysia will be exactly 30 years away from 2057 - the centenary of our independence.

Perhaps it is time for us to think beyond the next election, beyond the current political cycle, and look toward a new national aspiration.

A Wawasan 2057.

We need a vision that recaptures the confidence, courage, and nation-building spirit of our founders. A spirit that unites the Malays, gives them deep confidence in their security, and enables them to work hand-in-hand with all communities to build a successful Malaysia.

The ultimate challenge before us is not simply to unite the Malays. The challenge is to forge leaders capable of uniting Malaysians—Malays, Chinese, Indians, Sabahans, Sarawakians, Orang Asli, and every citizen who calls this country home.

That, I believe, is the unfinished work of our nation-building.

In conclusion, a united Malay leadership must also take seriously the concerns and fears of non-Malays. The responsibility of leadership does not end with uniting the majority community.

A good Malay leader unites Malays. A great Malay leader unites Malaysians.

“Our future depends on how many different kinds of people can live and work together.”  -  Tunku Abdul Rahman, Bapa Malaysia

Peace,

Anas Zubedy