Nobody Can Really Know for Sure... Right?

A friendly note to my agnostic friends who feel there is just not enough evidence.

Let me start with a sentence I have heard so many times that I could probably recite it in my sleep.

"I believe there is something out there. Some higher power, maybe. But honestly, nobody can really know for sure. The universe is too big, and our small brains are too tiny to understand all of it."

Sound familiar? If you have ever said something like this, or thought it quietly while everyone around you seemed so certain about their religion, then this one is for you. No pressure, no shouting, no "you are going to hell." Just a chat, the way two friends might talk over teh tarik.

I recently came across a conversation between a Muslim and a young agnostic fellow named Joshua. Joshua said almost exactly the sentence above. And the way the conversation unfolded was so clean and so honest that I wanted to write it down in my own words. Because I think a lot of us are stuck at the same spot Joshua was stuck at, and we do not even realise it.

First, let us untangle two things that keep getting mixed up

Here is the thing Joshua kept doing, and I have done it too. He kept mixing up two completely different questions.

The first question is, can the human mind even understand the idea of a Creator? The second question is, is that idea actually true?

These are not the same question, but we treat them like they are.

When Joshua said "nobody can understand everything about the universe," he was making the first question sound impossible. And you know what, he is half right. Of course we cannot understand everything. Nobody is claiming that. I certainly cannot. You cannot. Even the smartest scientist on earth cannot.

But that was never the question.

The real question is smaller and much more answerable. Can your mind grasp the idea that there is a Creator, who is powerful, who knows things we do not, who is not stuck inside time and space the way we are, and who made all of this on purpose? Not "can you fully understand Him down to the last detail," but "can you understand the basic concept?"

And once you slow down and ask it that way, the honest answer is yes. Of course you can. You just did, while reading that sentence. It is not too complicated for a human mind at all.

So here is the first thing I want you to notice. "I cannot fully comprehend God" is true, but it is not actually an argument against God. Nobody asked you to comprehend Him fully. You are allowed to know that something exists without knowing every single thing about it. You know the sun exists without understanding every reaction happening inside it, right?

"But there is no evidence" ... are you sure about that?

The other thing Joshua said, and again, so many of us say this, was "there is no evidence."

I used to think this was the strongest card in the agnostic's hand. Turns out it might be the weakest.

Because here is the reply that stopped me. The clearest evidence any human being can ever see is the universe itself. You are standing inside the evidence. You are made of it.

Think about it for a second, without rushing to disagree. The universe is not a messy pile of random junk. It runs on incredibly precise laws. Gravity holds to the decimal point. Galaxies spin in order. There are systems inside systems, from electromagnetic waves right down to the way a single leaf feeds a tree. Scientists spend entire lifetimes just trying to describe a small corner of it, and they still cannot fully explain how finely tuned everything is.

Now, a made thing tells you about its maker. If you found a working handphone in the middle of the jungle, you would not say "wow, lucky how the sand and rocks arranged themselves into a working phone." You would know, immediately, that something intelligent made it.

The universe is a far more complicated thing than a handphone. So when we look at it, we are not looking at "no evidence." We are looking at a signature. And that signature points to something that has knowledge we cannot even access, power we cannot imagine, and that is not trapped inside time the way we are. In fact, whatever made time and space cannot itself be stuck inside time and space. Which means it knows the past, the present, and the future all at once.

That is a lot to read off from one universe. But it is honest reading. "No evidence" was never really true. We were just not looking properly.

Okay, a Creator. But why this Creator, and why this religion?

This is where it got interesting for me, because this is the exact question I would ask.

Fine, say we accept there is a Creator. That still does not tell you which religion, if any, got the message right. Anybody can stand up and say "I am God's messenger." So the fair question is, how do you check the claim?

The answer is the same way you check any big claim. You ask for evidence that a normal human being could not fake.

The old prophets came with what you might call live miracles for the people of their time. Moses and the sea. Jesus healing the blind, and being born without a father. Abraham thrown into the fire and walking out unharmed. These were things ordinary humans simply cannot do, done right in front of witnesses. That was the proof for the people who were there.

But there is a small problem with live miracles, if you think about it. They are amazing for the people standing there on that day. For us, sitting here centuries later, we can only hear the story. We cannot rewind and watch.

So for the final messenger, the argument goes, the evidence had to be a different kind. It had to be something that survives. Something you and I can still open up and check today, on our own, without needing to have been there.

The part that made me sit up: prophecies you can actually check

Here is one of those surviving evidences.

If the Creator truly knows the future, then He can tell His messenger about things that have not happened yet. And Prophet Muhammad, peace be upon him, made not one or two, but tens of these predictions. Specific ones. About specific people, specific places, specific events. Some of them due to happen hundreds of years after he had already passed away.

Let me give you just a few, so you see what I mean.

He told a man who had come to kill him that this man would one day wear the bracelets of the Persian emperor, the most powerful ruler on earth at the time. That man lived on, long after the Prophet died, all the way until the day the Muslims defeated the Persian empire, and he wore exactly that.

He said the poor, barefoot desert Arabs would one day compete with each other in building the tallest towers. Look at the Gulf today. The tallest building in the whole world, Burj Khalifa, sits right there in the Arabian desert.

He said the land of Arabia, all that dry sand, would one day become green with meadows and rivers again. That word "again" is interesting, because it means it used to be green in the past. Today NASA has articles about the greening of the Arabian peninsula, and researchers have found fossils and traces of ancient lakes showing that yes, long ago, that desert was full of water.

Now, here is why this matters, and why "aiya, coincidence lah" does not really work as an answer.

A coincidence can maybe explain one lucky guess. Maybe two. But not tens of them, all specific, all correct, spread across 1,400 years, with not a single one turning out false. And remember, every single prediction was a risk. If even one had gone wrong, the whole religion would collapse on the spot. A person who is just guessing does not bet his entire message on naming specific people and specific centuries. That is not how guessing works. That is how knowing works.

"But how do we know the book was not changed over 1,400 years?"

Good question. This was Joshua's worry too. So many mouths, so many hands, so many years. How do you trust that what you are reading now is really what was said back then?

For the Quran, the answer has two legs.

One is memorisation. From the time of the Prophet right up until tonight, there have always been people who memorise the entire Quran, word for word, letter for letter. Not a handful of people. Millions, alive today. In the month of Ramadan they stand and recite the whole thing from memory in the mosque, and if the person leading makes even a tiny slip in a vowel, the people behind him correct him instantly, because they have it memorised too. The joke, which is actually true, is that if every printed Quran on earth disappeared into the sea tomorrow, it could be written back out perfectly within the hour.

The second leg is the physical manuscripts. We have very old copies, carbon dated to the earliest years of Islam, some going back to the lifetime of the Prophet himself. The one in Birmingham. The ones in Sana'a. The one in Topkapi. Same text. When you compare them to the copy sitting on the shelf today, it matches.

So this is not a game of "trust me, bro." The book you would be testing is the same book. You can check it yourself.

