ALCOHOL, MALAYSIA, THE OVERTON WINDOW AND THE QUR’AN’S WAY

 

Let me start by first stating clearly that personally I do not consume alcohol. I do not take any business from the alcohol industry. We also do not accept business from tobacco and gambling-based companies. However:

Every now and then, Malaysia finds itself debating alcohol. Should we ban it? Restrict it? Or accept it as part of our multicultural reality?

The recent debates once again made headlines — from the controversy over Malaysia Airlines’ in-flight alcohol policy, to a tourism gala dinner where alcohol was served, to the Prime Minister’s public reminder that no official government event should include alcohol. Schools, too, were reminded to keep clear of sponsorships or promotions from alcohol and gambling brands.

These discussions reveal something deeper than just the question of drinking. They touch upon who we are as a nation — a Muslim-majority country that also takes pride in its diversity, hospitality, and openness to the world.

But perhaps, before rushing to ban or defend, we should pause and reflect on how real and lasting change happens — not just in law, but in hearts. Not just based on politics, but on Qur’anic guidance.

THE OVERTON WINDOW: HOW SOCIETIES EVOLVE

In modern political science, there is a concept called the Overton Window.
It explains how public opinion - and eventually policy - changes over time.

According to Joseph P. Overton, ideas move through a series of stages:
from unthinkable, to radical, to acceptable, to sensible, to popular, and finally, to policy.

Politicians, he argued, rarely lead this change — they follow it. The true drivers of transformation are the people — when their hearts, minds, and conversations evolve.

Overton’s theory shows that lasting reform begins not with a law or decree, but with a shift in public consciousness. That is, with understanding.

THE QUR’AN’S WAY: 1,400 YEARS AHEAD OF OVERTON

Interestingly, what Overton described in recent decades was already demonstrated 1,400 years ago — in how the Qur’an transformed society.

Take the case of alcohol.

In 7th-century Arabia, wine was everywhere. It was part of daily life, trade, and celebration. A total ban, imposed overnight, would have created rebellion and hypocrisy. But the Qur’an, in its divine wisdom, guided people through a gradual moral awakening - one that allowed the community to outgrow the habit naturally.

The process unfolded in three stages:

1. Stage One – Awareness of Harm
   “They ask you about intoxicants and gambling. Say, ‘In them is great sin and some benefit for people, but the sin is greater than the benefit.’”(Qur’an 2:219)
   Here, the Qur’an did not ban. It invited reflection. It planted a seed of moral doubt. The people began to think.
2. Stage Two – Restraint and Consciousness
   “O you who believe! Do not approach prayer while intoxicated until you know what you are saying.”(Qur’an 4:43).The message tightened. The conflict between worship and intoxication became clear. A believer now had to choose between awareness in prayer or the cloud of alcohol.
3. Stage Three – Moral Readiness and Prohibition
   “Intoxicants, gambling, idols, and divining arrows are abominations of Satan’s handiwork. Avoid them so that you may prosper.”
   (Qur’an 5:90). By now, the community was ready. When this verse was revealed, as recorded in Al-Bukhari, the Muslims poured away their wine instantly. Poets said that “wine flowed through the streets of Madinah.”

The Qur’an’s gradual revelation shows that true change begins with consciousness, not coercion. And moral transformation must mature naturally within the human heart.

The Prophet ﷺ did not force his people to stop drinking. He educated them - until they no longer needed to be forced. It was not law that made them change; it was love for God, understanding, and readiness.

THE PROPHET’S ﷺ METHOD: CHANGE FROM THE INSIDE OUT

This was the Prophet’s timeless method. He did not impose goodness — he inspired it.
He knew that the only change that lasts is the one that grows from within.

So when the final command came, there was no resistance. The people themselves were prepared. They had already internalized the value. The law simply confirmed what the heart had accepted.

It was not about prohibition; it was about transformation.

