GE16: LET’S PREPARE EARLY

 

𝗚𝗘𝟭𝟲: 𝗟𝗘𝗧’𝗦 𝗣𝗥𝗘𝗣𝗔𝗥𝗘 𝗘𝗔𝗥𝗟𝗬

I am starting my entries on GE16 today, March 8, 2026.

Let us start early this time. We need to define the narratives. We cannot depend on the politicians. They would likely disappoint us.

Let us prepare to vote with both our heart and our head. And let us learn from past experiences. We must not make the same mistake again by voting for those who say one thing before the election and do another after it.

In GE15, Malaysians, regardless of race, religion, or background, voted against one very important enemy: 𝗰𝗼𝗿𝗿𝘂𝗽𝘁𝗶𝗼𝗻. For the second time in our history, we rose above race and religious politics and focused on a national issue.

The first time was in 1955, when we voted together for our freedom from the British. Malays, Chinese and Indians came together as one people around a national cause: 𝗳𝗿𝗲𝗲𝗱𝗼𝗺.

But realpolitik disappointed us.

Immediately after GE15, the very politicians who had asked us to reject corruption quickly coined terms like “Green Wave” to divide us again as soon as they could. And the other side was just as quick to play the same game.

You see, many political parties and leaders live, grow and thrive on race and religious politics. Any other narrative weakens them. When Malaysians unite around national issues, their usual tools of division lose their power.

So they will resist any movement that takes away race and religion as the main narrative for political survival. Breaking us apart is how they remain relevant.

That is precisely 𝘄𝗵𝘆 𝘄𝗲 𝗺𝘂𝘀𝘁 𝘂𝘀𝗲 𝗯𝗼𝘁𝗵 𝗼𝘂𝗿 𝗵𝗲𝗮𝗱𝘀 𝗮𝗻𝗱 𝗼𝘂𝗿 𝗵𝗲𝗮𝗿𝘁𝘀.

The truth is this: we voted against corruption based on our shared moral and religious values. In mosques, temples, churches, gurdwaras and other houses of worship, people were reminded that corruption does not depend on race or religion. It harms everyone: you, me and the nation.

We took that faithful step to be better Muslims, Christians, Hindus, Buddhists, Taoists and Sikhs. And we voted based on a real national issue.

We said NO to corruption.

Yet soon after, one group, the Muslims, were labelled the Green Wave. And we fell into the political trap. The unity we had built around a national cause slowly gave way to narratives built on sectarian lines.

Let us be wiser this GE16.

In 1955, we voted together for freedom.

In 2022, we voted together against corruption.

In GE16, let us once again unite around the issues that truly matter for Malaysia.

Let us vote on real national issues. I will be proposing them soon, one of which is the fight against corruption.

Let us vote with both our heads and our hearts.

Peace,

Anas

10 LESSONS FROM THE US–ISRAEL ATTACK ON IRAN (So Far)

 

1. Widespread ignorance about Iran

The West, and many people around the world including my fellow Malaysians, know very little about Iran’s internal politics, governance structure and political culture. For decades the West has repeated a simple narrative about Iran. Over time, many have begun to believe their own propaganda.

Those who accept these narratives without question often do so because they already carry biases about what they imagine a theocratic Islamic nation must look like.

This conflict has exposed how shallow that understanding really is.

2. The limits of relying on US protection

This episode raises an uncomfortable question for countries hosting US bases or aligning closely with US military strategy.

In moments of real crisis, the United States cannot always defend its allies. Nor is it always willing to do so at the level those allies expect.

Some Middle Eastern partners are beginning to realise that their interests do not carry the same weight. Many feel treated like secondary players, while Washington’s full strategic attention remains focused on Israel.

This could reshape how countries view US bases, not just in the Middle East but also in the Far East. The Philippines, for example, may one day have to reassess its growing military cooperation with Washington.

3. Iran’s system is more resilient than portrayed

For decades Iran has been portrayed as a fragile authoritarian system dependent on a single leader.

Reality appears more complex.