Now here is the real reason most of us stay agnostic

I saved this for last, because I think it is the actual heart of the matter, and it has nothing to do with evidence.

Near the end, Joshua admitted something very honest. He said, more or less, "even after all this, maybe there are questions I do not know about yet, so I will just stay where I am."

I want to be gentle here, because I have used this exact line myself. But we have to be honest about what it really is.

"Maybe there is something out there I do not know, so I cannot commit to anything" is not a reason. It is a door that never closes. You can say it about literally anything, forever. Buy a house? Maybe there is a hidden problem I do not know about. Marry someone? Maybe there is something I have not discovered yet. Accept any truth at all? Maybe, maybe, maybe.

If "maybe there is an unknown" was a good enough reason to never decide, then you would never decide anything in your whole life. You would be frozen. Nobody actually lives like that. We commit to things all the time on good evidence, even while a tiny "what if" hangs quietly in the air. That is just what being a reasonable adult looks like.

So there is a difference, and it is a big one, between two kinds of "I am not sure."

The first kind is honest. "I have not really looked into this yet. Give me some time to actually read and check." That is completely fair. That is rational. Joshua had never even watched a single video, so of course he needed time. Nobody should be rushed into believing something they have not examined.

The second kind is not so honest. "There will always be something I do not know, so I will stay agnostic forever, no matter what I find." That one is not caution. That is just a comfortable place to hide so you never have to make a choice.

So what do I actually want to say to you?

Just this.

You do not have to accept anything today. Nobody is standing over you with a stopwatch. But do not let "nobody can really know" become the blanket you pull over your head so you can go back to sleep. It sounds humble, but a lot of the time it is just avoidance wearing a nice coat.

If a Creator made this universe, and if He left us evidence we can actually check, then the honest thing, the brave thing, is to go and check. Not to decide the answer in advance. Not to declare "no one can know" before you have even looked.

And here is a comforting thought to end on. Even if you stumbled onto the truth completely by accident, by pure chance, it would still be the truth. How you found it does not change what it is. So there is no shame in where you are starting from, or how you got here, or that you still have questions. Questions are good. Questions are the whole point.

Just be honest with yourself, and actually go and look.

That is all any of us can ask.

 

The Mind and the Heart in Searching for Truth

When we search for truth, we usually think we only need the mind.

We say, “Use logic.”

“Follow the evidence.”

“Think carefully.”

“Do not be emotional.”

All of that is important.

But it is not enough.

A human being does not search for truth with the mind alone. We also search with the heart. And if we are honest, both the mind and the heart can help us , but both can also fool us.

So the real seeker of truth must learn to listen to both.

Not blindly.

Not emotionally.

Not arrogantly.

But carefully.

Think of the mind and the heart like two witnesses in a court. Each one gives testimony. Each one sees something important. But each one must also be questioned, because both have made mistakes before.

The First Witness: The Mind

The mind means reason, logic, evidence, argument, and careful thinking.

The mind is powerful because it helps us ask:

“Does this make sense?”

For example, someone says, “I am always honest,” but you know they have lied many times.

Your mind says:

“Wait. That does not match.”

Or someone says, “This belief is true,” but the evidence is weak.

Your mind says:

“Slow down. Show me the reason.”

This is why the mind is necessary. It protects us from confusion. It checks contradictions. It asks for evidence. It refuses to accept everything simply because it sounds nice or familiar.

Without the mind, we can easily be fooled.

But the mind also has a danger.

The mind can become like a clever lawyer. Instead of searching for truth, it may defend what we already want to believe. It can create smart excuses for our pride, our desires, our culture, our group, or our comfort.

Sometimes we think we are being logical, but actually we are only defending ourselves.

So the mind is useful.

But it is not perfect.

The Second Witness: The Heart

The heart does not only mean emotion.

The heart also means conscience, intuition, moral sensitivity, inner recognition, and that deep feeling inside us that sometimes notices something before the mind can explain it.

The heart helps us ask:

“Does this feel deeply right or wrong?”

For example, a mother may sense that something is wrong with her child before anyone tells her.

Or you may walk into a room and immediately feel that something bad has happened there, even before anyone explains anything.

Sometimes the heart reads the situation quickly. It notices tone, silence, facial expression, atmosphere, pain, sincerity, or danger before the mind has arranged everything into words.

So the heart is not useless. It is not something to throw away.

The heart can recognise things.

It can recognise beauty.

It can recognise cruelty.

It can recognise sincerity.

It can recognise guilt.

It can recognise love.

It can recognise when something inside us is not at peace.

But the heart also has a danger.

The heart can be wrong.

It can confuse desire with truth.

It can confuse fear with wisdom.

It can confuse hatred with moral clarity.

It can confuse attraction with love.

It can make us feel absolutely certain about something false.

A person in love may ignore every warning sign because the heart wants the story to be true.

A person who hates another group may feel morally right even while being unfair.

A cruel person may even feel certain that they are doing the right thing.

So the heart is powerful.

But it is also dangerous when left alone.

The Mind Can Show the Road, But the Heart Makes You Walk

There is another reason why we need both.

The mind can show us the road, but the heart is what makes us walk.

Logic can tell you what is right.

But logic alone may not give you the courage to do it.

Your mind may know:

“I should apologise.”

But your heart must become humble enough to actually say:

“I am sorry.”

Your mind may know:

“This habit is bad for me.”

But your heart must care enough to change.

Your mind may know:

“This truth is important.”

But your heart must love the truth enough to follow it, even when it costs you something.

This is why truth is not only an intellectual matter. It is also a moral matter. It is not only about what you can understand. It is also about what you are willing to accept.

Sometimes people do not reject truth because the argument is weak.

Sometimes they reject it because the truth asks too much from them.

It asks them to change.

It asks them to admit they were wrong.

It asks them to let go of pride.

It asks them to leave comfort.

It asks them to become honest.

And that is where the heart becomes important.

Do Not Trust Only One Witness

The safest way is not to trust the mind alone or the heart alone.

The mind without the heart can become cold, clever, and dishonest.

It may win arguments but lose wisdom.

The heart without the mind can become emotional, confused, and easily fooled.

It may feel deeply but see wrongly.

So the honest seeker must let each one check the other.

When your reason says something is true, and your heart also recognises it as deeply right, you should pay serious attention.

Not because it is automatically 100% proven.

But because two different parts of you are pointing in the same direction.

That matters.

But when the mind and heart disagree, do not ignore the disagreement. Treat it like an alarm bell.

For example:

Your mind says:

“This argument is strong.”

But your heart says:

“I do not want this to be true.”

Then ask yourself:

“Am I rejecting this because it is false, or because accepting it would cost me something?”

Or maybe your heart says:

“This feels right.”

But your mind says:

“The evidence is weak.”

Then ask yourself:

“Is my heart seeing something real, or am I only following desire?”

These are not easy questions.

But they are honest questions.

And truth usually asks for honesty before it gives clarity.

Searching With the Whole Self

To search for truth properly, we need both head and heart.

