As an avid TikTok user, I recently found snippets of a 1982 movie called Sikit Punyer Gila, directed by Datuk Yusuf Haslam. It was surprising to see how this movie, featuring renowned actors like Hamid Gurhka and Ibrahim Pendek, had been overlooked by Malaysians after the era of P. Ramlee. Gurhka's comedic talent and Pendek's humour made the movie a true gem. Unfortunately, both Gurhka and Pendek are no longer with us.
I mention this movie because it depicted Malays who were comfortable wearing strapless clothes and engaging in gambling activities such as buying lottery numbers and betting on horses. There was even a scene at a beach where people, including Malay individuals, were dressed in bathing suits without tudung (headscarf). However, times have changed, and such scenes are unheard of today.
Fast forward to today, I have noticed a significant shift in the country's outlook. More individuals, particularly women, were seen wearing niqabs and hijabs, even as hosts and presenters on television. This was never the case in the past. The country's overall appearance now reflects a more Islamic stance.
However, I observed that while Malaysia may appear Islamic, the practice of religion sometimes aligns differently from this image.
During a media excursion to Sabah, I had the opportunity to spend time with a group of media professionals, including an actor from Kuala Lumpur. On the last day of our trip, he requested to be served alcohol and, before consuming it, recited the doa makan (a prayer before eating). This act contradicted the prohibition of drinking alcohol in Islam, and it was disheartening to witness such behaviour that belittled the religion.
Additionally, I have noticed an increasing number of Malay Muslims with tattoos, although tattoos are strictly prohibited in Islam. This contrasts with the past when they would freely embrace their natural hair and wear revealing clothing without having tattoos.
I believe Malaysia has taken a misaligned stance regarding religion, and it is crucial to address this issue before it worsens. It seems that the country has bred many Muslims who superficially adhere to religion, merely for show. These developments raise concerns about the authenticity of religious practices among the Malay Muslim community.
In summary, Malay Muslims' changing perspectives and practices in contemporary Malaysia are evident through the shift in clothing choices, television representation, and questionable religious behaviours. It is essential for the country to reevaluate its stance on religion to prevent the proliferation of hypocritical Muslims.
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