Iran operates through layered institutions: constitutional structures, clerical networks, elected offices and powerful military command systems. This architecture allows the state to absorb shocks far better than many outside observers assumed.

4. Israel appears more cunning while America carries the cost

Israel initiated the confrontation. Trump and Netanyahu announced the attack together.

Yet today the global political heat is directed mainly at Trump and the United States.

Israel appears to have played this more shrewdly. The diplomatic and reputational cost is largely borne by Washington, while Netanyahu remains relatively shielded.

In simple terms, Israel looks cunning. America looks like it has been drawn into carrying the blame.

5. Iran appears well prepared

Iran seems to have prepared carefully for this conflict.

Its responses so far appear calculated and deliberate, almost like following a strategic playbook.

Iran has also shown restraint. Despite having the capability to target major US assets such as aircraft carriers in the region, it has avoided doing so.

That restraint likely reflects a strategic decision not to push the entire American public and military establishment fully into the war.

But if heavier American weapons are used, escalation may follow.

6. Trump abandoned his own negotiating principles

Ironically, Trump contradicts many principles he himself wrote about in The Art of the Deal.

The book emphasises preparation, doing your homework, understanding the opponent, building leverage and securing alliances before making a move.

Most importantly, every negotiation must have a clear endgame.

In this case there appeared to be no clear objective from the start. Instead, new goals seem to be invented along the way.

7. China and Russia are likely watching closely

There are growing perceptions that China and Russia are quietly assisting Iran behind the scenes.

China in particular is likely studying this conflict very carefully.

For Chinese strategists, this war is a real-world laboratory to observe how American military systems perform under actual combat conditions.

Some observers even believe Chinese experts may be working alongside Iranian specialists to assist and learn at the same time.

8. India may be drifting into a Zionist trap

India may be bending too far toward Israel instead of playing the nuanced and statesmanlike role it historically held.

Prime Minister Modi recently described Israel as the “father” and India as the “mother”.

As support for the idea of “Greater Israel” becomes more controversial and questioned even inside the United States, Israel may begin looking for another major power to anchor its political support.

India could become that partner.

Some observers even speculate that lobbying structures similar to the powerful American Israel Public Affairs Committee (AIPAC) could one day emerge in India. An Indian version, perhaps called “IIPAC”, could attempt to shape policy debates and influence Indian politics in similar ways.

9. The biggest winner may be China

The biggest long-term winner of this conflict may not be the United States, Israel or even Iran.

It may be China.

From Beijing’s perspective, this war provides a live laboratory to study American military capabilities, logistics and limits.

China may conclude that the United States is not as dominant as previously assumed.

If Iran can produce thousands of drones and sustain prolonged confrontation, China’s industrial capacity could scale that capability dramatically.

For Chinese strategists, this conflict may simply be a rehearsal for the future.

It will also be interesting to see how China evaluates its options regarding Taiwan reunification.

10. Malaysians are still trapped in race and religious political lenses

Many Malaysians still cannot break free from our race and religious political mindset. Too many people choose sides not based on what is right or wrong, but based on their own internal biases.

There are those who celebrate the death of Khamenei simply because he promoted the hijab and traditional Islamic values, which they see as oppressive to women. Yet they fail to consider that a more US-friendly leadership could easily resemble the same elite class associated with scandals like Epstein, where power and privilege protect those who exploit young girls. The experience of the Shah of Iran and the Western-backed elite of that era seems to have been forgotten.

On the other side, there are those who support Iran simply because it is a Muslim country. Yet some Muslims hesitate to support Iran because it is Shia while Malaysians are largely Sunni.

Both reactions miss the bigger picture.

This war is not fundamentally about Sunni or Shia. It is not about headgear or religious rituals. At its core, it is about the geopolitical project of Greater Israel, and Iran has been one of the major obstacles standing in its way.

Peace, anas

 

THE SINDHU CONNECTION: How Iran Shaped the Words India and Hind

 

India under Modi has been silent about the US–Israel attack to date. Ironically, the very name India, along with Hind, Hindu, and Hindi, carries a linguistic link to ancient Persia (today’s Iran).