A GENTLE WORD TO TODAY’S MUSLIM ADVOCATES

Many Muslims today campaign passionately to ban alcohol in Malaysia.
Their intentions may be noble — they want to protect faith, morality, and society.

But I humbly suggest: before we seek to ban, let us first seek to learn the Qur’anic way.Real transformation requires more than legislation. It requires education, persuasion, and compassion. A policy can restrict an act, but only wisdom can purify a heart.

Let us ask ourselves honestly: Are we fighting to protect Islam — or are we using Islam to protect our political interests?

Because the Qur’an warns us against this kind of hypocrisy:

“Have you seen the one who takes his desires as his god?” (Qur’an 45:23)
“Do not sell God’s covenant for a small price.” (Qur’an 16:95)
“O you who believe! Why do you say what you do not do? It is most hateful to God that you say what you do not do.” (Qur’an 61:2–3)

If we are truly fighting for Islam, let us be just as passionate about the causes the Qur’an emphasises again and again - social care, justice, education, ending poverty, caring for parents, protecting orphans, uplifting the weak, and fighting corruption.

Do we raise our voices for these with the same energy that we raise them for banning alcohol?

We must take careful note that during the first five years of revelation, the Qur’an’s emphasis was entirely on awakening the mind, nurturing faith, and building moral consciousness - not on laws or prohibitions.

It began with the command to Read (Iqra’), calling humanity to seek knowledge, reflect, and recognize the Creator. In these early Meccan years, Allah focused on spiritual awakening, personal responsibility, and social compassion - urging believers to care for orphans, feed the poor, and uphold truthfulness.

The early verses of Surah Al-‘Alaq, Al-Muddaththir, Al-Mā‘ūn, and Al-Layl all stressed purification of the self, compassion for others, and sincerity in worship. The message was clear: before society can be governed by divine law, the human heart must first be educated, humbled, and awakened.

THE REAL QUESTION: ARE WE READY?

The Muslims of Madinah were ready to pour away their drinks because their hearts had already changed.

So let me ask us today:

ARE WE READY TO POUR AWAY OUR ALCOHOLIC BEVERAGES ON THE STREETS OF KUALA LUMPUR?

Not by decree, but by conviction. Not because of politics, but because of faith.

For society’s norms shift when understanding deepens - not when laws are imposed prematurely.If we want a truly moral society, we must begin not with bans, but with hearts that understand.

Let us be the generation that chooses education over enforcement, sincerity over symbolism, and faith over politics.

I would like to end this article with this very important verse. Muslims - especially our leaders, scholars, and policymakers - must remember that this verse is not meant for Muslims alone, but for all humankind. If we truly and wholeheartedly believe that the Qur’an was sent as guidance for all, then we must factor this divine principle into every decision and policy we are entrusted with. Real change, as the Qur’an teaches, does not begin with laws, politics, or enforcement - it begins from within the human heart.

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an 13:11)

Anas Zubedy
Penang

 

THE FULL VERSION : WHY WORKING FROM HOME DOESN’T WORK FOR MANY

 

There is growing evidence that formal workplaces in Malaysia are feeling the pressure from employees and broader generational shifts to offer more flexible work-arrangements, including some days working from home (WFH).

Recent studies show that over 70% of Malaysian employees prefer hybrid or flexible work arrangements, viewing them as an essential part of modern employment. This trend is especially strong among Gen Z workers, whose commitment to an employer is closely tied to the level of flexibility offered - if they don’t get it, they’re more likely to leave.

While some thrive working from home - especially those with disciplined habits, clear roles, and supportive setups — many, if not most, do not.

Why?

1. Lack of Structure and Focus

The home can be full of distractions. Without the rhythm of regular office schedules, commutes, and colleagues, our focus weakens. Personal time seeps into work hours, and productivity quietly slips away. Focus is key to success.

