UNITY IN DIVERSITY AND FLAG-RELATED MISSTEPS - MERDEKA 2025

 

Today, August 31st, is Merdeka Day—the day when the Jalur Gemilang waves proudly as our symbol of unity. On this day, we remember that we are one people, bound by one flag. Yet, in the days leading up to Merdeka, instead of drawing us closer, the flag somehow became a point of quarrel. A few flags hung upside down, a careless misprint here and there, and suddenly it turned into anger, blame, and even tit-for-tat across ethnic lines. What was meant to unite became a reason to divide.

We can do better. Mistakes will happen—sometimes out of ignorance, sometimes by accident. The question is not whether mistakes occur, but how we choose to respond. Do we lash out, or do we educate? Do we shame, or do we guide? Each of us has the power to decide, and our decision must draw strength from our unity in diversity.

I am reminded of my best friend, Jubal—a Catholic, a Christian—who left us two decades ago. He and I had a simple but powerful practice. When I was faced with a decision, he would ask me, “What would Prophet Muhammad do in this situation?” When it was his turn, I would ask him, “What would Jesus do in this situation?” We reminded each other of our compass, of the role models who shaped us. That habit helped us anchor our choices in values larger than ourselves.

Perhaps we can do the same now. Let us ask: What would they do in this situation?

What would Jesus do in this situation?
If Jesus saw someone mishandle the flag, he would likely say, “Forgive them, for they know not what they do.” He would teach us that mercy is more powerful than anger.

What would Buddha do in this situation?
If Buddha were here, he would tell us to remain calm. He would remind us that holding on to outrage only creates more suffering. Compassion is the wiser path.

What would Guru Nanak do in this situation?
If Guru Nanak faced this, he would call us to humility and oneness. He would remind us that the flag belongs to everyone, not to one race or religion, and that each of us is equal under its colors. He would point us back to Ik Onkar—that God is One, and that unity is the foundation of all creation.

What would Thiruvalluvar do in this situation?
If Thiruvalluvar, the Tamil sage, were present, he might recall his Tirukkural: “Offensive words bring grief, though uttered without intent.” He would tell us to respond with kindness, even when mistakes happen.

What would Lao Tzu do in this situation?
If Lao Tzu were among us, he would say: be like water. Gentle, patient, flowing around obstacles instead of crashing against them. True strength, he would remind us, lies in softness.

What would Prophet Muhammad do in this situation?
If Prophet Muhammad were here, he would choose mercy. He taught that gentleness is greater than harshness. He would correct the mistake, yes, but without shaming, and he would remind us that our duty is to bring hearts together, not to tear them apart.

So, on this Merdeka Day, let us not compete over who loves the flag more. Instead, let us live the values the Jalur Gemilang stands for—compassion, respect, humility, and unity. When mistakes happen, let us correct with patience. When others falter, let us remind with kindness. Only then will our flag truly remain what it was meant to be: a banner that unites all Malaysians.

We must remember what our goal was in the first place. Let us be reminded by these crucial words of the Tunku, our Father of Independence:

“We appreciate food instead of bullets, clothing instead of uniforms, houses instead of barracks.”

And,

“Our future depends on how well many different kinds of people can live and work together.”

HAVE A MEANINGFUL MERDEKA 2025

Peace,
Anas Zubedy
Kuala Lumpur

 

WHY ISLAM IS STRONG BUT MUSLIMS ARE WEAK – A QURANIC REMEDY

 

I attended a seminar on Islam and Scholarship some time ago. At one point, the speaker mentioned Shia Muslims. The man sitting behind me immediately whispered harshly: “Shia lak’nat’tul Allah” — “the Shias, may Allah curse them.”

Here was someone who looked decent, educated, and respectable. Yet, his spontaneous reaction to a fellow Muslim from another school of thought was one of hate, not peace. If this is how he reacts to his own brother in faith, how will he see Christians, Hindus, or Buddhists? What will his idea of justice look like if he ever has to decide over others?