The Sanskrit word Sindhu (Indus River) became Hindu/Hind in Persian because Persians pronounced the “s” as “h.” The Greeks later turned it into Indos, which eventually became India.

Historically, there was also no single religion called “Hinduism.” The term Hindu was originally a geographical label for people living beyond the Indus. Many traditions were better described as Sanatana Dharma – the eternal way.

In other words, even the modern name “Hinduism” is linguistically linked to Persia.

Peace, anas

Note : The link Sindhu → Hind → India is a small reminder of a much deeper Persia–India civilizational connection spanning trade, culture, and ideas for over two millennia.

WHY KILLING THE AYATOLLAH WOULD BE A STRATEGIC BLUNDER

 

Firstly, if leaders like Trump and Netanyahu believed that removing the Ayatollah would cause the collapse of Iranian leadership, it would reflect a serious misunderstanding of Iran’s political structure.

The Ayatollah is not a dictator. Iran is a theocratic republic with layered institutions, constitutional mechanisms, clerical oversight and military command structures. Like any political system, there would be a period of uncertainty during a transition. But the system itself would not collapse overnight. Its political culture, institutional continuity and chain of command would take over. We have already seen how quickly state responses can be activated and counter offensive took place within hours of his death.

For decades, Western narratives have often portrayed the Ayatollah as a singular authoritarian figure. When a narrative is repeated long enough, it can begin shaping policy assumptions. Decisions then risk being made based on caricature rather than structural reality.

But even that is not the deeper issue.

The deeper miscalculation lies in failing to understand the religious and historical dimensions of Shia identity.

The Ayatollah, as Supreme Leader within Iran’s Shia framework, holds a position that many followers view as more than political. His role carries spiritual weight. In Shia theology, leadership is not merely administrative. It is connected to the legacy of the Imams and to a long history shaped by martyrdom and moral resistance. To help a non-Shia reader understand, his position is sometimes likened to the Caliphate in Muslim history and spiritually to the Pope in Catholicism.

Shia history is profoundly shaped by the assassination of Ali ibn Abi Talib, regarded as the first Imam, and even more decisively by the tragedy of Karbala, where Husayn ibn Ali stood against what he viewed as unjust rule and was killed.

Within Shia spirituality, suffering is not seen as meaningless but can carry redemptive meaning; standing for justice, even at personal cost, is regarded as a sacred obligation; and martyrdom is viewed as the highest form of faithfulness to God and truth.

If such a leader is killed, he is not merely removed from office. He is elevated within a spiritual narrative that has defined Shia consciousness for centuries.

There are roughly 200 to 300 million Shia Muslims globally. A killing framed as martyrdom does not weaken such a tradition. It can deepen solidarity and emotional resolve. It may also resonate beyond sectarian lines, particularly among Sunni Muslims who view defiance against global superpowers or Israel through a political lens of resistance.

Furthermore, stories of a leader refusing personal safety and choosing to remain alongside his people strengthen that martyr narrative. Whether fully verified or not, such accounts spread rapidly in today’s digital ecosystem and become powerful symbols. Symbolism often outlives strategy.

Already, many Muslims across different denominations are sharing the Qur’anic verse:

“And do not say about those who are killed in the way of Allah, ‘They are dead.’ Rather, they are alive, but you perceive it not.”
Qur’an 2:154

In such a framework, death is not defeat. It becomes transcendence.

The Ayatollah, in that narrative, does not disappear. He becomes morally amplified. And that amplification can carry consequences long after immediate military calculations fade from view.

Strategic actions taken without deep historical and theological understanding risk producing effects far beyond their intended goals.

Peace,
Anas

 

 

HICKORY – A Place to Read, Write, Think, Reflect

 

A month ago, during my birthday week, I spent almost a week at Hickory, Penang Hill. It has been my norm for decades to travel somewhere during my birthday. My gift to myself has always been time. Time to read. Time to write. Time to think. Time to reflect.