2. Weaker Learning, Teamwork, and Shared Purpose

Work is not only about tasks; it is also about people. We learn through observation, casual conversations, and teamwork. Younger or newer staff lose these learning moments when working remotely. The mentorship and coaching that naturally happen in shared spaces are reduced. Over time, we learn less effectively and lose our sense of teamwork and shared purpose.

3. Loss of Culture and Connection

An office is not just a physical space; it is where company culture comes alive. Without face-to-face interaction, trust and belonging fade. People become isolated, less connected, and less loyal to their teams and mission.

4. Integrity and Ethics – Working Less Than Promised

Perhaps the most serious issue is ethical. Many who WFH end up giving less than they promised — attending to personal matters during office hours, working shorter days, or simply coasting. When someone is paid for eight hours but delivers only five, that income is no longer ethical.

For those who believe in God, morality, or karma, this is no small matter. It means we earn what is not rightfully ours — haram income for some, and bad karma for others. Work, whether done at home or in an office, is an act of trust. Breaking that trust breaks something deep within us.

That said, it is understandable that some may need to work from home - single parents, those caring for an elderly family member, or individuals facing specific personal circumstances. WFH also makes sense for certain types of jobs or functions where physical presence adds little value.

The key is to be honest with ourselves and our employers about what truly works - to reflect and ask, “Am I really cut out to work from home?”

Peace.

Anas Zubedy.

Kuala Lumpur.

FAM’S MOGWAI TURNS INTO GREMLINS

 

I felt sorry for the Vice President of FAM, S. Sivasundaram, during the recent press conference. He was grilled mercilessly on the issue of the seven heritage players. It was painful to watch. He had to do the impossible—defend something that was beyond his power, to cover for decisions made long before his turn at the microphone. In that moment, I did not see a villain. I saw a man trapped—caught in a web spun by others, forced to explain the unexplainable.

The whole scene reminded me of the 1984 movie Gremlins. It begins with a father who buys a small, cute creature called a Mogwai. The shopkeeper gives three simple rules: do not expose it to bright light, do not let it come into contact with water, and never feed it after midnight. But when these rules are broken, the Mogwai multiplies uncontrollably and turns into mischievous, destructive monsters called Gremlins. What was once adorable becomes chaos.

FAM’s story feels very similar. At first, the plan to naturalise and include heritage players seemed promising—an innocent Mogwai, a step toward improving the national team. But somewhere along the way, the second and third rules were broken. The “water” of convenience was spilled, allowing falsehoods to multiply. Then came the “feeding after midnight”—attempts to cover, deny, or deflect responsibility. The Mogwai turned into Gremlins.

A lie, after all, cannot stand alone. It breeds more lies to protect itself. Each new deceit exists to fill the gaps of the last one. What began as a single falsehood becomes a web of confusion, half-truths, and misplaced blame. I am reminded of the Buddhist saying: “A liar is like a thief of trust.” In the Mahabharata, Yudhishthira’s one small lie unleashed a war that destroyed families and kingdoms. In the Bible, we are told, “Do not lie to one another.” And the Qur’an warns, “So woe to those who lie” (51:10). Across faiths, the message is the same: deceit multiplies until it devours the liar and all around him.

During that press conference, I sensed that those answering were not entirely free. They were trying to defend something that had already gone too far. Each vague response and evasive answer was another Mogwai spawning in the dark—another attempt to control what had already become uncontrollable.

It is time to stop feeding the Gremlins. FAM must face the first lie honestly. Admit the mistake, take full responsibility, and start again from truth. Malaysians can forgive mistakes, but not cover-ups. The longer we wait, the more these little monsters will multiply—gnawing away at trust, reputation, and the integrity of Malaysian football.

A single lie is lonely. It will breed many. But when we finally face it, the breeding stops. It is not too late for FAM to turn on the light, confront the monsters, and begin rebuilding with honesty and humility. Only then can our football- our shared pride, become something truly worth cheering for again.