This, in a nutshell, is why Islam is strong but Muslims are weak.

Islam is strong because its message is universal, inclusive, and just. Muslims are weak because we have allowed ourselves to become narrow, exclusive, and divided. Islam gives us the right framework. We, however, have set our default settings elsewhere.

Default Settings and Frameworks

Spontaneous reactions say a lot. They are windows into our hearts. They reveal how our minds are wired. They show the habits we have repeated for years until they have hardened into what I call our “default settings.”

But default settings do not appear overnight. They come from a framework. Our worldview, the spectacles we use to see life, the beliefs we hold as truth. With time and repetition, these beliefs form habits. Habits then become our instincts.

The Qur’an warns us of this danger. “No! Rather, their hearts have been rusted by what they used to earn” [83:14]. Repeated wrong actions cover the heart until it can no longer see clearly. Elsewhere Allah says, “When they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people” [61:5]. Habitual deviation reshapes the heart’s default setting away from guidance.

Islam is strong because its framework is clear: unity, justice, inclusivity. Muslims are weak because our frameworks have shifted. Instead of drawing from the Qur’an, many of us draw from cultural bias, inherited prejudice, or sectarian rivalry. And so when the moment comes, when we react without thinking, our responses reveal weakness, not strength.

If Muslims are serious about becoming strong again, we must start here: reframe our worldview, and reset our default settings.

Approach and Limitations

Guide us to the straight way [Qur’an 1:6].

The way forward is not complicated.

First, we must shift our worldview of God, religion, and the hereafter. From exclusive to inclusive.

Second, we must admit that the weakness is not only about Muslims versus others. Sometimes it is Muslim versus Muslim. Sectarian hostility is often sharper than interfaith conflict.

Third, because this is addressed to Muslims, my arguments must rest on the Qur’an. A Muslim is answerable to the Qur’an [6:19; 16:64; 7:158; 5:44]. It is in the Qur’an that we will find the remedy.

Fourth, change is like in business and organizations. Big speeches don’t change people. Small, consistent acts do. If you buy into the idea, and you practice it in your family and circle of influence, change has already begun.

Finally, this is only a short article. It cannot cover everything about resistance, processes, or leadership. But it can serve as a starting point — a trigger.

The Core Message

Had Allah willed, He would have made you one community. But [He willed otherwise] to test you in what He has given you. So compete with one another in good works. To Allah you will all return, and He will inform you about that over which you differed. [Qur’an 5:48].

Islam is strong because it does not monopolize God. It opens its arms to all who seek Him sincerely.

Verily, this community of yours is one single community, since I am the Sustainer of you all. Worship, then, Me alone! But men have torn their unity wide asunder… [Qur’an 21:92–94].

Muslims are weak because we try to monopolize God. We reduce salvation to group membership. We curse one another – even among Muslims. We draw lines. We harden our hearts.

The Qur’an is clear:

• Righteousness, not labels, is the criteria [2:177].
• Faith and deeds, not affiliation, determine reward [22:67; 7:26].
• Unity under God, not monopoly over Him, is the essence of religion.

The Qur’anic Case for Strength

Mawlana Abul Kalam Azad once wrote:

“The unity of religion forms the primary basis of the Qur’anic call. Everything else rests on it. Yet no truth has been more sidelined than this.”

Islam is strong because the Qur’an insists that messengers were sent to every people [40:78]. Muslims are weak because we act as if Islam began with the Arabs. Islam’s history is world history, not Arab history.

Islam is strong because the Qur’an commands us to accept all messengers equally [4:150–153]. Muslims are weak because we pick and choose, cursing even other Muslims.

Islam is strong because Prophet Muhammad ﷺ was sent as the seal, not the founder [33:40]. Muslims are weak when we forget this, reducing Islam into an ethnic inheritance.

Islam is strong because Allah Himself named us “Muslims” long before Muhammad  [22:78]. Muslims are weak when we place more importance on sectarian labels — Sunni, Shia, Salafi, Sufi, etc — over the name Allah gave us.