When I was married for a while, my ex-wife once asked what birthday present I wanted. I told her, “A whole day to read.” That day, I read The Power of Habit by Charles Duhigg from cover to cover. That was my celebration.

This year’s gift was solitude at Hickory.

Each day followed a simple rhythm. Wake up. Breakfast. Write. Lunch. Write again. Workout. Dinner. Write again. Day in and day out. I did not leave Hickory.

Hickory itself is a gift. A serene environment with cool weather at about 700 metres above sea level. The staff are friendly. The owner is calm and clearly not doing this merely for money. There is a genuine love in the way the space is curated. It is clean. Organised. Thoughtfully detailed. The rooms are beautifully done. The entire bungalow feels like a heritage art piece, quietly standing in time.

They were flexible with food from the menu, accommodating my preference to avoid pastries, chips and wedges in exchange for more vegetables. Coffee and tea are complimentary throughout the day.

The sunrise is mesmerising. Every morning feels fresh and purposeful. And at night, the cool air refreshes the soul. From 700 metres up, Penang truly lives up to its name as the crown jewel, its lights glowing gently across the night sky.

I highly recommend Hickory to anyone looking for a place to think and reflect. If you are seeking reflective energy in silence, this is it.

God willing, I will be back again right after Hari Raya.

Thank you, Raj, Durin and the entire team at Hickory.

Peace, anas

 

MANDELA, GANDHI AND MODI

 

It is no surprise that Madiba and Gandhiji became close confidantes in heaven. They both stood for doing what is right even when it was hard, treating every human being with dignity, and believing that justice must apply to everyone, even those you disagree with.

So they made it a point to meet for tea every now and then. They would sit quietly under a wide tree, cups in hand, and look down at the earth below. From there, they could see cities glowing at night, borders drawn and redrawn, leaders speaking, crowds marching.

Like two old friends who had once carried the weight of nations on their shoulders, they would talk about the world they had left behind.

Today was Gandhiji’s turn to host.

He prepared the tea the way it is done on the streets of India where he once walked. Strong. Boiled with milk. Touched with ginger. Poured back and forth to cool before serving. The steam rose gently into the still air of heaven.

Madiba arrived with his familiar warm smile.

“You look serious today, my friend,” he said, taking the cup.

Gandhiji nodded. He stirred his tea slowly, paused for a while, then stirred it again.

“Yes, Madiba,” he replied softly. “Something is troubling my heart.”

Madiba waited, giving Gandhiji the space to speak when he was ready.

“It is about Modi… and where he is leading India,” he continued.

“He speaks of Jews finding refuge in India centuries ago. Of no history of antisemitism in Indian civilisation. Of cultural respect between Hindus and Jews.” He paused and took a sip of the tea. It was still too hot.

“That part is true,” he continued. “India gave refuge. We did not persecute Jews. That is something I am proud of.”

Gandhiji looked at Madiba’s face, searching for any reaction. Mandiba, knowing it was not yet his time to speak, simply said, “Go on.”

“Offering refuge to a persecuted people is noble. Supporting policies that displace another people is different,” Gandhiji said, his voice firmer now. Madiba could feel the pain behind his words.

Madiba then asked gently, “Have you spoken with Maulana Azad and Jawaharlal about this?”

“No. Not yet,” Gandhiji replied. “I thought I would speak to you first. I am sure Maulana would be very unhappy.”

Madiba pressed his palms together and said, “Let me play devil’s advocate for a moment.”

“Modi frames it as strategic partnership. Defense cooperation. Technology. Counter-terrorism. Especially after October 7.”

He took a sip of tea before continuing.

“The world changed after October 7. Security language now dominates.”

He looked at Gandhiji carefully.

“When you spoke of Palestine, there was no state of Israel yet. It was before the Nakbah. But Israel exists now. That is reality. The question is how to secure justice within that reality.”

Gandhiji looked down, sad but steady.

“I know that after me, Jawaharlal supported a two-state solution. Yet the tone today is no longer what it was under him. Modi now speaks much more openly in support of Israel.”

He paused.