I hope this episode in his life will not spoil his family and his Deepavali celebration. And may the spirit of Deepavali help not just S. Sivasundaram, but FAM too, to rise above the need to continue a lie—and achieve the spiritual victory of Dharma over Adharma, light over darkness, good over evil, and knowledge over ignorance.

Peace.

Anas Zubedy

Kuala Lumpur

 

Have a Meaningful Deepavali 2025 - WHY WORKING FROM HOME DOESN’T WORK FOR MANY

 

Have a Meaningful Deepavali

WHY WORKING FROM HOME DOESN’T WORK FOR MANY

While some thrive working from home (WFH) — especially those with disciplined habits, clear roles, and supportive setups — many, if not most, do not. Why?

1. Lack of Structure and Focus

The home can be full of distractions. Without the rhythm of regular office schedules, commutes, and colleagues, our focus weakens. Personal time seeps into work hours, and productivity quietly slips away. Focus is key to success.

2. Weaker Learning, Teamwork, and Shared Purpose

Work is not only about tasks; it is also about people. We learn through observation, casual conversations, and teamwork. Younger or newer staff lose these learning moments when working remotely. The mentorship and coaching that naturally happen in shared spaces are reduced. Over time, we learn less effectively and lose our sense of teamwork and shared purpose.

3. Loss of Culture and Connection

An office is not just a physical space; it is where company culture comes alive. Without face-to-face interaction, trust and belonging fade. People become isolated, less connected, and less loyal to their teams and mission.

4. Integrity and Ethics – Working Less Than Promised

Perhaps the most serious issue is ethical. Many who WFH end up giving less than they promised — attending to personal matters during office hours, working shorter days, or simply coasting. When someone is paid for eight hours but delivers only five, that income is no longer ethical.

For those who believe in God, morality, or karma, this is no small matter. It means we earn what is not rightfully ours — haram income for some, and bad karma for others. Work, whether done at home or in an office, is an act of trust. Breaking that trust breaks something deep within us.

It is best to be honest with ourselves and ask, “Am I really cut out to work from home?”

At zubedy, we help organizations build cultures of integrity, discipline, and accountability. Talk to us if you want your people to take ownership.

Let us add value,

Have A Meaningful Deepavali.

Peace, anas

Note:

TAN SRI DEVAKI AYATHURAI KRISHNAN (1923–2024) was a pioneer who broke barriers quietly but firmly, becoming Malaysia’s first woman elected to public office in 1955. Always serious and committed to her responsibilities, she never watched the clock. For her, work was not about hours; it was about purpose.  

 

IS ISRAEL PLANNING ANOTHER ATTACK ON IRAN SOON?

 

Recently, AIPAC launched what it calls, ironically, an “America First” advertising campaign — a rebranding exercise that seeks to present itself as an American-rooted movement. In this advert, AIPAC goes to great lengths to portray the United States and Israel as inseparable — as the Malay idiom says, “isi dengan kuku” (like flesh and nail).

Iran was once again mentioned, though this time more subtly — framed as part of a shared U.S.–Israel challenge. Yet beneath its polished tone, the ad carefully weaves the destinies of both nations together, wrapping Israel’s security narrative within the language of American patriotism.

I do not believe the United States — nor Trump himself — wants another war, especially with Iran. The Strait of Hormuz is far too critical to global trade and energy supply; any conflict there risks catastrophic economic disruption. But for Israel, Iran remains an existential threat — as the Twelve-Day War reminded us. Tel Aviv cannot accept a powerful adversary so close to its borders. And yet, Israel cannot act alone; it would need American firepower. Furthermore, with each passing day, Iran could reorganize its defense and war readiness — for example, improving its air power, which was notably lacking during the Twelve-Day War.

Could the current peace deals be a precursor to such a move — a way to decouple Iran from the Palestinian cause, which still enjoys broad global sympathy?