Islam is strong because it protects all houses of worship where His name is remembered [22:40]. Muslims are weak when we act as if only our own houses of worship are valid.

Islam is strong because it declares salvation for any who believe in God, the Last Day, and do good [2:62; 5:69]. And only Allah is the Master of the Day of Judgement [1:4]. Muslims are weak when we judge others instead of leaving judgement to Allah.

The Effects of Weak Frameworks

The signs of our weakness are everywhere.

• Sadaqat is denied to non-Muslims even though the Qur’an allows it [9:60].
• Sympathy is measured by community instead of humanity.
• Cursing fellow Muslims from a different school of thought has become second nature.

This is what happens when Muslims abandon the strength of Islam — which is simply to follow the Prophet, who believes in Allah and His words:

“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger of Allah to you all, to Him belongs the dominion of the heavens and the earth. There is no god except Him; He gives life and causes death.’ So believe in Allah and His Messenger, the unlettered Prophet who believes in Allah and His words, and follow him that you may be guided and successful.” [Qur’an 7:158].

The Remedy: Four Steps plus One

If we want to reset our default settings and become strong again, we must follow the path the Qur’an lays before us. I call it the Four Steps plus One.

1. Knowledge
   Ignorance weakens. Knowledge strengthens. Read. Learn. Understand your own tradition and others. Islam began with Iqra’ — Read in the name of your Lord who created [96:1].
2. Attitude
   Weak Muslims are tossed around by events. Strong Muslims anchor themselves in justice and confidence.

“So do not lose heart, nor fall into despair — for you will be superior if you are true believers.” [3:139].

3. Individual Behavior
   Knowledge and good intentions are not enough. Weak Muslims stop at theory. Strong Muslims act. They form habits. They make inclusivity instinctive.

“And say, ‘Do [as you will], for Allah will see your deeds, and [so will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.’” [9:105].

4. Group Behavior
   Groups change when individuals change. Weak groups are only collections of weak individuals.

“Let there arise from among you a community inviting to all that is good, enjoining what is right and forbidding what is wrong, and it is they who will be successful.” [3:104].

Plus One: Awareness
Everything begins with awareness. It sparks knowledge, reshapes attitudes, and transforms behavior. Without awareness, we stay stagnant. With awareness, we awaken.

“God does not change the condition of a people until they change what is in themselves.” [13:11].

Conclusion

“Unto every community We have appointed [different] ways of worship… Do not let this draw you into disputes. Call them all to your Sustainer: for you are indeed on the right way.” [22:67].

Islam is strong. It is inclusive, just, and universal. Muslims are weak because we try to monopolize God, divide ourselves, and ignore the Qur’an’s vision.

The Qur’anic remedy is clear:

• Stop monopolizing God.
• Stop fighting over labels.
• Reset our frameworks towards inclusivity.
• Rewire our default settings through knowledge, attitude, behavior, and awareness.

Change begins with us. Strength begins with us. Not in slogans but in small, instinctive reactions of daily life. When justice and inclusivity become our default, Muslims will again reflect the strength of Islam.

“O you who believe! Be steadfast in upholding equity, bearing witness to truth — even against yourselves or your kin. Do not let hatred lead you astray.” [4:135].

And let us remember:

“Indeed, those who have divided their religion and become sects — you, [O Muhammad], are not associated with them in anything. Their affair is only left to Allah; then He will inform them about what they used to do.” [6:159].

Islam is strong. Muslims can be strong again. The Qur’an is the remedy.

Anas Zubedy

Kuala Lumpur

UNITY IN DIVERSITY AGAINST CORRUPTION

Unity in Diversity is more than just a slogan we repeat.

It is not only about visiting one another during festivals, enjoying each other’s food, or watching cultural performances. These are wonderful expressions of who we are as Malaysians, but if we stop there, our unity will remain shallow. True Unity in Diversity must go deeper. It must rest on a shared moral compass—on the values we choose to uphold together: justice, honesty, fairness, and integrity.