“You know, Madiba, if I were still alive, I would never agree to taking land away from the Palestinians. I was clear then, and I am just as sure now. A homeland cannot be imposed through power. Empire cannot manufacture moral legitimacy.”

Madiba gave a gentle smile.

“You were always harder on governments than I was.”

Gandhiji laughed softly.

“I condemned violence in my time. I would condemn the killing of civilians today, whoever commits it. But justice cannot be selective.”

“I would drink to that,” Madiba said, lifting his cup. They gently touched their cups together and sipped. Then they sat in silence for a while, each lost in his own thoughts.

Madiba finally broke the silence.

“Do you think India has betrayed you?”

There was a long pause. Gandhiji took his time.

“No nation is permanently pure,” he said slowly. “But when the oppressed look for a moral voice and do not clearly hear it from India… that troubles me.”

Madiba waited.

Gandhiji’s final words were calm, but heavy.

“I am not proud of the India I died for with its current behaviour.”

Peace, anas

 

KE ARAH PENGUASAAN KERJA-HIDUP

SINAR HARIAN ms 14 hari ini.

𝗞𝗘 𝗔𝗥𝗔𝗛 𝗣𝗘𝗡𝗚𝗨𝗔𝗦𝗔𝗔𝗡 𝗞𝗘𝗥𝗝𝗔-𝗛𝗜𝗗𝗨𝗣

Untuk mudah baca klik di sini

https://www.sinarharian.com.my/.../ke-arah-penguasaan...

Salam, anas

 

A WAR THAT NOBODY SANE BUT ISRAEL WANT

 

Since the United States appears reluctant to attack Iran, and Iran has shown no intention of striking first, the real risk is that Israel could escalate matters - potentially even through a false flag operation, something not unprecedented in their history.

The US then is pulled into a war that neither Americans nor Iranians want.

Peace

HOKKIEN NEW YEAR – WHY WE SHOULD ALLOW FIREWORKS AFTER MIDNIGHT

 

I originate from Penang and grew up among the Hokkiens. I even have a Hokkien name, Ah Hooi. So I know a little about the Hokkiens and what they consider important.

Many may be surprised that to Hokkiens, Hokkien New Year, Pai Ti Kong or Bai Tian Gong, is equally or perhaps even more important than the first day of Chinese New Year.

Let me explain.

In Fettes Park where I grew up, I would see my Hokkien friends and their families set up large offering tables covered with red cloth outside their homes on the 8th night of Chinese New Year, just before midnight. On the tables were pineapples, Ang Ku Kueh, roast pork and other offerings. There were always stalks of sugarcane nearby.

There was a distinct sense of anticipation in the air. Like we Muslims waiting for the announcement of the moon sighting to begin fasting or to celebrate Hari Raya. Like Christians gathering just before midnight to welcome the birth of Jesus during Midnight Mass. The moment midnight arrives, the celebration begins. Bells ring. Hymns are sung.

Just like Muslims and Christians, this is observed with care and piety. I remember how patiently and meticulously they waited for midnight. The elders, especially, carried a deep seriousness and reverent focus. Then, on the dot, fireworks would light up the sky.

To understand why, we must understand the history.

Bai Tian Gong means “Praying to the Heavenly God.” It falls on the ninth day of Chinese New Year and honours the Jade Emperor in Taoist belief.

According to tradition, during a period of persecution in ancient China, the Hokkiens narrowly escaped harm. They believed they were protected by the Heavenly God, and that their safety became clear on the ninth day of the Lunar New Year. Since then, the day has been observed as a solemn thanksgiving for divine protection and survival.

That is why midnight matters. It marks the exact beginning of that sacred day.

So when fireworks fill the sky after midnight, it is not merely celebration. It is remembrance. It is gratitude. It is faith expressed publicly. It is religion in action. We may limit it to only from midnight to 1 am, but allow it we must.

Muslims and Christians do not have to agree with the belief. But we must practise empathy.

If we understand this history and place ourselves in their shoes, we may see those few moments after midnight differently.