Would the timing of an attack, if it happens, be planned to avoid clashing with the U.S. midterm elections? Or conversely, could striking Iran be used to rally domestic support for Trump — with Iran once again cast as the convenient bogeyman?

Is such a war inevitable — merely a matter of time?

Most importantly, how can we work to prevent any war, especially one with Iran? The consequences — both immediate and long-term — would reverberate across the entire world.

Peace.

Anas Zubedy

Kuala Lumpur.

 

The FAM Fiasco Is More Than Meets the Eye

 

“It is better to lose than to cheat.”

The recent FIFA–FAM scandal is not just about football — it mirrors something much deeper within us: our national psyche. If we do not reflect and act on it, this pattern may lead us toward greater failures and even catastrophe.

As a nation, we have developed certain bad habits. These habits have been passed down from generation to generation, quietly shaping the way we think, work, and respond to challenges. Today, they have become strongholds of a negative culture — a Bad Kitaran that repeats itself across our institutions, communities, and hearts.

In this article, let us pause and ask ourselves a few honest questions. The answers may reveal why this scandal happened — and why similar ones keep happening. Have we failed to see that it is better to lose than to cheat? Have we lost our pride in growing and developing our own abilities, choosing instead to cheat to win? Are we so poorly in touch with our inner self that we can no longer be honest with ourselves first?

Our Negative Kitaran

What is a KITARAN?

A Kitaran, or “cycle,” refers to a repeating chain of events or behaviours that reinforce themselves over time, creating a loop. These loops exist in every organisation and community. Sometimes they drive improvement and innovation — a Positive Kitaran. But at other times, they lead to decline and decay — a Negative Kitaran.

What makes these cycles so powerful, and at times so dangerous, is that they often go unnoticed. Because we operate within familiar routines, we may not realise when we are trapped in a loop, repeating actions and decisions that no longer serve us. We tell ourselves that “this is how it’s always been done.” Over time, this habit becomes an invisible prison that limits our growth and blinds us to new possibilities.

The FIFA–FAM scandal is a painful but clear example of how our Negative Kitaran operates. It exposes the cultural and psychological habits that quietly drive us to repeat the same mistakes — not only in sports, but across many aspects of Malaysian life.

The Psychology Behind Our Negative Kitaran

At the root of our Bad Kitaran lies our high power distance. We have been conditioned to respect titles more than truth. We fear questioning those in authority, even when something is clearly wrong. From young, we are taught to obey rather than to think, to follow rather than to question. Over time, this deference becomes cultural — we keep quiet even when our conscience stirs. As a result, mistakes go uncorrected, and those in power rarely hear the truth they need to hear.

This fear of challenging authority is closely tied to our avoidance of conflict. We prefer peace on the surface to honesty in the heart. We choose comfort over correction, harmony over hard truth. But this false calm hides dysfunction. It allows rot to spread quietly beneath polite smiles.

Then there is our love for shortcuts. We chase quick wins rather than long-term strength. We want to look successful more than we want to be strong. We justify wrongs by calling them “technical” or “misunderstanding.” Over time, we lose the ability to distinguish right from wrong.

Because we rarely hold anyone accountable, blame becomes scattered. Everyone shares a little fault, so no one bears responsibility. We become reactive, only fixing problems when they explode — and when they do, we treat them as drama instead of lessons. Each new leader repeats old mistakes, convinced the problem began yesterday.

As this continues, public cynicism grows. When truth rarely wins, people stop believing it matters. We become comfortable in our silence, telling ourselves that nothing will change anyway. Deep inside, many of us also avoid facing our own flaws. We deny, deflect, or distract instead of reflecting. And when someone gives us feedback, we take it personally, turning it into issues of race, religion, or politics. This inability to handle truth — from others or from within — keeps us trapped in the same emotional loop as a nation.

What Can We Do?

We need to work on a few habits that create a Positive Kitaran.