In Malaysia, we already see glimpses of this spirit. We respect one another’s beliefs. We greet each other in times of joy and comfort one another in times of difficulty. But if we want to make our unity strong and lasting, we must ground it in ethics. Our traditions, across faiths and cultures, are clear: CORRUPTION IS POISON. It destroys trust, divides communities, and robs future generations. To be truly united in diversity, we must stand together against corruption.

THE TIRUKKURAL, the Tamil classic, is firm and uncompromising. It condemns bribery and unjust rule without hesitation. A judge who accepts bribes is compared to a scale that weighs unevenly. A king who rules without justice will lose both his kingdom and his fame. Even a single act of corruption, says the Tirukkural, carries the seeds of ruin for both the individual and the state (546–549).

THE GURU GRANTH SAHIB speaks with the same clarity. Those who are corrupt and greedy, it tells us, will lose their honour. “The unjust acquire wealth by fraud, but they will depart naked and dishonoured” (SGGS 790). Corruption is not only a crime against society; it is also a spiritual poison. It is rooted in ego and greed. The Sikh way reminds us of the antidote: to work honestly, to share what we have, and to remember God. Dignity comes not from exploiting others but from living truthfully in service to humanity.

CONFUCIUS, IN THE ANALECTS, describes corruption as the pursuit of profit over righteousness. “The gentleman understands what is moral. The small man understands what is profitable” (Analects 4:16). He warns that a corrupt government may produce fear, but never respect. Only leaders who govern by virtue will inspire goodness in their people (Analects 2:3). The wisdom of Confucius is a timely reminder: corruption in leadership does not just harm individuals—it weakens the foundation of society itself.

THE DHAMMA of the Buddha explains corruption as greed in action. In the Cakkavatti Sihanada Sutta, the Buddha warned that when rulers fail to govern justly, crime and chaos soon follow. The Dhammapada tells us that “the unjust man prospers for a time by fraud, but in the end he falls into ruin” (Dhp 69). Corruption may bring short-term gain, but it multiplies suffering and binds us to endless cycles of craving and dissatisfaction (Dhp 334). For Buddhists, corruption is not merely a weakness—it is a karmic chain that spreads misery to all.

THE BIBLE, too, is clear. “Do not accept a bribe, for a bribe blind those who see and twists the words of the innocent” (Exodus 23:8). It warns us that “the love of money is the root of all kinds of evil” (1 Timothy 6:10). Jesus condemned the corruption of religious leaders who looked pious on the outside but neglected justice, mercy, and faithfulness (Matthew 23:23). For Christians, corruption is not only dishonesty—it is a betrayal of God’s trust and a denial of His justice.

Finally, THE QUR’AN places corruption (fasad) among the gravest of sins. “Do not consume one another’s wealth unjustly or send it [in bribery] to the rulers … while you know it is unlawful” (2:188). “Indeed, Allah does not like corrupters” (28:77). The Qur’an speaks directly to those who excuse themselves by saying they are reformers: “Unquestionably, it is they who are the corrupters, but they perceive it not” (2:11–12). In Islam, corruption is not just a crime against people; it is a rebellion against God and a corrosion of faith itself.

When we listen carefully, all these voices—the Tirukkural, the Guru Granth Sahib, the Analects, the Dhamma, the Bible, and the Qur’an—speak together in shared values. They come from different lands and different peoples, but they stand shoulder to shoulder in rejecting corruption. They remind us that greed and dishonesty destroy trust, poison society, and dishonor the human spirit.

Here in Malaysia, Unity in Diversity must mean more than sharing food, festivals, and traditions. It must mean standing together against corruption, guided by the values that all our faiths teach us. If each of us—in our homes, in our workplaces, and in our public life—chooses integrity over bribery, fairness over exploitation, and justice over greed, Malaysia will stand tall. We will be a people enriched by our diversity, and bound together by a moral compass that rejects corruption in all its forms.