Peace,
Anas

 

SPEECH – QURAN AND I BOOK LAUNCH

 

Yang Amat Berhormat Datuk Amar Haji Fadillah Haji Yusof ,

Deputy Prime Minister of Malaysia,

Professor Barry Winn, Vice Chancellor of Taylor’s University,

Distinguished guests,
Friends, family,
Members of the media,
Ladies and gentlemen,

Salam Sejahtera and thank you for being here this afternoon.

Let me begin very clearly.

This book was not written to preach.
It was not written to convert.
And it was certainly not written to argue or debate.

The Quran and I was written to share.

To share how one ordinary Muslim, who grew up poor in multicultural Malaysia, learned to live with the Quran anchoring his life.

Through family.
Through friendship.
Through work.
Through mistakes.
Through reflection.

This book is not about Islam as a theory.
It is about Islam as a lived experience.

Over the last two decades, something important has been unfolding across the world.

For a long time, especially after 9/11, Islam was encountered largely through fear, suspicion, and headlines. It became something spoken about, but rarely spoken with. Debated, but seldom understood.

Since October 7th, 2023, emotions have intensified again. In parts of America and Europe, Islamophobia has grown louder. Mosques are watched. Muslim names are questioned. Faith is reduced to politics.

And yet, at the very same time, something else is happening.

A quieter, more thoughtful curiosity is emerging.

Across the United States, Europe, Latin America, Africa, the Far East, and beyond, people are asking deeper questions.

Who are these Muslims beyond the headlines?

What is it they believe that gives them resilience?

What kind of faith produces dignity instead of rage, patience instead of bitterness, even in moments of suffering?

This curiosity is not driven by campaigns.

It is driven by human encounters.

A recent experience of a fifth-grade teacher in the United States explains it well.

A small group of her Muslim students realised it was time for their prayer.

Their usual prayer space was unavailable, so they respectfully asked if they could pray in her classroom.

She agreed.

What moved her was this.

Without any adult directing them, the children confidently organised themselves. They stood shoulder to shoulder. One stepped forward as the leader. They bowed. They prostrated. In sync. Calm. Orderly. Proper.

They just knew what to do.

Ten-year-old children, disciplined not by fear, but by faith. Connected to their Maker.

The teacher sat at her desk and watched. Inspired. Touched. Respectful.

When they finished, she told them how proud she was of them.

And she began to cry.

The children hugged her.

And for a brief moment, the world felt different.

In that small classroom, there was no politics. No headlines. No ideology.

Just sincerity. Reverence. And human connection.

That is what changes perceptions

This book is relaunched for such moments.

Not as a defense.

Not as a reaction.

But as a human explanation of how Islam is lived from the inside.

Ladies and gentlemen, I am not a religious scholar. I am a businessman.

In many ways, I am self-taught in my understanding of the Quran. Through books, translations, tafsir, lughat al-Quran, through teachers living and departed, and through the conviction that if we read and listen sincerely, God speaks.

I grew up surrounded by difference.

Muslims.
Christians.
Buddhists.
Hindus.
Taoists.
Sikh communities.

That difference did not weaken my faith.
It strengthened it.

The Quran drives me to see not just with my eyes, but with my heart. That substance is more important than form. Look deeper, and you will find shared values that bind differences together.

The Quran taught me that work is honorable if it is halal, whether you are CEO or janitor.

It taught me that keeping your word matters.

That hope is not naïve. It is energy.

That no matter your past, God’s mercy is always greater.

This faith does not promise an easy life,

but it does promise a meaningful and purposeful one.

This book is also a message from Malaysia to the world.

We are not perfect. We have our disagreements. At times, we have overzealous voices who fail to see the larger picture.

Yes, we are human.

But we have something rare to offer.

Malaysia is a Muslim-majority nation with Islam as the religion of the Federation. Yet we also have thousands of churches, Hindu temples, Buddhist temples, Chinese temples, and gurdwaras, combined.

You can walk down one street and hear the azan, temple bells, church hymns, and festival drums within minutes of one another.