Building the Positive Kitaran

A healthy nation begins where its people are willing to lose with integrity rather than win with deceit. When we are prepared to say, “I would rather fail honestly than succeed dishonestly,” we reclaim our moral centre. Winning through cheating destroys not only credibility but also the soul of the game — and the soul of the country. True strength is not measured by the scoreline, but by the honesty of the effort. When we can lose with dignity, we create a foundation for real growth and lasting respect.

We must also rebuild our sense of pride. Real pride does not come from trophies, rankings, or titles; it comes from steady growth — from developing our own skills, systems, and souls. When we cheat to look good, we remain small. But when we grow through patience and integrity, we become strong. Progress achieved honestly may take longer, but it lasts longer. Whether in football, business, or governance, growth through genuine effort is the only victory that truly matters.

The Good Kitaran begins within each of us. We cannot build honest systems if we are dishonest within ourselves. Being in touch with the self means having the courage to face our flaws without excuse or denial. Before we point fingers, we must ask, “What part of this problem lives in me?” A nation improves when its people are brave enough to look inward. When individuals become truthful with themselves, institutions naturally heal and strengthen.

To build a healthier culture, we must also stop the habit of blaming and deflecting whenever we are caught in mistakes or wrongdoing. The mature response to error is not denial or distraction — it is ownership. Taking responsibility is not a sign of weakness; it is the highest expression of strength. When we admit our faults, we learn, grow, and restore trust. When we deflect, we remain trapped in the same old cycle of shame and cover-ups. A Good Kitaran can only thrive when honesty replaces blame, and humility replaces ego.

In the Good Kitaran, truth stands above title. The moment we start believing that position determines right and wrong, we lose our moral balance. We must relearn to respect truth more than hierarchy. A junior who speaks honestly is worth more than a senior who hides the truth. A great nation is not one where leaders stand tallest, but one where everyone bows to the truth. When truth is above power, leaders become servants — and servants become the guardians of integrity.

Finally, we must train ourselves to listen to truth, not to who is saying it. Too often, in the old Bad Kitaran, we ask, “Who said it?” before deciding whether to listen. In the Good Kitaran, we ask, “Is it true?” When truth becomes our guide — not race, not religion, not rank — unity and wisdom follow naturally. The ability to accept truth even from those we dislike, and to reject falsehood even from those we admire, is emotional maturity at the societal level. It is the foundation of justice, fairness, and trust — the true marks of a healthy Malaysia.

Who Must Take the First Step?

All of us. No matter who we are — from national and state leaders to the rakyat jelata. Every time, all the time. Responsibility is not a burden reserved for others; it begins with each of us.

As for the FAM–FIFA issue, what would be exemplary is if Sports Minister Hannah Yeoh were to say, “As Minister, I take responsibility for ensuring this never happens again.” That single act of ownership would set the tone for the entire system. Instead, she has treated the scandal as a wake-up call for FAM alone, rather than for Malaysian sports governance as a whole. That subtle distinction matters — it keeps the ministry safe, but the system unchanged.

Hannah should be careful. More and more, DAP ministers and leaders are being seen as “Tai Chi Masters” — appearing on the ground, deflecting and blaming others instead of taking responsibility. Such behaviour mirrors the very Negative Kitaran we are trying to break.

I sincerely hope she will come forward with a stronger statement — one that acknowledges the ministry’s shared responsibility, apologises for failing to keep proper oversight, and commits to building a new Good Kitaran within her ministry. That would be true leadership: humble, accountable, and transformative.

Majulah Sukan Untuk Negara

Peace,
Anas Zubedy
Penang

 

HISTORY AS PLATFORM FOR UNITY

 

My friend Eddin and KJ launched a very pertinent podcast recently. It deals with our history. I hope you will support and watch them. This is the first episode. I consider this podcast more important than KELUAR SEKEJAP.

Click here: https://www.youtube.com/watch?app=desktop&v=l0_SQ59vhcE

Why?

