Category: globalisation

By M. Bakri Musa

Chapter11: Embracing Free Enterprise

Malaysian Capitalism

Moral Arguments For Free Trade

Daniel Griswold of the conservative Cato Institute in Washington, DC, argues that free trade is morally right, quite apart from the benefits that accrue upon the participants. Free trade respects individual dignity and sovereignty. When one engages in honest work, one has the basic right to enjoy the fruits of one’s labor. No authority has the power to forbid someone from exchanging the fruits of that labor with something else produced by another person, whether that person is in the next village or across the globe. Ibn Khaldun first expressed these views in the 14th Century. Protectionism is just another form of stealing; taking from one group of people (consumers) and giving the spoils to another (usually domestic producers and others who are politically powerful).

Free trade also encourages individuals to cultivate moral virtues. To be successful in trade, one must be reliable and provide the goods and services that are needed and at a price that is affordable. Rewards go to those who are trustworthy, reliable, and deliver on their promises. These are the same qualities that are regarded as virtues in any religion. For Muslims, it is instructive that Muhammad (pbuh) was a trustworthy merchant who brought great profits to his employer before he received his prophethood.
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By M. Bakri Musa

Chapter11: Embracing Free Enterprise

Let there be amongst you traffic and trade by mutual goodwill.
—Surah An-Nisaa (The Women) (4:29)

When you are lost, goes an old Malay saying, revert to the source. That seems to be Malaysia’s new economic strategy following the Asian economic crisis of 1997. Buffeted by the turmoil of globalization and open markets, Malaysians yearn for the simpler days of fixed exchange rates and controlled commerce. Some even suggest regressing to the old days of bartering! But as in the jungle, the path back is often overgrown, and one could just as easily get lost in retreating. Malaysia is better off preparing for the new realities of open markets and globalization, instead of retreating to some imagined good old days of yore.

With the collapse of communism free enterprise remains the only viable economic system. It is successful because it has proven to bring the greatest prosperity to the largest number of people. Many have sought a “third way,” a mid course or a bridging between free enterprise and state planning. Alas, there is no such alternative.
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By M. Bakri Musa
Chapter 10: Freedom, Justice, and the Law

No person is perfect enough to be entrusted with the liberty and dignity of others.
—Mahmoud Mohamed Taha (1909-1985)
Sudanese Reformist, executed by his country’s military rulers.

I was visiting Malaysia after being away for many years. It was right after the race riot of 1969. The streets were still deserted, and I was driving with my father when we came upon a stop sign at an intersection. I duly stopped, looked around, and finding no oncoming traffic, proceeded.

My father asked why I stopped, and I responded that there was a stop sign. Startled by the unexpected question, I looked back to find him in a pensive mood, his face tilted, and his eyes looking far into the distance. After a long pause, he matter-of-factly murmured, “That is why the West is so advanced. People there obey the law even when no one is watching!”
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By M. Bakri Musa

Chapter 9: Islam in Malay Life

Reform in Islam

Islamic Financial Intermediaries (Cont’d)

IFIs thrived in the first few centuries of Islam not because those early Islamic thinkers had found a magic way to dispense with the cost of funds and returns on investments, rather they used different terms (or more crudely said, put a different spin on the issue) to circumvent interests payments and earnings.

The modern version of Islamic banks was resurrected only in the last few decades. Despite its recent rebirth, its popularity has soared both in Islamic and non-Islamic countries. This recent history should serve as a ready caution. The system has not been tested. The system of auditing, accounting, and regulating has not been standardized. What I fear most is that should Islamic banks fail in an economic crisis, it would not only aggravate the situation but also set back people’s trust in them. That in turn would severely shake Muslim’s trust in their religion.
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By M. Bakri Musa

Chapter 9: Islam in Malay Life

Reform in Islam

Islamic Economics

The success and vitality of the modern economy is based on the availability of credit. It is credit that makes the economic world spin smoothly. “Credit is the vital air of the system of modern commerce,” observed Daniel Webster. “It has done more, a thousand times, to enrich nations, than all the mines of all the world.” A plaque on Wall Street, the heart of American capitalism, declares, “Credit: Man’s Faith in Man.” Credit is predicated on the promise that it will be repaid.

Shakespeare’s words in Hamlet, “Neither a borrower, nor a lender be: For loan oft loses both itself and friend….” is only true if we do not repay our loans and the gratitude that goes with them. Indeed not repaying our debts can give rise to even worse consequences, as victims of the mafia and triads will testify. Even threats of defaulting can be devastating, as Argentina is now discovering.
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By M. Bakri Musa

Chapter 9: Islam in Malay Life

Reform in Islam

Islam is fortunate in that right from the very beginning it has a tradition of revival and reform. A tradition of the prophet has it that Allah will send every so often unto each ummah those who will renew the faith. Implicit in this hadith is the recognition of a community’s dynamism. The great Muslim reformists of the 19th and early 20th Centuries were handicapped because their native lands were under Western colonization. Many were necessarily consumed with the battle to free themselves from colonialism and by association, Western influences.

