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By Mihar Dias December 2024
Former Prime Minister Tun Dr. Mahathir Mohamad’s remarks about Malays being made “stupid” by their obsession with the afterlife, allegedly fueled by ustadz (religious teachers), have stirred controversy. https://www.katalogika.com/logika/14410277394/dr-mahathir-sebut-orang-melayu-bodoh-karena-ustadz
His critique, aired during a discussion on “Unity” on Channel Inspirasi, portrays ustadz as barriers to progress and blames them for fostering a defeatist mindset among Malays. https://www.katalogika.com/logika/14410277394/dr-mahathir-sebut-orang-melayu-bodoh-karena-ustadz
But as with most sweeping generalisations, his argument, while provocative, misses important issues.
The Successful Malays: Counterexamples to the "Stupidity" Claim
Dr. Mahathir's assertion that Malays are fixated on the afterlife to the detriment of worldly success raises a critical question: What about the countless successful Malays who excel in business, education, and governance while maintaining strong religious values?
Figures like the late Tun Daim Zainuddin or Tan Sri Syed Mokhtar Al-Bukhary, a devout Muslim and one of Malaysia’s leading businessmen, or Malay professionals thriving in industries like tech, finance, and the arts, contradict the stereotype that religion and progress are mutually exclusive.
Religion, far from being a hindrance, has often been a source of moral grounding and motivation. The ustadz may emphasise the afterlife, but many also advocate for hard work, self-discipline, and contributing to society—values that align with success in this world.
Misdiagnosing the Problem
Dr. Mahathir's frustration with Malay underperformance in certain areas, such as entrepreneurship, is not new. However, his diagnosis feels overly reductive. Blaming ustadz for "making Malays lazy" oversimplifies the complex interplay of historical, economic, and systemic factors that influence societal progress. https://www.katalogika.com/logika/14410277394/dr-mahathir-sebut-orang-melayu-bodoh-karena-ustadz
For instance, the reliance on government jobs among Malays—criticised by Mahathir as a sign of laziness—can also be seen as a rational choice in a system where public sector positions are perceived as stable and prestigious. If this mindset is to be addressed, it requires reforms in education, economic opportunities, and perhaps even the government's own policies, not merely a critique of religious teachers.
A False Dichotomy
Dr. Mahathir’s remarks perpetuate a false dichotomy: that one must choose between a focus on the afterlife and success in this world. This binary thinking disregards Islamic teachings that emphasise balance—dunya (worldly life) and akhirah (afterlife) are not mutually exclusive. Many Islamic principles, when applied, encourage innovation, ethical entrepreneurship, and societal betterment.
Moreover, the notion that ustadz are “failures” who cannot engage in business or other productive work is both unfair and inaccurate. https://www.katalogika.com/logika/14410277394/dr-mahathir-sebut-orang-melayu-bodoh-karena-ustadz
Many religious teachers contribute meaningfully beyond their lectures, leading community initiatives, running schools, or even engaging in business ventures.
A Broader Issue: Leadership and Accountability
Rather than singling out ustadz, perhaps Dr. Mahathir should direct his critique toward broader structural issues that have persisted under successive governments, including his own.
The entrenchment of patronage systems, overreliance on affirmative action policies, and inconsistent investment in education have all played a role in limiting Malay advancement.
Additionally, Mahathir’s own policies during his tenure—such as fostering a heavy dependence on government-linked companies (GLCs)—may have inadvertently reinforced the mindset he now laments. It is worth asking whether the problem lies with ustadz or with leadership failures over decades.
Moving Forward: A Call for Collaboration
If Dr. Mahathir genuinely seeks progress for Malays, the solution lies in fostering collaboration between secular and religious institutions. Rather than alienating ustadz, why not engage them in efforts to promote entrepreneurship, STEM education, and critical thinking? By working together, Malaysia can harness both its rich religious heritage and its ambitions for modern progress.
In conclusion, while Dr. Mahathir’s critique highlights real concerns about the need for Malays to embrace progress, his framing does more harm than good.
Success and spirituality are not enemies—they can, and often do, coexist. It is time to move beyond divisive rhetoric and focus on building a Malaysia where everyone, regardless of their worldview, can thrive.
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