“Help your brother, whether he is an oppressor or oppressed.” They said: ‘O Messenger of Allah, we help him when he is oppressed, but how do we help him when he is an oppressor?’ He replied: “By stopping him from oppressing others.”

– Prophet Muhammad

Let us, as Malaysians, embrace our diversity as a gift and unite in doing good—living truthfully, acting justly, and building together a nation free from corruption.

Peace,

Anas Zubedy

Penang

UNITY IN DIVERSITY AGAINST HYPOCRISY AND LYING

We come from different cultures, histories, and faiths. Yet, on one important truth, humanity speaks with one voice: hypocrisy and lying destroy us. They corrode trust, hollow out the soul, and weaken the bonds that hold families, communities, and nations together. Across time and traditions, we are reminded that without truthfulness, no relationship, no society, and no spiritual journey can endure.

The BIBLE reminds us that God detests lying lips (Proverbs 12:22). Falsehood is described as the devil’s “native language” (John 8:44). Hypocrisy is when we profess faith but betray it in our deeds. Jesus rebuked those who honored God with their lips while their hearts were far from Him (Matthew 15:7–8). He likened hypocrites to whitewashed tombs—beautiful outside but rotten within (Matthew 23:27–28). Here, lying and hypocrisy are inseparable from sin, while truth leads us closer to God.

Confucius, through the ANALECTS, taught that sincerity is the heart of social harmony. Words must match deeds. When our speech outpaces our actions, shame follows. Fine words and pretension, he said, rarely accompany virtue. Trust is the foundation of friendship and of states. Without trust, society cannot endure. Hypocrisy is therefore not just a personal failing—it endangers the very stability of our communities.

The DHAMMA of the Buddha is clear: falsehood is not a small fault, but the root of suffering. Lies corrupt the mind, feed delusion, and plant the seeds of karmic debt. Hypocrisy is living with a double face—claiming virtue while hiding vice. The Dhammapada warns that liars fall into suffering and hell, and that words without action are empty. Yet even a single true word can bring peace. Truth is medicine for inner conflict; it is the path to liberation.

The GURU GRANTH SAHIB teaches that falsehood is poison. It clouds the mind, distances us from the Divine, and robs us of peace. Hypocrisy is outward ritual without inner devotion. Worship without love of Naam is wasted. Only truth abides, and only those who live truthfully draw near to Waheguru. The scripture reminds us: “Truth is high, but higher still is truthful living.” To live truthfully is the measure of a person’s soul.

The TIRUKKURAL, the Tamil classic, says truth is the root of all virtue. It sustains harmony, builds character, and leads to greatness. Lies, even when they bring temporary gain, only end in disgrace. Hypocrites may wear the form of men, but lack true manhood. “What is truth? Speech that harms none.” In this tradition, truth is both a personal discipline and a duty to society.

And finally, the QUR’AN links lying and hypocrisy in the strongest of terms. Hypocrites are liars (63:1), their existence a deception (2:8–9; 4:142). Lies sustain hypocrisy (9:56; 16:105). Repeated lying hardens into hypocrisy, until truth and falsehood blur together (2:11–12; 2:42). The Qur’an warns that hypocrisy corrodes faith itself. To live in truth is therefore not just a moral choice—it is the essence of belief.

When we listen carefully, all these voices—the Bible, the Analects, the Dhamma, the Guru Granth Sahib, the Tirukkural, and the Qur’an—speak in unison. They may come from different lands and different peoples, but they stand shoulder to shoulder against hypocrisy and lying. They affirm together that truth is sacred, hypocrisy destroys, and lying is poison.

In Malaysia, we are blessed with this diversity of traditions. Christianity, Buddhism, Islam, Hinduism, Sikhism, Confucianism, and Tamil wisdom live side by side. Each of them calls us to truth and warns us against hypocrisy. If we stay true to our faiths and traditions, we can resist the culture of lying and double standards that weakens our society. When we choose honesty in our words, sincerity in our deeds, and integrity in our leadership, we not only honor our religion but also strengthen our unity as Malaysians.