They understandably regarded the West as an enemy of Islam. Nonetheless despite such burdens, reformists like Muhammad Abduh of Egypt and Pakistan’s Muhammad Iqbal were able to forge a new understanding and insight into Islam. While many reformists of his time were consumed with the futile effort of trying to bring Islam back to its glorious past, Iqbal was forward looking. He rightly distinguished between the eternal and immutable principles of the Quran on the one hand, and those laws, regulations, and practices that were the products of human interpretation.
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By M. Bakri Musa

Chapter 9: Islam in Malay Life

Shari’a in a Plural Society

The issue of the Islamic state is needlessly consuming the energy of many Malaysians, Muslims and non-Muslims alike. It is also the platform of the Islamic Party (PAS), its reason for being. Yet when challenged on the specifics, PAS is sorely unprepared. Surely after championing the issue for the past half a century, its leaders should have a pretty clear idea of their goals. If by Islamic state they mean one based on the ideals of justice and morality of the Quran, then all Muslims and many non-Muslims would agree. But if they want a state based on the Shari’a (Islamic law) in its current form, many Muslims and certainly all non-Muslims would demur.

The Shari’a took three centuries to formulate and consumed the best intellectual talent of the Muslim world at the time. Although based on the Qur’an and sunnah (ways of the prophet), the Shari’a remains the creation of mortals and as such, carries all the imperfections implicit in such endeavors. For Muslims to ascribe to it the reverence and perfection reserved only for the Quran means that we ascribe those very same qualities to the mortals who crafted the Shari’a.
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By M. Bakri Musa

Chapter 9: Islam in Malay Life

Authoritative Versus Authoritarian Ulamas and Scholars

Then there are such irrelevant issues as who can and cannot partake in these debates. There are those ulamas and scholars who feel that only they are qualified enough to partake in such heavy issues. There rest need merely follow their dictates. They are not so much authoritative as much as authoritarian, to use Khalid El Fadl’s words.

It reminds me of the bad old days of imperious doctors who behave like Gods; their utterances and decisions cannot be challenged, least of all by the laity. Thank God, those days are gone. Today physicians fully engage their patients and they in turn participate fully in decisions affecting themselves. The seeking of second and alternate opinions is now standard practice.

Take the issue of Islamic scholars, another very contentious one. Much of the confusion and the ensuing controversies revolve around the different meanings of basic terms. I can best illustrate this by using the example of surgical scholars. In the academic department I was once associated with, among my colleagues were a veterinary doctor, a biochemist, and an engineer. In standing, pay and prestige, these professors of surgery were no different from the other “operating” professors of Continue reading “Malaysia in the Era of Globalization #72”

By M. Bakri Musa

Chapter 9: Islam in Malay Life

Religion must act as the lights do in a car, and not as the brakes do.
—Abdolkarim Soroosh, Contemporary Iranian Philosopher

Islam is Malaysia’s state religion. It permeates all aspects of Malaysian life, for Muslims and non-Muslims alike. In this chapter I will examine the impact of Islam on law, education, and economics. These are the three major areas that have the greatest impact on the ability of Malaysians generally and Malays in particular at meeting the challenges of globalization.
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By M. Bakri Musa

Chapter 8: Culture, Institutions, and Leadership

Lack of Checks and Balances in Malaysian Leadership

One unhealthy trend in the Malaysian leadership is the increasing concentration of power and the consequent absence of checks and balances. Invariably this leads to the lack of accountability and potential abuse. It is not so much that power tends to corrupt and absolute power corrupts absolutely, as Lord Acton had put it, rather we do not have a system that prevents the inherently corrupt from becoming powerful.

Consider that Mahathir is not only the chief executive (Prime Minister) of the country; he is also the leader of his party, chairman of a number of government corporations, as well as being the finance minister! With the lack of an effective system of checks and balances, such a structure is a set up for either spectacular achievement given a competent, honest and humble leader, or the destruction of the country given a lesser mortal.
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By M. Bakri Musa

Chapter 8: Culture, Institutions, and Leadership

The Blight of Broken Families

I am appalled and saddened at the statistics on the family, especially among Malays. The number of teenage marriages is truly obscene. These young girls are not ready for motherhood. Think of the potential for personal growth thwarted by such early marriages. Malaysia must enact a minimum age of at least 18 for marriage. The divorce rates too are horrifying. These are actual divorces and do not include such cases of de facto divorces, that is, when Malay husbands simply abandon their wives or take on multiple wives. When one examines the structure and dynamics of such abandoned families, they are no different from divorced households. The children of families of multiple wives are just as neglected as if the father had divorced their mother.
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By M. Bakri Musa

Chapter 8: Culture, Institutions, and Leadership

Culture as an Agent for Change

Culture, far from being an impediment to progress, can be harnessed and made into an agent for change. Many are calling for a cultural revolution among Malays, but having seen the disastrous consequences of the Chinese Cultural Revolution and other social upheavals, I am not too enthused. Today’s Malay armchair “revolutionaries” are calling for a revolusi mental (“mental revolution”). They would have Malays give up our cherished traditions and become kurang ajar (uncouth or crude) in order to compete effectively in a globalized world. Some are calling for Malays to colonize others!
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