In corporate offices owned by non-Muslims, you will often find a surau. A small prayer room for Muslims. A small space. But big in meaning.

We make room for one another.

We share food.
We open our homes.
We celebrate each other’s festivals.

Not because we are the same.
But because we have learned to live with difference.

We give.
We take.
We respect.
We say thank you.

The Quran captures this beautifully:

“To each of you We have ordained a law and a clear way. If Allah had willed, He would have made you one community, but He tests you in what He has given you. So compete with one another in good.” 5:48

In many ways, our nation is a living chromosome, a model of how faiths can coexist, each preserving its own colours, yet woven together in the same tapestry of peace.

If you are a Muslim, whether in Kuala Lumpur, Jakarta, Islamabad, or Riyadh, I hope this book reminds you that the Quran is not only for rituals, but for all times.

Faith should make us better neighbours.
Better colleagues.
Better citizens.

If you are not a Muslim, especially from America or Europe, this book is not an explanation of Islam in its entirety.

It is an invitation.

A glimpse into one life. One experience.
One imperfect attempt to walk with God.

A gentle door to know Islam.

You do not need to agree with everything.
You only need to be open.

My sincere hope is this.

That this book will travel beyond Malaysia.

That it will sit not only on religious shelves, but in living rooms, book clubs, and classrooms.

If this book leaves you with anything, I hope it is this:

A soft but sincere voice.
A genuine sharing.
And above all, HOPE.

Before I conclude, I would like to express my heartfelt gratitude to Yang Amat Berhormat Dato’ Fadillah for graciously gracing this launch with his presence.

My sincere thanks to Professor Barry and the team at Taylor’s University, and equally to my own team at Zubedy. Both teams have worked with dedication to make this afternoon possible.

Special mention to Prof Anindita, Dr Loh, Dr Murugan, Ms Kirtana and Aby, the team lead at zubedy.

 “To Allah belong the East and the West. Wherever you turn, there is the Face of Allah.”

Quran 2:115

Thank you.

Peace.

 

5 NICE LITTLE THINGS DURING RAMADAN (4 ME)

 

1. Short naps.

2. Allowing myself sweetened drinks without concern.

3. Asking fellow Muslims, “How’s lunch?” and enjoying their reaction.

4. That quiet waiting before berbuka.

5. Reading at odd hours of the night.

How about you?

@aizat my GM says during Ramadan even vegetables start looking delicious :)

Do share.
Even if you are not fasting.
Even if you are a non-Muslim.

Peace,
Anas

FROM WORK–LIFE BALANCE TO WORK–LIFE MASTERY – Today STARBiz pg 18

 

DEAR CAPTAINS of Industry and Public Institutions,

In recent years, few workplace ideas have been discussed as frequently and as loosely as work–life balance. It is often raised with good intentions, defended passionately, and yet applied inconsistently. As leaders, we must pause and ask a harder question. Have we truly understood what work–life balance was meant to achieve, or have we allowed a shallow interpretation to quietly shape behaviour, expectations, and performance in our organisations?

In this article, I would like to suggest that it is time we reframe our thinking. We need to move from Work–Life Balance (WLB) to Work–Life Integration (WLI), and then push further toward a higher aspiration, Work–Life Mastery (WLM).

These terms are not semantic exercises. They form mental models. Mental models are the internal explanations or maps we use to understand how the world works. They influence how we think, interpret situations, make decisions, and solve problems. When mental models are flawed, behaviour becomes distorted. When they are clear and mature, performance improves, both for individuals and for our businesses.

Today, work–life balance is often misunderstood and interpreted naively. In many cases, it pits work and life against each other, as though they are natural enemies competing for time and attention. That was never the original intention.

Properly understood, work–life balance refers to the ability to meet work responsibilities while still having sufficient time, energy, and mental space for personal life, including family, health, rest, learning, and community. It is not about working less. It is about working in a way that does not crowd out everything else that allows a human being to function well and meaningfully. It was never meant to be a stopwatch. It was about sustainability, dignity, and long-term human well-being that includes productive work.