We need the head to think clearly.

We need the heart to feel honestly.

We need reason so that we do not become foolish.

We need conscience so that we do not become cold.

We need logic to test our feelings.

We need the heart to soften our pride.

The mind asks:

“Is this true?”

The heart asks:

“Am I willing to follow it if it is?”

Both questions matter.

Because truth is not only something to be understood.

Truth is something to be lived.

So search with your mind.

But do not silence your heart.

And listen to your heart.

But do not abandon your mind.

Let both speak.

Let both be questioned.

Let both correct each other.

Because a person who searches with only the mind may become clever but not sincere.

And a person who searches with only the heart may become sincere but easily misled.

The better path is to search with both.

Think carefully.

Feel honestly.

Question yourself deeply.

And when the mind and the heart, after being tested, begin to point in the same direction , stop, look carefully, and pay attention.

You may be standing near something true.

Interested in exploring these questions more deeply?

Find my latest book, BEFORE YOU BELIEVE: How to Search for the Truth Without Fooling Yourself.

Comment below if you would like to know more.

You Were Not Born a Sinner

 Why Islam rejects the doctrine of Original Sin, and what the story of Adam is really about

The other day I was listening to a conversation between two friends, a Christian named Dan and a Muslim, and Dan asked a question that I think a lot of people quietly carry around without ever saying out loud.

He said, look, Islam and Christianity share the same story. Adam, Eve, the garden, the forbidden tree. So where does Islam actually stand on the doctrine of Original Sin?

It is a fair question. And the answer says a lot about how Islam sees you, me, and every newborn baby that has ever taken its first breath. So let me try to unpack it here, slowly, in plain language, the way I understand it.

The story we both know

Most of us grew up with some version of this. God places Adam and his wife in a beautiful garden and gives them one simple instruction, do not eat from this one tree. Then along comes Satan, whispering, tempting, promising. They eat. And everything changes.

So far, Muslims and Christians are more or less telling the same tale. But the moment you ask what that eating actually did, the two roads split, and they split hard.

In the Christian understanding, and I say this with respect because it is a belief held sincerely by millions, that one act was not a slip. It was the Fall. It broke human nature itself. From that moment, every human being is said to arrive in the world already stained, already guilty, already carrying a sin they personally never committed. The baby in the cradle, on this view, is born a sinner. And because of that inherited guilt, humanity needs rescuing, which is where the whole idea of the cross eventually comes in.

Islam looks at the very same garden and reads the story completely differently.

In the Quran, it was a slip, not a Fall

Here is the first thing that jumps out at you. When the Quran describes what happened, it does not reach for the language of catastrophe. It uses the word zalla, which simply means to slip. "So Satan caused them to slip out of it" (al-Baqarah 2:36). A slip. Like your foot catching on a wet floor. A mistake, not the shattering of the human soul.

And notice something else. The Quran does not dump the blame on the woman. This matters. In the popular reading of the Bible, it is Eve who is deceived, Eve who hands the fruit to Adam, Eve who becomes the source of all the trouble. Islam does not tell it that way. In the Quran, Satan goes after both of them, both of them eat, both of them are responsible, and here is the beautiful part, both of them are forgiven.

Because what happens next in the Quran is really the whole point of the episode. Allah does not curse them and walk away. Instead, "Adam received words from his Lord, and He accepted his repentance" (al-Baqarah 2:37). God actually taught Adam how to come back. And the words Adam and his wife said are recorded for us, a du'a so tender that Muslims still whisper it today, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy on us, we will surely be among the losers" (al-A'raf 7:23).

Read that again. They slipped. They owned it. They turned back to God. And God forgave them.

So in the Islamic telling, the takeaway is not "humanity is now broken forever." The takeaway is "this is what you do when you sin." It is a lesson in repentance, handed to the very first human beings before they even set foot on earth, so that all of us, their children, would know the way home.

Earth was never a punishment

Now here is the part that, honestly, changed the way I see the whole thing.

A lot of people, Muslims included, picture Adam living happily in paradise, eating the fruit, and getting kicked out onto earth as his punishment. Earth as the prison. Earth as the sentence for a crime.

But that is not what the Quran says at all.

Long before Adam ate anything, before there was any tree or any slip, Allah announced His plan to the angels. He said, "Indeed, I will place upon the earth a khalifah" (al-Baqarah 2:30). A khalifah means a successor, a representative, a caretaker, someone who would live on earth and carry out God's will there. On the earth. Not in heaven. That was the plan from day one.

The angels, hearing this, asked the obvious question, will You really put someone down there who will spill blood and cause corruption? And Allah simply answered, "Indeed, I know that which you do not know" (al-Baqarah 2:30).

So sit with what this means. Coming down to earth was not God's angry reaction to a bad decision. It was the entire point of the human project from the very beginning. Adam was always meant to come here. The garden was the classroom. Earth was the real assignment. When the Quran says "Go down from it, all of you" (al-Baqarah 2:38), it is not slamming a door behind a disgraced criminal, it is starting the mission.

That single shift changes the emotional colour of the whole story. You are not the descendant of a convict serving out his sentence on a prison planet. You are the descendant of a khalifah, placed here on purpose, with a job to do.

You cannot punish someone who did not understand

There is another thread in that conversation between Dan and his Muslim friend that I keep coming back to, because it is so simple that a child could follow it.

The Bible calls the forbidden tree the tree of the knowledge of good and evil, and it says that after eating, Adam and Eve gained that knowledge (Genesis 3). But pause there for a second. If they only gained the knowledge of good and evil after eating, then at the moment they reached for the fruit, they did not yet fully grasp that what they were doing was evil.

The Muslim gave a lovely example. Imagine you have an infant. You tell the baby, do not drop the bottle. The baby, being a baby, drops the bottle anyway. Now, do you drag that child into court and pass a lifelong judgment on it? Of course not. The baby does not understand right from wrong yet. You can gently stop it, but you cannot hold it morally guilty, because guilt requires understanding.

This is exactly how Islam sees accountability. You are only answerable for what you genuinely know to be wrong. The Prophet, peace be upon him, said the pen is lifted from three people, the one who is asleep until he wakes, the child until he reaches maturity, and the one who has lost his mind until he recovers. A child is simply not held to account until he grows old enough to know better.

So the idea that a perfect man, who did not even possess the full knowledge of good and evil, committed a sin so enormous that it condemns every baby born after him, well, it is worth asking honestly whether that is really justice.

Nobody was on the call

And that brings me to maybe the cleanest point of all.

Did you eat from that tree? Did I? Were you and I somewhere in the background, on some group call with Adam and Eve, casting our vote before they reached for the fruit? Obviously not. We were not there. We had nothing to do with it.

The Quran states this principle again and again, in more than one place, "No bearer of burdens shall bear the burden of another" (Fatir 35:18). Your sin is yours. My sin is mine. Nobody inherits anybody else's account. There is no such thing, in Islam, as being born already in debt for something that happened thousands of years before you existed.

