In recent times, we have frequently been presented with numerous reports of misconduct, particularly involving individuals who hold responsibility, authority and enjoy the trust of others. Among the reports are: an allegation of embezzlement against a school principal involving school funds exceeding Ringgit Malaysia 100,000; the detention of a prominent Islamic finance figure by the Malaysian Anti-Corruption Commission (MACC), suspected of involvement in an investment fraud syndicate exceeding RM300 million; and the freezing of accounts and seizure of assets belonging to senior military officers.<\/p>\n\n\n\n
Court charges against the highest-ranking military officials for corruption and abuse of power, referred to as lapses in integrity, are also news that is deeply shocking and disappointing to the public. On social media, netizens have also spoken about certain religious personalities who have collected public funds without audits according to standard procedures, raising questions of accountability. Even more disheartening is the case where the High Court upheld a conviction and a sentence of 10 years\u2019 imprisonment and three strokes of the cane for a celebrity preacher convicted of raping a woman.<\/p>\n\n\n\n
All of those mentioned are not ordinary individuals with a low level of education. Some of them possess strong religious backgrounds, have formal qualifications and are credible in imparting knowledge in their respective fields. Officials appointed to higher positions have generally achieved their roles through demonstrated excellent performance. Furthermore, every Malaysian citizen is generally aware that corruption is illegal and that all laws in the country exist to safeguard the welfare of society in every aspect of life. Those with religious knowledge, moreover, are acutely aware that every wrongful act or sin is accountable in the Hereafter, even if one evades punishment in this world.<\/p>\n\n\n\n
Rooted in the legal principle of \u201cyou are not guilty until proven guilty,\u201d individuals would refrain from committing unlawful acts, even if the opportunity arises, if they possess taqwa<\/em>\u2014a sense of piety and fear of the Creator. Taqwa<\/em> transcends position, rank, level of education, social status, lineage or economic standing. A person who is truly pious will have an internal safeguard that prevents them from acting against societal norms, violating adab<\/em> (proper conduct), or exceeding religious boundaries.<\/p>\n\n\n\n According to Sayyidina Ali RA<\/em>, taqwa<\/em> is, \u201c\u2026fear of the Almighty, acting according to the revealed Qur\u2019an, being content with modest possessions and preparing for the Hereafter.\u201d This definition illustrates that taqwa<\/em> is not merely fear, but living a life imbued with responsibility towards Allah.<\/p>\n\n\n\n Ibn Ataillah Rahimahullah<\/em>, meanwhile, distinguishes taqwa<\/em> into two dimensions: external and internal. External taqwa<\/em> refers to outward compliance with shariah obligations, such as performing prayers, fasting, paying zakat<\/em> and abstaining from prohibited acts. It involves physical actions and adherence to codified rules and regulations. Nevertheless, taqwa<\/em> at this level alone is insufficient to build truly robust integrity.<\/p>\n\n\n\n Spiritual taqwa<\/em> refers to the subtler, internal and spiritual dimension. It requires a heart purified of despicable traits such as arrogance, greed, envy, hypocrisy and having excessive desire for worldly pleasures. Sincerity is also a key aspect of spiritual taqwa<\/em>. Its absence can lead to misconduct. A person may appear outwardly compliant, yet if their heart is not genuinely safeguarded, opportunities, power, and privileges can lead them into wrongdoing.<\/p>\n\n\n\n For instance, an administrator with experience and a high-ranking position may have the opportunity to manipulate power and status for personal gain; however, if endowed with taqwa<\/em>, they can resist such temptations and maintain integrity. Similarly, in everyday life, a person of taqwa<\/em> will uphold entrusted responsibilities, refrain from betrayal and constantly considerate of the interests of others. Taqwa<\/em> also moulds character with noble conduct, including speech and interpersonal relationships.<\/p>\n\n\n\n From this, we may conclude that rules, laws and enforcement mechanisms function only as external controls. Their role and importance are undeniable, yet they are insufficient without the internal strength, which is taqwa<\/em> itself. A truly peaceful and prosperous society is not established solely through the enforcement of laws, but through the cultivation of individuals who possess high moral and spiritual insight.<\/p>\n\n\n\n Therefore, efforts to combat misconduct and restore integrity are not limited to institutional reform or stricter laws. They must be accompanied by the cultivation of taqwa<\/em> within individuals, beginning at home and reinforced by all systems of human life.<\/p>\n\n\n\n Taqwa<\/em> is not merely a shield against engaging in wrongdoing, it is a principal guardian of justice and societal well-being. By instilling the values of taqwa<\/em> from an early stage, we can nurture individuals of integrity and ensure that peace, harmony and prosperity are continuously maintained in society.<\/p>\n","protected":false},"excerpt":{"rendered":" In recent times, we have frequently been presented with numerous reports of misconduct, particularly involving individuals who hold responsibility, authority and enjoy the trust of others. Among the reports are: an allegation of embezzlement against a school principal involving school funds exceeding Ringgit Malaysia 100,000; the detention of a prominent Islamic finance figure by the Malaysian Anti-Corruption Commission (MACC), suspected of involvement in an investment fraud syndicate exceeding RM300 million; and the freezing of accounts and seizure of assets belonging to senior military officers.<\/p>\n","protected":false},"author":6,"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-81799","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\/81799","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\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/comments?post=81799"}],"version-history":[{"count":1,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts\/81799\/revisions"}],"predecessor-version":[{"id":81800,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/posts\/81799\/revisions\/81800"}],"wp:attachment":[{"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/media?parent=81799"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/categories?post=81799"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ikim.gov.my\/en\/wp-json\/wp\/v2\/tags?post=81799"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}