The idea itself is relatively modern. Its roots trace back to the Industrial Revolution, when factory labour imposed long hours under unhealthy and unsafe conditions. Workers pushed back with calls for limits such as “eight hours work, eight hours rest, and eight hours leisure.” In the late twentieth century, the rise of white-collar work, dual-income households, and digital technology blurred the boundaries between work and personal life. Work–life balance then became both an individual and organisational concern. The intention was clear. Avoid short-term output that sacrifices long-term human and institutional well-being.

What work–life balance was never meant to be is equally important. It was never anti-work. It was never meant to imply equal hours of work and leisure every day. It was never a justification for laziness, lack of ambition, or a rigid formula that applies to everyone. It was never anti-performance or anti-excellence. It does not treat work as a burden from which life must be protected, nor does it suggest that time spent working is time stolen from living.

Yet today, we increasingly encounter a distorted mental model. We hear statements such as, “I work strictly from 8:30 to 5:30. Everything outside that is mine. Do not call me during my private time.” At the same time, there is little hesitation in attending to personal matters during company hours, messaging friends and family, scrolling social media, running errands, or mentally checking out. When balance is invoked selectively, it is not balance. It is asymmetry. True balance assumes mutual respect for time in both directions.

This is why many thinkers and practitioners have moved toward the idea of Work–Life Integration, sometimes described as Work–Life Harmony. The core idea is simple but demanding. Human beings are not meant to divide themselves into compartments. We are meant to live integrated lives where work, ethics, effort, rest, and meaning form one whole.

With this mental model, we do not ask for balance before contribution. We do not protect time at the expense of results. At the same time, we do not allow organisations to destroy people in the name of performance. Integration restores adulthood to the workplace. Values do not switch off after office hours, and responsibility does not disappear because the clock has moved.

However, as Captains of Industry, Work–Life Integration should be the minimum standard we expect from our people, not the end goal. Our ambitions must be deeper and further. If we are serious about building top-performing talent pools and credible successors, we must promote a higher aspiration. That aspiration is Work–Life Mastery.

Top performers, whether in general management or as high-level individual contributors, live in a different operating reality from the average employee. Top management, specialists, master engineers, surgeons, researchers, and deal-makers understand something fundamental. Success requires longer learning curves, higher stress tolerance, greater emotional regulation, and sustained periods of intense effort.

They accept that decisions follow them home. Problems do not clock out. Responsibility often spills into weekends, sleep, and reflection. They do not see this as exploitation. It is a price they are willing to pay for significance. This is not because they lack boundaries, but because they understand what mastery demands.

 

For them, the goal is not a stress-free life. The goal is a meaningful life that can carry stress without breaking. They do not attempt to avoid stress. They learn to work with it. They develop the ability to focus deeply, sit with complexity, think without immediate reward, and wrestle with ambiguity. These capacities require solitude, tolerance for boredom, and strong mental and emotional discipline - skills many never consciously train.

With this mastery, they read when others rest, practise when others scroll, and reflect when others switch off. They work deeper and longer on what truly matters and spend far less time on trivialities. Effort is not scattered. It is directed.

Paradoxically, the best performers do not define themselves only by their work. They anchor their identity beyond their job. Family, values, faith or philosophy, service, and physical, emotional, and mental health provide grounding. These anchors give them peace of mind under pressure. Without them, intensity becomes burnout. With them, intensity becomes meaningful effort that supports meaningful living.

Many of these individuals would describe their lives simply and confidently. “I work harder than most, but I also recover better than most. I carry stress, but I am not owned by it. I integrate work, life, learning, and meaning into one coherent life. I do not seek work–life balance. I strive for work–life mastery.”

Dear Captains, this reframing matters. The mental models we promote shape the behaviours we tolerate and the talent we produce. Moving from balance to integration and finally to mastery is not about demanding more from people without care. It is about restoring maturity, responsibility, and purpose to our organisations and our people. This is leadership work. And it begins with how we set the correct mental model.

Peace,

anas zubedy

zubedy (m) sdn bhd