Instead, Islam says every single child is born in a state of fitrah, a pure, clean, natural disposition, already leaning toward its Creator. The Prophet, peace be upon him, said every child is born upon the fitrah, and then it is his parents who make him a Jew, a Christian, or a fire worshipper. In other words, you did not arrive here broken. You arrived here whole. Life is simply what you choose to do with that.

Why all of this matters

I know some people will read this and shrug, thinking it is just theology, just an old argument between two religions. But it is bigger than that, because how you answer this one question quietly shapes how you see your own soul.

If you believe you were born guilty, then you spend your life trying to pay off a debt that was never yours, and you need someone else to clear it for you. Take away the idea of Original Sin, and honestly, a lot of the structure built on top of it starts to wobble too. That is a longer conversation, and it is exactly where Dan and his friend drifted next, into the question of Jesus himself, whether he was God walking the earth or a mighty messenger sent to point people back to the one God. But I will save that for another post.

For now, sit with this instead. In Islam, you were not born a sinner. You were born clean. Nobody's mistake is stapled to your record. And the very first thing God ever taught a human being was not shame. It was how to turn back, and be forgiven.

That, to me, is a merciful way to begin a life.

Even the Boss Gets Moody: A Morning Chat About Being Your Own Boss

One morning an old friend called me. Simple question, where do I usually stay when I go for a holiday in Port Dickson. I gave the usual answer, just a standard hotel with its own beach. But since his family is big, I suggested an apartment instead, more comfortable and more worth it.

This friend of mine owns a western food restaurant in Kemaman. Not working for someone else anymore, he took the step to run his own business quite some time ago. So I teased him a bit, "What's there to worry about, you're the CEO now, go and enjoy yourself. You have plenty of staff, let them handle it."

He laughed, then said something that made me pause for a moment.

"I'm not running Megah Holding. I can't just hop on a flight with a driver sending me to the airport. This is a small business. I still have to monitor my staff, still have to supervise this and that."

From there, we started a long chat about something many people think is easy, but is actually never easy. Which is being the boss.

Once Scared of the Boss, Now He's the Boss

He told me, back when he worked under someone, life was always filled with fear. Scared of getting scolded, scared of not meeting the boss's expectations. He still remembers his old boss's face, sometimes moody, stressed, like carrying the whole world on his shoulders.

Now he's the boss himself. No one above him to mess up his head with orders. "My only boss now is the customer," he said. But funny thing is, he still has his moody days too.

And that's when he finally understood something. Even with no one above you, managing the people below you is a pressure that is just as heavy.

This is actually something many people miss. When we work for a salary, we feel the pressure comes from above. But when we become the boss, the pressure comes from below, from the side, from every direction at once. In HR, there's a term for this load, it's called emotional labour, the work of managing emotions. A small business owner doesn't just think about profit and loss, he has to manage the staff's emotions, the customers' emotions, and his own emotions all at the same time. All three at once, every single day.

Free, But Freedom That Comes With a Price

"It really is nice being the boss," he admitted. You can wear what you like, come in when you like. No one to question you.

But then he added one line that I think was the most mature thing he said the whole conversation. "That freedom has a price. Because now I'm the one who has to answer for everything. And I become the example for my staff."

This is true. In management, there's a concept called tone at the top. It means the attitude and discipline of the person at the very top will spread downwards. If the boss is always late, the staff start to feel being late is normal. If the boss cuts corners, the staff follow. So a boss's freedom isn't really freedom, it's a responsibility wearing the mask of freedom.

The Real Challenge, Managing People

When we got to the topic of staff, the real stories came out.

"Workers now are not like before," he said. Even the generation factor is something a boss has to think about. Many of them are Gen Z. Once he scolded a worker for playing with his phone in front of a customer and gaming during work hours. That same evening, the kid just didn't show up for work anymore. Gone, just like that.

I think a lot of small business owners can relate to this story. But to be fair, this isn't entirely the generation's fault. HR studies show that Gen Z don't actually hate work, they just respond differently to how they're corrected. They look for more meaning in their work, they're more sensitive to how they're treated, and they pull back faster if they feel unappreciated. So the old way, scolding hard in front of others, often backfires. The correction itself isn't wrong, but the way the message is delivered needs to change.

Two Types of Workers a Boss Must Know

After running the business for a while, my friend has gotten good at reading the types of staff he deals with.

The first type, the workers who do a great job, usually come from among the students. They work part time during semester breaks. Their minds are proactive, they understand instructions, they keep time, and they have good work manners. These ones have ambition, they have dreams. The problem is, because they have bigger dreams elsewhere, a job like this is only temporary for them. So this group is limited, and hard to find.

The second type, the ones who are plenty and who want to work long term, are usually the ordinary kids. Some dropped out of school, some are the motorbike gang, the vape boys. Their way of thinking is a little different, and they're honestly not as easy to handle as the first group.

But this is where I saw an opportunity my friend himself might not have noticed. In HR, this second group is actually a long term asset if managed properly. The first group is good, but they're a flight risk, they will surely fly off. The second group, if the boss is willing to invest a little, give some training, give some trust, give them a reason to feel valued, they're the ones who will become the backbone of the business. Many business owners fail because they only look for workers who are already good, when the real skill of a boss is shaping an ordinary worker into an extraordinary one.

Closing, Running Away Isn't Always Easier

At the end of our chat, he admitted he hasn't gone on a holiday in a very long time. Probably because he's been too busy running the business that he forgot to rest.

And that's when I started to realise something. Back when we worked for a salary, we always complained. Tired of working under someone, tired of following orders, tired of getting scolded. We imagined working for ourselves as some kind of beautiful freedom.

But when you really become the CEO, even the CEO of a small shop, the pressure doesn't go away. It just changes shape. Before, we worried about losing our job. Now we worry about losing staff, losing customers, losing profit.

Maybe the lesson isn't about which is easier, working for yourself or working for someone. It's about accepting the fact that every choice carries its own weight. The point isn't to run away from pressure, but to choose the pressure you're truly willing to carry, for something you truly believe in.

And sometimes, even the CEO of a small shop needs to stop for a while, bring his family to Port Dickson, and remember why he started all this in the first place.

Have you ever been in a similar situation and experienced being your own boss?  Drop your thoughts below. 

Shamyl Shalyzad, PhD, is a freelance writer, HR advisor, and social science researcher. He resides in Seremban, Negeri Sembilan

Boss Pun Boleh Moody: Sembang Pagi Pasal Cabaran Kerja Sendiri

Satu pagi seorang sahabat lama telefon. Soalannya ringkas, kalau bercuti di Port Dickson, biasa stay kat mana. Saya jawab biasa-biasa saja, hotel standard yang ada pantai sendiri. Tapi sebab keluarga dia ramai, saya cadangkan apartment, lagi selesa, lagi berbaloi.

Kawan saya ni pemilik sebuah restoran western food di Kemaman. Bukan kerja makan gaji lagi, dah lama dia ambil langkah berniaga sendiri. Jadi saya pun usik dia, "Apa nak risau, awak CEO sekarang, pergi la jalan-jalan. Staf ramai, biar mereka uruskan."