Unity in diversity is not only about celebrating festivals or enjoying one another’s food. It is about living by a shared moral compass. If each of us—in our homes, our workplaces, and in public life—chooses truth over falsehood, sincerity over pretense, and integrity over hypocrisy, Malaysia will stand tall. We will be a people who embody the wisdom of our traditions, enriched by diversity, and bound together by truth.

As the Qur’an reminds us:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (49:13)

Let us, as Malaysians, embrace our diversity as a gift, and unite in doing good—living truthfully, acting sincerely, and building together a society free from hypocrisy and lies.

Peace,

anas

HYPOCRISY, LYING AND THE TIRUKKURAL – a short note.

In the Tirukkural, truth is the root of all virtue.

It sustains character, preserves harmony, and leads to greatness.

Falsehood is poison to society.

It destroys trust, brings shame, and cuts off the good fruit of life.

Hypocrisy is words without virtue.

It is speech divorced from righteousness, a mask that cannot endure.

Truthfulness is the foundation of all virtues (Tirukkural 297).

Even falsehood that brings gain will bring endless disgrace (Tirukkural 294).

The false-hearted wear the form of men but lack true manhood (Tirukkural 281).

What is truth? Speech that harms none (Tirukkural 291).

Peace,

anas

HYPOCRISY, LYING AND THE GURU GRANTH SAHIB – a short note.

In the Guru Granth Sahib, falsehood is poison.

It clouds the mind, distances one from the Divine, and destroys peace.

Hypocrisy is outward show without inner devotion.

It is ritual without sincerity, worship without love of Naam.

Such a life is wasted, for truth alone abides —

and only those who live in truth draw near to Waheguru.

Truth is high, but higher still is truthful living (SGGS 62).

Those who speak falsehood shall fall into hell (SGGS 306).

The world is in delusion through hypocrisy; only truth leads to liberation (SGGS 466).

By speaking false, one’s honor is lost, and the soul suffers (SGGS 488).

Peace,

anas

HYPOCRISY, LYING AND THE ANALECTS – a short note.

In the Analects, false words are marks of small men, not the noble person.

Speech without sincerity deceives others and corrupts the self.

Hypocrisy is words without matching deeds.

It is the appearance of virtue without its substance, which Confucius called shameful.

Such a life cannot sustain trust. And without trust, neither friendships nor states can endure.

Fine words and an insinuating appearance are seldom associated with true virtue (Analects 1:3).

The superior person is ashamed if his words exceed his deeds (Analects 14:27).

Clever words and a pretentious manner rarely accompany benevolence (Analects 17:17).

Without trust, a state cannot stand (Analects 12:7).

Peace,

anas

HYPOCRISY, LYING AND THE BIBLE – a short note.

Every hypocrite is a liar, though not every liar is necessarily a hypocrite.

In the Bible, lying is condemned as sin.

It corrupts the heart, blinds the soul, and distances us from God.

Hypocrisy is its companion—professing faith while denying it in deed.

It is worship in lips but not in life, a mask of religion without truth.

Such a life breeds confusion, guilt, and judgment—

in this world and before God.

God detests lying lips (Proverbs 12:22).

Lying is the devil’s native language (John 8:44).

Hypocrites honor God with words but not hearts (Matthew 15:7–8).

Hypocrisy is like whitewashed tombs—beautiful outside, corrupt inside (Matthew 23:27–28).

Liars have no place in the eternal city (Revelation 21:8, 27).

Peace,

anas

HYPOCRISY, LYING AND THE DHAMMA

In the Dhamma, falsehood is not a small fault—it is a cause of suffering.

Lies corrupt the mind, sow delusion, and bind us to unwholesome states.

Hypocrisy is living with a double face, claiming virtue while hiding vice.

It is a mask of words without practice, a life out of harmony with truth.

Such a life breeds inner conflict and karmic debt, leading only to suffering—

in this life and beyond.

Liars fall into suffering and hell (Dhammapada 306, 176).