We have been a nation for almost seven decades, yet we have not agreed on our history. We are like the six blind men and the elephant — each one sees history narrowly instead of seeing it as a whole.

To move forward, we need to agree on our history. We need to accept certain fundamentals and understand how we have evolved to be who we are today.

We must look at history from a larger perspective and use wisdom to accept it — whether it suits our liking or not. We have to look at the facts. We need to form a history with truth as our guide. To do that, we need to ponder these questions:

• When and where does our history start?
• What is the importance of the Proto-Malays to our history?
• How have the early Hindu and Buddhist influences affected our history?
• What are the significances of the Old Kedah Sultanate and the evolution of all the other Malay sultanates?
• What is the role of Islam in shaping the Malay sultanates, culture, and traditions?
• How did the Portuguese, Dutch, British, and Japanese colonization affect us — especially the British era leading up to the formation of our modern nation?
• What about the history of Sabah and Sarawak? How do they form a part of our current history?
• Where do we place the history of ordinary folks from every community — be they the majority or the minorities?
• Why did 1957 and 1963 happen? What is the meaning of 1957 and 1963? How do 1957 and 1963 colour our recent history?
• What does our Constitution say about our historical framework? How does our Constitution capture our history and turn it into a social contract for us to create new history?

I hope this podcast will deal with these questions in one way or another.

AGREEING ON OUR SHARED HISTORY

We are who we are today because of our shared history. To live in peace and progress, we need to agree on a shared history and understand it. Only then can we create a better and more united future.

As we reflect on history, we are still creating it. In creating history, we must decide what we want for our children and our children’s children. Our decisions today will create our tomorrow. Let us be wise.

It is crucial that we do not hold a myopic and naïve view that our nation simply emerged out of the blue in 1957, and thereafter in 1963, without accepting and appreciating its long, illustrious history that spans thousands of years. This attitude will rob and negate the history of the land and its people.

To do so, one would need to pretend that everything about Semenanjung Tanah Melayu before 1957, and Sabah and Sarawak prior to 1963, is irrelevant. This is the main obstacle to putting together a balanced, fair, and truly inclusive national history — and consequently affects how we see and interact with each other as its people.

WHAT MUST WE DO?

Let us understand, accept, absorb, and immerse ourselves in our history wholeheartedly — from the beginning of human migration to our evolution: from hunter-gatherers who practiced animism, shamanism, and ancestor worship, to the time when we were Hindus and Buddhists, and through the many hundreds of years till the present, when Islam became our main narrative.

When we do this with vigour, we will be able to appreciate how our early beliefs, Hinduism, Buddhism, Islam, and even Christianity have left socio-religious and cultural imprints on our ways of life and common shared values today.

Let us look at our national history in at least two main parts.

Firstly, our history before 1957 and 1963 — the Malay World — the history of the people of the Malay Archipelago that includes the Orang Asli and the natives of Sabah and Sarawak, which rightly has to be Malay-centric. At the same time, we must accept that the immigration history of our people from the east and the west is as real as the Malay-centric experience and forms part of our national history too.

Secondly, our post-Merdeka modern history that starts in 1957 and expanded, gaining depth and breadth in 1963 when Malaysia was born — our new history as its people.

We need to hold our Constitution as the just and balanced centre of reference that connects the dots between our past, present, and future. The constitutional provisions recognise the special position of the Malays and other natives — the Orang Asli, Sabahans, and Sarawakians — while at the same time safeguarding the rights and legitimate interests of the other communities. Islam is the religion of the Federation, but other religions may be practiced in peace and harmony.

Without constitutional provisions to ensure that their interests are protected, natives across the world will be helpless against demands for “equality,” because the descendants of colonial and immigrant communities tend to have a bigger advantage. Equality in the loose sense will favour the rich and powerful at the expense of the poor and weak — whether in terms of economic justice or in drawing the historical chronicles of the people.

Peace,
Anas Zubedy
Penang