Dia ketawa, kemudian jawab sesuatu yang buat saya terdiam sekejap.

"Aku bukan urus Megah Holding. Bukan boleh senang-senang naik flight, ada driver hantar ke airport. Ini bisnes kecil. Aku tetap kena monitor staf, kena supervise itu ini."

Dari situ, mula la kami berborak panjang pasal sesuatu yang ramai orang ingat senang, tapi sebenarnya tak pernah senang. Iaitu jadi bos.

Dulu Takut Bos, Sekarang Dia Pula Jadi Bos

Dia cerita, dulu masa kerja bawah orang, hidup selalu dalam ketakutan. Takut kena marah, takut tak capai expectation bos. Dia masih ingat lagi muka bos dia yang kadang-kadang moody, stres, macam memikul satu dunia atas bahu.

Sekarang dia sendiri jadi bos. Tak ada lagi orang atas nak serabutkan kepala dia dengan arahan itu ini. "Bos aku sekarang cuma customer," dia kata. Tapi yang peliknya, dia pun ada hari-hari moody.

Dan di situlah dia baru faham satu benda. Walaupun tak ada sesiapa di atas, mengawal selia orang bawah pun satu tekanan yang tak kurang hebatnya.

Ini sebenarnya benda yang ramai orang terlepas pandang. Bila kita kerja makan gaji, kita rasa tekanan datang dari atas. Tapi bila jadi bos, tekanan datang dari bawah, dari sisi, dari semua arah sekali. Dalam bidang HR, ada satu istilah untuk beban ni, namanya emotional labour, kerja menguruskan emosi. Bos bisnes kecil bukan saja kena fikir untung rugi, dia kena jaga emosi staf, emosi customer, dan emosi sendiri serentak. Tiga-tiga sekali gus, tiap-tiap hari.

Bebas, Tapi Bebas Yang Ada Harga

"Memang best jadi bos," dia akui. Boleh pakai apa yang suka, datang waktu yang suka. Tak ada siapa nak tanya.

Tapi dia tambah satu ayat yang saya rasa paling matang sepanjang perbualan kami. "Kebebasan tu ada harganya. Sebab sekarang aku yang kena jawab semua. Dan aku jadi contoh kepada staf bawah."

Ini betul. Dalam pengurusan, ada konsep namanya tone at the top. Maksudnya, perangai dan disiplin orang paling atas akan menular ke bawah. Kalau bos selalu lewat, staf pun rasa lewat tu biasa. Kalau bos potong jalan, staf pun ikut. Jadi kebebasan seorang bos sebenarnya bukan betul-betul bebas, ia satu tanggungjawab yang menyamar sebagai kebebasan.

Cabaran Sebenar, Menguruskan Manusia

Bila sampai bab staf, barulah keluar cerita sebenar.

"Pekerja sekarang bukan macam dulu," dia kata. Faktor generasi pun bos kena fikir. Ramai budak Gen Z. Pernah sekali dia tegur seorang staf sebab main handphone depan customer dan main game masa kerja. Petang tu juga budak tu terus tak datang kerja lagi. Hilang macam tu saja.

Saya rasa ramai peniaga kecil boleh relate dengan cerita ni. Tapi kalau kita nak adil, ini bukan sepenuhnya salah generasi. Kajian HR menunjukkan Gen Z bukan benci kerja, mereka cuma respon berbeza terhadap cara teguran. Mereka lebih cari maksud dalam kerja, lebih sensitif pada cara dilayan, dan lebih cepat undur kalau rasa tak dihargai. Jadi cara lama, iaitu tegur keras depan orang, selalunya jadi bumerang. Bukan teguran tu salah, tapi cara hantar mesej tu yang kena ubah.

Dua Jenis Pekerja Yang Bos Kena Kenal

Lepas lama berniaga, kawan saya ni dah pandai baca jenis staf yang dia hadap.

Jenis pertama, budak-budak yang kerja bagus, selalunya dari kalangan student. Kerja part time masa cuti semester. Otak mereka proaktif, faham arahan, menepati waktu, dan ada adab kerja. Mereka ni ada wawasan, ada cita-cita. Masalahnya, sebab mereka ada cita-cita lain yang lebih besar, kerja macam ni cuma sementara buat mereka. Jadi golongan ni terhad, dan susah nak cari.

Jenis kedua pula, yang ramai dan yang nak kerja lama, selalunya budak-budak biasa. Ada yang tak habis sekolah, geng motor, mat vape. Aras pemikiran mereka lain sedikit, dan memang bukan senang nak handle macam golongan pertama tadi.

Tapi di sinilah saya nampak satu peluang yang kawan saya sendiri mungkin tak perasan. Dalam HR, golongan kedua ni sebenarnya aset jangka panjang kalau diurus betul. Golongan pertama bagus, tapi mereka flight risk, memang akan terbang. Golongan kedua pula, kalau bos sanggup melabur sedikit, beri latihan, beri kepercayaan, beri sebab untuk mereka rasa dihargai, merekalah yang akan jadi tulang belakang bisnes. Ramai peniaga gagal sebab mereka cuma cari pekerja yang dah sedia bagus, sedangkan kemahiran sebenar seorang bos ialah membentuk pekerja yang biasa jadi luar biasa.

Penutup, Yang Lari Pun Tak Semestinya Lebih Senang

Hujung perbualan, dia mengaku dia dah terlalu lama tak bercuti. Mungkin sebab terlalu sibuk menguruskan bisnes sampai lupa nak berehat.

Dan di situ saya mula sedar satu benda. Dulu masa kerja makan gaji, kita selalu merungut. Penat bawah orang, penat ikut arahan, penat kena marah. Kita bayangkan kerja sendiri tu satu kebebasan yang indah.

Tapi bila betul-betul jadi CEO, walau CEO kedai kecil sekalipun, tekanan tu tak hilang. Ia cuma bertukar bentuk. Dulu kita risau hilang kerja. Sekarang kita risau staf hilang, customer hilang, untung hilang.

Mungkin pengajarannya bukan tentang mana lebih senang, kerja sendiri atau kerja bawah orang. Tapi tentang menerima hakikat bahawa setiap pilihan ada beban tersendiri. Yang penting bukan lari dari tekanan, tapi pilih tekanan yang kita betul-betul sanggup pikul, demi sesuatu yang kita betul-betul percaya.

Dan kadang-kadang, seorang CEO kedai kecil pun perlu berhenti sekejap, bawa keluarga ke Port Dickson, dan ingat semula kenapa dia mula semua ni.

When Two Men Meet to Debate and Nobody Actually Debates - What a chaotic interfaith showdown taught us about arguing, about truth, and about ourselves

There is something both fascinating and deeply uncomfortable about watching two intelligent people argue. You  hoping to witness something rare, a moment where one person says something so sharp and true that the other has no choice but to pause, reconsider, and grow. You hope for light. What you usually get instead is heat.