Words without action are empty (Dhammapada 19).

Many useless words mislead; one true word brings peace (Dhammapada 100).

Peace,

anas

HYPOCRISY, LYING AND THE QURAN – a short note.

Every hypocrite is a liar, though not every liar is necessarily a hypocrite. Hypocrisy is a state of being—living a life of lies—while lying is often the tool that sustains it. In politics, in business, even in family life, repeated lying eventually breeds hypocrisy, until the line between truth and falsehood disappears.

- Hypocrites are liars (63:1).

- Their whole existence is a deception (2:8–9; 4:142).

- Lying sustains hypocrisy (9:56; 16:105).

- Habitual lying breeds hypocrisy (9:77).

- Truth and falsehood collapse into confusion (2:11–12; 2:42).

Peace, anas

HOW EARLY UMNO LEADERS UNDERSTOOD THE DIFFERENCE BETWEEN RACIAL AND RACIST

"Our future depends on how well many different kinds of people can live and work together." — Tunku Abdul Rahman, Bapa Malaysia.

In Malaysia, the question is often framed as: Are you first a Malay, Chinese, Indian, or Malaysian? Some insist that ethnicity must come first. Others argue that citizenship should be above all else.

But perhaps we are asking the wrong question. Ethnicity and nationality are not in competition. One describes our heritage, the other our belonging. To be proud of being Malay, Chinese, Indian, Dayak, Kadazan, or Iban does not contradict being Malaysian. In truth, we can and must be both.

Unfortunately, politics thrives on false choices. The same voices that ask whether we are “Malay or Malaysian first” may soon demand to know if we are “Malaysian or Muslim, Christian, Hindu, or Buddhist first.” The aim is not clarity, but division.

Like a wicked man who asks a child, “Do you love your mother or father more?”, they plant seeds of doubt and pain where none should exist. The child, confused and torn, does not realise that he is being manipulated into betraying what should be natural: equal love for both parents.

When translated into our politics, “mother” and “father” become “ethnicity” and “citizenship.” The outcome is a divided society. And the wicked man—political opportunism—walks away with satisfaction.

Realpolitik and Malaysian Stability

If we are honest with ourselves, Malaysia will remain bound to race-based politics for some time. This is the reality we must deal with, not deny. Instead of pretending otherwise, we should work to ensure that it evolves in ways that strengthen rather than fracture our nation.

For that reason, it is dangerous when the majority community—the Malays—find themselves split into two, three, four, or more competing parties. No country thrives when its political centre is broken into fragments. Stability requires a strong and credible Malay-led party. But such a party must not merely exist to secure Malay votes.

It must return to the spirit of early UMNO leadership—men and women who, while firmly rooted in their community, were accepted as leaders by all Malaysians: Chinese, Indians, Sabahans, Sarawakians alike. They understood the line between being racial and being racist. They drew strength from their base but applied power as Malaysians.

They were measured, inclusive, and pragmatic. They sought realpolitik not for narrow gain, but for national balance. In their leadership, the Malays saw protectors, and the non-Malays saw partners. That equilibrium is what made Malaysia possible.

The pressing question is: Which Malay party today will rediscover this formula? UMNO? Bersatu? Pejuang? PAS? Whichever it is, the first to take this step will not only gain my vote—but, I believe, the trust of many others who long for leaders capable of being both racial in base and Malaysian in spirit.

Beyond the Wicked Question

We Malaysians must learn to recognise the traps being set for us. When asked, “Are you Malay or Malaysian first?” we must answer as the child should have answered the wicked man: I love them both, equally and fully.

Our future depends on refusing false choices. It depends on leaders who know that ethnicity and nationality can coexist. It depends on us being smart enough not to fall into the wicked man’s game.

Because if we allow that seed of division to grow, the harvest will not be unity, but brokenness. And Malaysia is capable of better than that.

As Tunku reminded us, our future depends on how well many different kinds of people can live and work together.

In short, it Is OK to Be Racial, But Not Racist.

