Imagine if the world we live in today is inhabited by people of only one colour, one language, and one way of thinking\u2014how dull life would be. However, Malaysia has chosen a different path. Amidst the diversity of religion, culture, and race, we are still able to sit at the same table, share sustenance, and weave the meaning of life together.<\/p>\n\n\n\n
\u200bSuch is the beauty rarely possessed by other countries; a balance which is not achieved by laws alone, but pivoted on values, understanding, and character (akhlaq<\/em>). The secret lies within the beautiful concept of Islamic heritage known as Fiqh Ta\u2018ayush<\/em>, which is the knowledge of living together in love, justice, and harmony without compromising the principles of Islam itself.<\/p>\n\n\n\n \u200bMalaysia is not merely a plural nation; it is a living painting full of harmonious colours. Miracles often happen when the cycles of the moon and the sun seem to meet at one point, bringing different festivals to fall in the same week, or even on the same day. This phenomenon, which we often call “Kongsi Raya”, is not merely a calendar coincidence, but a celebration of destiny that enriches the souls of Malaysians.<\/p>\n\n\n\n \u200bThe Golden Nostalgia of Kongsi Raya<\/em><\/strong><\/p>\n\n\n\n \u200bWho could forget the era of the late 1990s and early 2000s? At that time, the term Kongsi Raya<\/em> became a legendary phenomenon when the Chinese New Year and Hari Raya Aidilfitri were celebrated simultaneously. It was a golden moment when children smiled the widest, their pockets filled with two types of packets: the red Ang Pow<\/em> and the green Duit Raya<\/em>.<\/p>\n\n\n\n \u200bOn the streets and at open houses, cultural boundaries blurred beautifully. Nyonya women elegantly wore the Nyonya Kebaya<\/em>, while Malay men looked dashing in bright red Baju Melayu<\/em>, celebrating the colour of ‘ong’ (prosperity). The sound of firecrackers and fireworks became the official shared soundtrack, breaking the silence of the night with the cheers of one nation.<\/p>\n\n\n\n \u200bThe cycle of time then took us to around 2004 to 2006, the glory days of “DeepaRaya”. This combination of Deepavali and Aidilfitri created a visually mesmerising atmosphere. Imagine the Kolam<\/em> decorations with their intricate patterns on the floors of shopping centres, sitting in harmony with giant woven Ketupat<\/em>. At the dining table, guests were celebrated with a variety of flavours; the crunchiness of Murukku<\/em> and Thosai<\/em> enjoyed interchangeably with the deliciousness of Rendang<\/em> and Lemang<\/em>.<\/p>\n\n\n\n \u200bEven deeper, this union brought a noble philosophy by combining the “Festival of Lights” with the celebration of the “Day of Victory” against desires. Both carry the same message of the purification of the soul.<\/p>\n\n\n\n \u200bFurthermore, although rare, as the Hijri calendar cycle takes 33 years, our history has recorded unique moments where the song “Balik Kampung” played interchangeably with “Jingle Bells” on the radio airwaves. This clash of Christmas and Aidilfitri birthed unique hybrid decorations, such as Christmas trees adorned with traditional oil lamps (pelita<\/em>).<\/p>\n\n\n\n \u200bCrossing over to Borneo, although the dates are fixed, the position of the Kaamatan Festival at the end of May and Hari Gawai in early June makes it a “festival week” that unites the people of Sabah and Sarawak. The spirit of respect for the paddy spirit and gratitude for the harvest becomes a common point that binds brotherhood, and its warmth is even felt by the people in the Peninsula.<\/p>\n\n\n\n \u200bIndeed, the calendar may rotate according to the astronomical cycle, but in Malaysia, time seems arranged to remind us that in those differences lie our collective strength and beauty.<\/p>\n\n\n\n \u200bThis sense of harmony and togetherness is not a coincidence. It is born from an Islamic understanding that emphasises ta\u2018aruf<\/em> (getting to know one another), tafahum<\/em> (mutual understanding), and ta\u2018awun<\/em> (mutual assistance in goodness). These three principles are the pulse of Fiqh Ta\u2018ayush<\/em>, which demands that Muslims live peacefully with non-Muslims without jeopardising their faith (\u2018aqidah<\/em>) and Shariah principles.<\/p>\n\n\n\n \u200bThe combination of these three values forms a larger framework called Fiqh al-Mizan<\/em> (jurisprudence of balance). Just as the universe is organised by the balance of orbit and gravity, society will only be at peace when justice is made the measure.<\/p>\n\n\n\n \u200bThe basis of this principle is beautifully etched in the word of Allah SWT<\/em> through Surah al-Nahl<\/em>, verse 90, which means: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression.”<\/p>\n\n\n\n \u200bThe verse is not merely a legal command, but it is the “soul” of humanity. Justice in Islam is not confined only to the courtroom or solely in the hands of judges. It is far broader, creeping into every role we shoulder every day.<\/p>\n\n\n\n \u200bFiqh Ta\u2019ayush<\/em> is not merely a theory, but a practical legacy that began from the time of the Messenger of Allah (SAW<\/em>). Prophet Muhammad SAW<\/em> manifested this concept through the Charter of Medina, the first written constitution in the world to recognise all residents\u2014Muslims, Jews, and Christians\u2014as ummah w\u0101hidah<\/em> (a common community). Every group was given rights, guaranteed safety, and bound by shared responsibility towards the state.<\/p>\n\n\n\n \u200bThis heritage continues to this day in Malaysia through the Rukun Negara<\/em> (National Principles) and the Malaysian Harmony Charter (PHM), which are two moral documents that uphold the values of manners, empathy, tolerance, and goodwill. Within the Malaysia MADANI framework, this concept is translated through the values of benevolence (ihsan<\/em>), respect, and balance in administration and social life.<\/p>\n\n\n\n \u200bAs mentioned by Prof. Osman Bakar, Malaysia is the “laboratory of harmony of the Islamic world” and a place where the value of rahmatan lil-\u2018alamin<\/em> (mercy to all the worlds) is tested in the reality of a plural society.<\/p>\n\n\n\n \u200bThe Messenger of Allah (SAW<\/em>) taught us that unity is not born of force. When signing the Treaty of Hudaibiyyah, although it appeared to be one-sided, the Prophet chose peace because he knew that love was stronger than force. Similarly, in the event of the Opening of Mecca (Fathul-Makkah<\/em>), he did not seek revenge, but said: “Go, all of you, you are free.” This is the peak example of Fiqh Ta\u2018ayush<\/em> upholding justice with mercy (rahmah<\/em>).<\/p>\n\n\n\n \u200bMore interestingly, the spread of Islam in the Malay Archipelago was neither through the sword, but through trade and character. Merchants and scholars demonstrated the beauty of Islam through honesty, trustworthiness, and good manners. That is why Islam was accepted well, peacefully, and voluntarily in Pasai, Melaka, and Aceh because it arrived with mercy, not coercion.<\/p>\n\n\n\n \u200bAccording to Prof. Syed Naquib al-Attas, Islam is a civilisation of adab<\/em> (manners), the art of placing something in its proper place with wisdom. Furthermore, Prof. Osman Bakar asserted that diversity is not a threat, but a manifestation of the beauty of God’s creation. Meanwhile, Buya Hamka in Tafsir al-Azhar<\/em> wrote: “Islam came not to oppress, but to honour humanity as a whole.”<\/p>\n\n\n\n \u200bMeanwhile, Yusuf al-Qaradawi stated that living peacefully with non-Muslims (ta\u2018ayush silmi<\/em>) is a demand of the Shariah, not merely a political strategy.<\/p>\n\n\n\n \u200bIn conclusion, the integrity of Malaysia was not built by coincidence, but blended through a combination of four main elements. Fiqh Ta\u2018ayush<\/em> comes to breathe the spirit of harmony, while Fiqh Mizan<\/em> serves as the scale of equal justice. The Rukun Negara<\/em> stands firm as the moral philosophy of the nation, perfected by the Malaysian Harmony Charter which acts as its map and action plan.<\/p>\n\n\n\n \u200bThe synergy of these four elements elevates Malaysia\u2019s dignity to a higher level\u2014not just as a plural country, but as a model of Ta\u2018ayush<\/em> for the Islamic world. Herein lies a country that upholds justice without prejudice, nurtures unconditional love, and celebrates differences as a blessing from God.<\/p>\n\n\n\n \u200bWe must realise the fact that genuine unity will never be born from the coercion of laws alone. Understanding will not last without being based on justice, and justice will not stand without the illumination of good character.<\/p>\n\n\n\n \u200bIndeed, such is the true secret of Fiqh Ta\u2018ayush<\/em>. It is the subtle art of living together woven with the threads of mercy and love, towards one highest goal, which is Mardhatillah<\/em> (the Pleasure of Allah).<\/p>\n","protected":false},"excerpt":{"rendered":" Imagine if the world we live in today is inhabited by people of only one colour, one language, and one way of thinking\u2014how dull life would be. However, Malaysia has chosen a different path. Amidst the diversity of religion, culture, and race, we are still able to sit at the same table, share sustenance, and weave the meaning of life together.<\/p>\n","protected":false},"author":68,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_analytify_skip_tracking":false,"_wpzoom_pinterest_image_url":"","_wpzoom_pinterest_hidden_image":"0","_wpzoom_pinterest_description":"","footnotes":""},"categories":[225],"tags":[],"class_list":["post-81764","post","type-post","status-publish","format-standard","hentry","category-article","category-225","description-off"],"_links":{"self":[{"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts\/81764","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/users\/68"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/comments?post=81764"}],"version-history":[{"count":1,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts\/81764\/revisions"}],"predecessor-version":[{"id":81765,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts\/81764\/revisions\/81765"}],"wp:attachment":[{"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/media?parent=81764"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/categories?post=81764"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/tags?post=81764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}