That is exactly what happened when Muslim Lantern and Andrew Wilson sat down to debate two of the most charged topics in interfaith discourse today,  “ The age of consent in Islam”. The moderator was a YouTuber named Sneo. The format was supposed to be open, flowing and civilised.

It lasted nearly an hour. A real debate never happened.

And yet, what actually unfolded may be more valuable than any clean, polished debate could ever be. Because what we witnessed was something deeply human. Raw, messy, and full of lessons that go far beyond religion.

Let us walk through it together.

The Setup

Andrew Wilson came armed with charts, medical documentation, and what he believed was an airtight logical trap. His argument, stripped to its core, was this: Muhammad married Aisha when she was six years old and consummated the marriage when she was nine. Modern medical science shows that a prepubescent girl's anatomy cannot accommodate an adult male without serious injury. Muslim Lantern himself had previously stated that any marriage causing harm is forbidden in Islam. Therefore, by Islam's own standard, this act was forbidden. Checkmate.

Muslim Lantern came with something different. He came with theology, with history, with the kind of arguments that take time and patience to unfold properly. He wanted to challenge the entire moral framework Wilson was standing on. He wanted to ask the harder, deeper question: who gave you the authority to decide what is right and wrong, and from where exactly does that authority come?

Two very different styles. Two very different agendas. And zero agreement on the rules of engagement. Within minutes, the debate collapsed into a furious argument about the debate itself.

The Fight Nobody Expected

Before a single real point was exchanged, the two men were already fighting about whether Muslim Lantern was allowed to bring up Christianity at all.

Wilson's position was simple. This debate is about Islam. Defend Islam. Do not point at Christians and say they did the same thing. That is a logical fallacy called whataboutism, and it changes nothing about whether the Islamic position is defensible.

Muslim Lantern's position was equally clear, and equally passionate. This is a Muslim debating a Christian. Christianity has its own history on this exact issue. Church fathers, biblical figures, centuries of practice that mirrors precisely what Wilson was condemning. To pretend that history does not exist, to demand that only Islam be placed in the dock while Christianity sits comfortably in the audience, is the very definition of hypocrisy. And he was not going to let it slide.

They went back and forth on this for nearly forty minutes. The actual debate topics were barely touched. Watching it is frustrating. But it is also, if you look carefully, enormously instructive.

Who Was Actually Right?

Here is where things get interesting. Because both men were partly right. And both men were partly wrong.

Wilson was correct on the mechanics of formal debate. If you have a proposition to defend, you defend it. You do not deflect by pointing elsewhere. A defendant in court who responds to every charge with "but look what the prosecutor once did" is not making a defence. They are making a distraction. In strict logical terms, exposing someone else's inconsistency does not prove your own position is correct.

But Muslim Lantern was not simply deflecting. He was doing something more specific and more legitimate. He was challenging the standing of his accuser. There is a real difference between saying "Christians did it too, therefore what we did is fine" and saying "Christians did it too, therefore you have no moral authority to stand here and prosecute us." The first is a logical fallacy. The second is a challenge to the credibility of the critic. That is a different move entirely, and it is not automatically illegitimate.

The problem was that Muslim Lantern never separated these two things clearly enough. He blended them together in a way that gave Wilson the ammunition to dismiss everything as whataboutism. Had he been more precise, his argument would have been very difficult to dismiss.

The Argument Wilson Never Really Answered

Beneath all the procedural noise, Muslim Lantern kept returning to a question that Wilson consistently ducked. It went something like this.

You are making a moral claim. You are saying this act is wrong. Fine. But on what basis? Where does your moral standard come from? If you are a Christian, then your morality comes from God through scripture. Show me where your scripture condemns this. If you cannot do that, then you are giving me your personal opinion. And your personal opinion, however strongly felt, is not an objective moral standard that I am required to accept.

This is actually a deep and serious philosophical challenge. It is the same argument that Christian apologists use constantly against secular critics of religion. Without God, they say, morality is just opinion dressed up as principle. Muslim Lantern was turning that argument around on a Christian. It was his sharpest move in the entire session.

Wilson's response was that he did not need an objective moral standard to show internal inconsistency in someone else's position. That is also logically true. But showing internal inconsistency and proving something is morally wrong are two completely different claims. He was trying to do both with the same argument, and they require different tools.

The Evidence That Was Never Fully Used

This is perhaps the most fascinating part of the whole affair. Muslim Lantern had what may have been his single strongest counter-argument sitting right there in front of him, and he never properly developed it.

The historical record on Aisha is vast. The hadith literature is extraordinarily detailed about her life. She lived to approximately sixty-five years old. She became one of the most prolific transmitters of hadith in Islamic history, with thousands of narrations to her name. She was a teacher, a scholar, a political figure. Companions travelled long distances specifically to learn from her. She was, by every account in the sources, intellectually formidable and personally confident throughout her life.

And here is the point that should have been hammered home. Across all of this enormous body of narration, there is not a single report of physical injury. Not one account of illness connected to her marriage. Not one expression of regret or trauma. Not one companion raising concern. The absence is total.

Wilson's entire medical argument was built on statistical probability. Based on average measurements, harm would likely occur. But Muslim Lantern could have responded with actual historical testimony, which is a form of evidence that outranks theoretical modelling. The record says no harm occurred. That is not a small point. That is a direct dismantling of Wilson's core framework.

Combined with the mainstream Islamic scholarly position that consummation occurred after puberty, which would render Wilson's anatomical argument entirely irrelevant anyway, Muslim Lantern had everything he needed to demolish the central claim. He touched on it briefly. He never built it into a complete case.

What This Debate Was Really About

Let us be honest about something. Real debates, the kind where minds actually change, are extraordinarily rare. What we usually call debates are something else entirely. They are performances. Each side comes with a conclusion already firmly in place. The arguments that follow are not a genuine search for truth. They are a search for better ammunition.

Wilson had already concluded, before the debate began, that Muhammad was a pedophile. Muslim Lantern had already concluded, before the debate began, that Wilson was a hypocritical Christian trying to attack Islam. Everything that followed was each man looking for ways to confirm what he already believed, while appearing to engage with what the other was saying.

Psychologists call this motivated reasoning. It is one of the most universal features of human thinking. It does not discriminate by religion, education, or intelligence. Smart people do it just as much as anyone else. They just do it more elaborately. The tell-tale sign is simple: ask yourself before any debate, what would actually change my mind? If you cannot honestly answer that question, you are not debating. You are performing certainty.

The Moderator Problem

Something also needs to be said about Sneo's role in all of this. He seemed like a decent and well-intentioned person. He genuinely tried to keep the peace. But the structural failure of this debate happened before it began, because the terms were never properly established.

No agreement on definitions. What exactly counts as a child? What does harm mean, and how do you measure it? What is the precise proposition being defended? No agreement on scope. Is this Islam versus logic, or Islam versus Christianity? No agreement on format.

A moderator's most important job is not to keep the conversation polite. It is to establish the architecture of the debate before the first word is spoken. Without that architecture, even the most intelligent participants will talk past each other indefinitely. Which is exactly what happened here.

What We Can All Take Away

This debate, for all its chaos, left behind something genuinely useful.

The first lesson is that winning a debate and being right are not the same thing. Wilson was arguably the sharper debater in terms of formal mechanics. But Muslim Lantern raised more philosophically substantive questions. The audience that cheered for their own side learned nothing from the encounter. The audience that asked "who actually had the better argument?" walked away with something real.

The second lesson is that definitions are not trivial. When Muslim Lantern challenged the use of the word "pedophile," it seemed like evasion to some viewers. It was not. It was a recognition that the entire argument depended on a definition that was never properly established. How you define your terms determines what argument you are actually making. This is true in debates, in law, in science, and in everyday conversation.

The third lesson is that exposing hypocrisy is not the same as building a defence. Muslim Lantern's instinct to highlight Christian history was understandable and not entirely without merit. But it energised his supporters far more than it persuaded anyone who was genuinely undecided. If your goal is to change minds, leading with accusations of hypocrisy almost never works.

The fourth and perhaps deepest lesson is about emotional investment. Both men cared deeply about their positions. That care is human and understandable. But the more we care about a conclusion, the harder it becomes to engage honestly with the evidence that might challenge it. This is the central tension of all serious intellectual life. The things worth arguing about are precisely the things we care most about. And caring too much makes us worse at arguing about them.

A Final Thought

There is a version of this debate that could have been genuinely extraordinary. Two intelligent, knowledgeable men, each with real substantive material to offer, engaging honestly with each other's strongest arguments rather than their weakest presentations. It would have required different terms, different formats, and perhaps most importantly, a different posture from both participants.

Not the posture of a prosecutor and a defendant. Not the posture of two champions fighting for their respective tribes. But the posture of two people who are actually curious about whether they might be wrong.

That version of the debate did not happen. But the fact that we can imagine it, and identify clearly why it did not happen, is itself a kind of progress.

The next time you find yourself in an argument, about anything, ask yourself one honest question before you open your mouth. Am I here to win, or am I here to understand? The answer to that question will determine everything that follows.

Link to Youtube : https://www.youtube.com/watch?v=3TB7NdYfusI

Bila Institusi Yang Di Sayangi Ditegur - Renungan Seorang Bekas Anggota Tentang Isu ATM: Antara Sakit, Syukur, dan Harapan

Sejak isu skandal rasuah melibatkan pegawai kanan Angkatan Tentera Malaysia tersebar, saya tidak dapat tidur malam dengan lena. Bukan kerana saya takut, tapi kerana hati saya bercampur baur. Sebagai bekas anggota yang pernah berkhidmat dalam institusi yang saya sayangi, perasaan ini sukar nak explain. Ada marah, ada sakit hati, ada insaf, dan yang paling penting – ada syukur.

Ya, syukur. Kedengarannya pelik kan? Macam mana boleh rasa syukur bila institusi yang kita cintai kena hentam? Tapi izinkan saya kongsi perspektif saya.

Perit Nak Telan, Tapi Perlu Berlaku

Walau perit untuk kita telan, demi perubahan yang lebih baik, ini perlu berlaku dan kita perlu terima. Saya faham perasaan rakan-rakan seperjuangan yang mungkin rasa malu, marah, atau denial. Tapi sebagai manusia yang rasional, kita kena terima satu hakikat: takkan bergoyang kalau tidak ditiup angin.

Sebagai seorang Muslim, saya yakin sesautu berlaku ada hikmah dari Yang Maha Kuasa. Allah S.W.T tidak menguji kita melainkan Dia tahu kita mampu hadapi. Dan kadang-kadang, ujian yang paling perit adalah ujian yang paling kita perlukan.

Bayangkan kalau isu ni tidak terbongkar sekarang. Bayangkan kalau ia terus membiak macam barah dalam badan perkhidmatan yang kita sayangi. Diagnosis yang hampir end stage ini dapat dikesan dan dinyatakan kepada pesakit untuk rawatan susulan. Ya, memang sakit dan perit untuk pesakit menerima diagnosis kanser. Tapi bukankah lebih baik tahu sekarang dan mulakan rawatan, daripada tahu bila dah terlambat?

Teguran Allah: Membetulkan Yang Biasa

Saya selalu berfikir – adakala kita lama biasakan yang salah sehingga ia menjadi nampak betul dalam budaya dan amalan kita. Practice makes permanent, bukan perfect. Kalau practice yang salah, yang permanent pun salah.

Mungkin dalam perkhidmatan kita, dah lama berlaku perkara-perkara yang sepatutnya tidak berlaku. Tapi sebab semua orang buat, sebab 'memang macam tu dari dulu', sebab 'ini budaya kita', kita diam je. Kita normalize the abnormal. Kita biasakan yang salah.

Anggaplah ini satu ketentuan daripada Allah untuk kita kembali kepada landasan yang betul dan perbanyakkan refleksi diri. Ini bukan hukuman – ini teguran. Teguran seorang guru kepada pelajar yang tersayang. Teguran seorang bapa kepada anak yang dia harap jadi lebih baik.

Amatlah malang kalau sesuatu kesalahan itu tidak disedarkan oleh Tuhan dan kita terus melakukan perkara tersebut. Kesan yang akan ditanggung akan lebih tidak tertanggung. Bayangkan kalau perkhidmatan kita terus rosak, terus korup, sampai ke tahap di mana Allah tarik barakah dari institusi ni completely. Nauzubillah.

Kuasa, Tanggungjawab, dan Amanah

Isu ini juga jadi peringatan yang sangat kuat tentang kuasa yang diberi – ada tanggungjawab, dan kita menanggung kesan tersebut jika salah guna. Ia juga sebagai ingatan bila kita berada di atas sebagai orang yang mempunyai kuasa.

Dalam Islam, kita diajar konsep amanah. Setiap kuasa adalah amanah. Setiap jawatan adalah amanah. Dan setiap amanah akan ditanya pada Hari Kiamat. Rasulullah S.A.W bersabda yang bermaksud: 'Setiap kamu adalah pemimpin dan setiap kamu akan ditanya tentang kepimpinannya.'

Pegawai kanan yang terlibat dalam isu ni – sama ada dakwaan tu betul atau tidak – dia kena hadap soalan: Macam mana dia guna kuasa yang Allah bagi? Adakah dia amanah? Adakah dia ingat yang semua ni adalah pinjaman, dan satu hari nanti dia kena pulang?

Tapi jangan salah faham – ini bukan pasal satu individu je. Ini pasal system. Ini pasal culture. Ini pasal kita semua yang ada kuasa, sekecil mana pun kuasa tu. Adakah kita guna dengan betul?

Tentang Chegubard: Niat Hanya Allah Yang Tahu

Saya tidak mungkin tahu hasrat sebenar Chegubard – hanya Tuhan yang tahu hati manusia. Mungkin dia ada agenda politik. Mungkin dia betul-betul nak lawan rasuah. Mungkin mix of both. Wallahu a'lam.

Tapi yang pasti, apa yang berlaku adalah dengan keizinan dan kebijaksanaan Allah. Meski Chegubard ada agenda di sebalik semua ini, niat seseorang itu dia akan jawab dengan Tuhan. Bukan urusan kita nak judge niat dia. Tapi apa yang kita hadapi hasil dari tindakan dia – itu bukan semestinya perkara yang buruk. Pasti ada juga kebaikannya.

Allah boleh guna siapa saja sebagai medium untuk sampai teguran kepada kita. Kadang-kadang Allah guna orang yang kita suka. Kadang-kadang Allah guna orang yang kita tak suka. Yang penting bukan medium – tapi message.

Dalam hal ini, saya lebih cenderung kepada berfikir dan berpersepsi baik. Husn al-dhann. Fikir positif. Ada yang anggap ini plot jahat atau politik kotor, tapi saya melihat ia sebagai tanda Allah masih menegur dan membetulkan kita. Masih ada harapan. Masih belum terlambat.

Psychological Safety dan Moral Courage

Sebagai seseorang yang selalu cakap tentang 'psychological safety' dalam organisasi, isu ini buat saya reflect mendalam. Psychological safety bermaksud persekitaran di mana orang berani speak up tanpa takut kena hukum atau dikucilkan.

Tapi dalam hal Chegubard ni, dia tahu kesan yang akan dia hadapi – kena serang dari dua penjuru, kena tangkap, kena label macam-macam – tapi masih tetap ambil tindakan begini. Di sini saya nampak ada 'moral courage'. Keberanian moral untuk buat apa yang betul walaupun tahu ada harga yang kena bayar.

Ini buat saya terfikir: Mungkin dunia sekarang, dan terutamanya dalam organisasi kita, sukar untuk mencapai psychological safety yang tinggi tanpa ada moral courage. Orang kena berani untuk buat apa yang betul first, baru environment slowly berubah.

Berapa ramai dalam perkhidmatan kita yang nampak salah tapi tak berani cakap? Berapa ramai yang tahu ada penyelewengan tapi diam sebab takut career terjejas? Berapa ramai yang compromise integrity sebab 'everybody's doing it'?

Mungkin kita semua perlu sikit dari moral courage tu.

Untuk Yang Masih Berkhidmat: Jadikan Peringatan

Untuk rakan-rakan yang masih dalam perkhidmatan, jadikanlah perkara ini sebagai peringatan. Saya faham, ia berlaku dengan cara yang perit. Meremukkan ego diri. Bila perkhidmatan dihina oleh orang ramai, netizen, malah anggota sendiri pun mula ragu.

Tapi yakinlah – ini cara yang baik dan berkesan untuk orang sekeliling kita lebih sedar dan berhati-hati. Terutamanya yang bakal memikul amanah yang sama. Mereka yang akan naik pangkat, yang akan dapat kuasa, yang akan handle budget besar, yang akan approve tender – mereka semua akan ingat apa yang berlaku hari ini.

Mereka akan fikir dua tiga kali sebelum nak buat benda yang tak betul. Bukan sebab takut kena tangkap je – tapi sebab sedar yang amanah ni berat. Yang jawatan ni bukan untuk kaya, tapi untuk khidmat. Yang pangkat ni bukan untuk power trip, tapi untuk lead dengan contoh.

Ini prevention yang paling powerful. Bukan training 'Ethics and Integrity' yang semua orang tidur dalam dewan. Bukan poster 'Say No To Corruption' yang orang scroll past dalam WhatsApp group. Ini real consequence. Ini real example. Ini real deterrent.

Belajar Dari Kesilapan

Kita belajar sesuatu dan boleh berubah bila kita mengakui kekurangan dan kesilapan diri. Ini prinsip paling asas dalam improvement – acknowledge the problem first.

Sebagai institusi, ATM perlu acknowledge – ya, kita ada masalah. Ya, system kita ada loophole. Ya, culture kita ada yang perlu diperbaiki. Bukan untuk malukan diri, tapi untuk improve.

Dalam Islam, kita diajar konsep taubat. Taubat bukan sekadar minta maaf dan move on. Taubat yang sebenar ada tiga rukun: Sedar kita buat salah, stop buat salah tu, dan azam tak nak repeat lagi. Kalau boleh, repair the damage yang dah buat.

ATM as an institution boleh apply konsep yang sama. Sedar ada masalah (acknowledgment). Stop practice yang salah (reform). Azam nak jadi better (commitment). Dan repair damage (restore public trust).

Penutup: Antara Sakit dan Harapan

Saya tak nafikan – memang sakit bila institusi yang kita sayangi kena hentam. Sakit bila orang luar kritik. Sakit bila netizen buat meme dan joke. Sakit bila kita rasa macam khidmat kita selama ni sia-sia sebab ada segelintir yang rosakkan nama.

Tapi di sebalik sakit tu, ada harapan. Harapan yang ini akan jadi turning point. Harapan yang generasi akan datang akan dapat serve dalam institusi yang lebih bersih, lebih amanah, lebih bermartabat. Harapan yang anak-anak kita kalau join ATM nanti, mereka tak perlu hadap pressure untuk compromise integrity.

Saya pilih untuk lihat ini sebagai growing pain. Ya, sakit. Tapi growth memang selalu sakit. Nak jadi better version of ourselves – whether as individual atau sebagai institusi – mesti ada sacrifice, ada discomfort, ada pain.

Kepada rakan-rakan seperjuangan yang masih berkhidmat: Jangan give up. Jangan putus asa. Jangan fikir semua orang sama. The majority are still good people trying to do good work. Yang rosak tu segelintir je. Dan segelintir tu kena weeded out supaya yang majority boleh shine.

Kepada yang akan join perkhidmatan: Join dengan niat yang betul. Serve dengan integrity. Bila dapat kuasa nanti, ingat – it's an amanah, not a privilege. Use it wisely. Use it justly. Use it for the rakyat, not for yourself.

Dan kepada kita semua: Mari kita sama-sama doa supaya Allah permudahkan jalan untuk institusi kita kembali kepada landasan yang betul. Supaya yang bersalah dapat keadilan. Supaya yang innocent tidak teraniaya. Supaya sistem kita menjadi lebih baik. Supaya amanah kita kepada rakyat dan kepada Allah ditunaikan dengan sebaik-baiknya.

Sebab akhirnya, kita semua akan kembali kepada Allah. Dan bila kita kembali nanti, soalan yang akan ditanya bukan 'berapa bintang pangkat kau?', tapi 'macam mana kau guna kuasa yang Aku bagi?'

Semoga kita semua dari kalangan yang dapat jawab soalan tu dengan penuh keyakinan.

 

Shazad

Seremban, 3 Jan 2026

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Ditulis dari hati seorang bekas anggota yang masih menyayangi perkhidmatannya, