For those who study demography, the term “pyramid population” strikes a familiar chord. It is used to explain the age structure of a society. The pyramid shape which has a wide base and narrow top that vanishes into a point is an indication that the age structure of a population is predominantly youthful and only a small proportion is elderly. However, in today’s demographic trend, the term is hardly appropriate to describe a population structure.
According to the United Nations (UN), the shape of the global population in 2015 looks more like a bell as there are more adults and an increasing growth of the older population in the world. Propelled by longevity and low fertility, the shape will again change by 2050. At that time it will be referred to as a population barrel, and by then, older persons aged 60 and above will outnumber the population of children (0-14 years) for the first time in human history.
In short, the world population trend is moving towards an ageing society and Malaysia is not excluded in the process. Data from 2012 shows that there were about 2.43million senior citizens in the country. Based on the UN projection, the figure will increase to 8.85million or 20% of the population in 2050. But Malaysia will achieve an ageing country status earlier than 2050. By 2030 or before the 14th Malaysia Plan, it is forecasted that 15% of our population fall within the age-bracket of 60 and above.
Islam recognises ageing as a normal stage of life. For those whose lives Allah prolongs, it is a reality that they must go through and deal with. In verse 67 of surah al-Ghafir, Allah declares to the effect:
He it is Who created you from dust, then from a small life germ, then from a clot, then He brings you forth as a child, then that you may attain your maturity, then that you may be old- and of you there are some who are caused to die before- and that you may reach an appointed term, and that you may understand. (Quran 40:67)
In Western countries, such as the United States and Europe, population ageing is deemed as a threat to economic stability. For example, the European Union’s Economic Policy Committee (2010) in its assessment of the threat has warned that: “The ageing of the population is becoming a growing challenge to the sustainability of public finance in the EU Member States.” Indeed, the warning has its merits. As the ratio between the number of retirees and workers increases, so will expenditure on public pensions and health care. As a result, governments will face tough times to maintain a sound balance between future expenditure and tax revenues.
In Malaysia, despite the number of people reaching old-age is gradually increasing from year to year, such a threat has yet to be apparent. No doubt, when asked the greatest fear about getting older, most cited financial worries which topped all lists. With the escalating costs of living, the elderly would certainly find a hard time to maintain good quality life. This being one of the reasons for the on-going heated discussions transpired from EPF’s proposal to raise the age of full withdrawal of savings from 55 to 60 as it feels many members either lack enough money when they retire or they would have exhausted their savings soon after retirement should.
Besides longevity risk, another problem commonly associated with ageing is declining health status. The Quran mentions that ageing also poses challenges to individuals. Indeed, this is true because it is a multidimensional process of physical, psychological and social change. In surah Yasin, the Quran beautifully illustrates the effect of ageing when Allah says:
If We grant long life to any, We cause him to be reversed in nature (i.e. We weaken him both mentally and physically), Will they not then understand? (Quran 36:68)
As people get older, they are more prone to contract illnesses and injuries. Among health concerns for seniors include Alzheimer’s disease, depression, osteoporosis, arthritis, heart disease etc. In short, even though ageing is not a disease, it could negatively affect our well being if we are not financially, physically and mentally prepared to deal with this life course process.
In order to ensure the elderly are accorded their rights with respect for the inherent dignity of human beings, the Quran and the sunnah have underlined many principles and precepts which aim to afford all possible physical, mental and emotional comfort to them by creating family obligations. One of the verses that encapsulates the role of family in taking care and serving parents—especially when they attain old age – is as follows:
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.” (Quran 17:23-24)
In the verse, parents are virtually placed immediately next to God. Such a hierarchy therefore puts filial piety as the second most important commitment of Muslims after submission and devotion to Allah. Elsaman & Arafa (2012) explain that the placement of parents on such a high pedestal is aimed at providing a firm scriptural foundation of detailed socio-legal principles in order to secure for parents all possible material and emotional comfort that their children can afford to provide. In short, the verse clearly acknowledges respect and kindness to parents is a religious duty and an obligation of a child. In the case of childless individuals, the task should be shouldered by their relatives or government related agencies.
In dealing with the phenomenon of population ageing, all parties including policy makers and communities should not adopt the western perspective which looks upon the elderly as a burden to the economy or society. They must and should be treated with dignity and respect.