Peace,

Anas Zubedy

Penang.

 

STOP A BULLY TODAY, PREVENT A CORRUPT LEADER TOMORROW

 

Bullying is a sad social problem that scars individuals, families, and communities. It can cause long-term psychological trauma, physical harm, and in extreme cases, even death. The tragedy of bullying is that it not only destroys lives in the present but also plants seeds of dysfunction that can corrupt the future of society.

Bullying is not a uniquely Malaysian issue. It is a global concern, taking place in schools, workplaces, and public life across the world. But Malaysia has had its own heartbreaking cases that highlight how serious the problem can be.

One recent example is Zara Qairina Mahathir, a 13-year-old in Sabah who died in July 2025 after alleged bullying in her school dormitory—a case that sparked nationwide outrage, suspicions of a cover-up, and allegations of protection for perpetrators from influential families.

Another is Naval Cadet Zulfarhan Osman Zulkarnain, who in 2017 was brutally tortured with a steam iron by fellow students at the National Defence University and later died, with six attackers eventually sentenced to death in 2024. Both cases reveal the devastating consequences of unchecked bullying and the urgent need for accountability and stronger safeguards.

These are only the high-profile cases that made national headlines. The sad reality is that there are countless other bullying incidents in Malaysia that go unnoticed. Many victims suffer in silence, bearing psychological scars, dropping out of school, or carrying trauma into adulthood. When we look at these patterns, we begin to see why bullying can be described as the “training ground” for corruption.

What is the link between bullying and corruption?

At its core, both bullying and corruption share the same DNA: the abuse of power when accountability is absent. In bullying, the stronger—physically, socially, or institutionally—prey on the weaker. In corruption, those entrusted with authority misuse public trust for private gain. Both thrive where power is unchecked.

They also share a culture of silence. Bullying victims often stay quiet out of fear, shame, or the belief that nothing will change. In corruption, whistleblowers face retaliation, job loss, or even physical danger. This silence allows abuse to spread and become normalized.

Another parallel lies in the networks of protection. Bullies are sometimes part of popular groups or influential families who shield them from consequences. Similarly, corrupt politicians or business leaders often rely on connections and patronage to escape justice. In both settings, accountability is bent or broken by social and institutional shields.

Finally, both bullying and corruption erode trust. In schools, students stop trusting teachers, parents, or systems that fail to protect them. In society, citizens lose faith in government when corruption is covered up. This breakdown of trust weakens institutions at every level, making it harder to build a just and functioning society.

For this reason, bullying is more than just a “childhood problem.” It is, in many ways, the training ground for corruption. A bully learns early that abuse of power works—especially if one has protection. If society fails to correct this behavior in schools, the bully grows into adulthood carrying the same mindset into politics, business, and public service. Unchecked school bullying, therefore, is not just a social issue; it is a pipeline to systemic corruption.

What is to be done?

Bullying will never be eradicated completely, but it can be minimized when families, schools, communities, and government work together. The aim is to create a culture where bullying is neither tolerated nor normalized. This requires consistent action at every level, but most importantly, it begins with leadership that embodies responsibility and integrity.

As Caliph ʿUmar ibn al-Khaṭṭāb once said, “If a mule were to stumble on the road, I fear that Allah would ask me, ‘Why did you not pave the way for it, O ʿUmar?’” This standard of leadership—where even the suffering of the smallest is a leader’s responsibility—is the very opposite of the culture of impunity that fuels bullying and corruption.

The key takeaway is clear: bullying and corruption are two sides of the same coin, both representing the misuse of power when accountability is absent. Tackling bullying in schools is not only about protecting children—it is about building a society free of corruption in the future. The question remains: Are our leaders prepared to embrace such deep accountability as ʿUmar did—or are we raising a future of corrupt leaders?

STOP A BULLY TODAY, PREVENT A CORRUPT LEADER TOMORROW.

Peace,

Anas Zubedy

Core Team Member

#RasuahBusters Malaysia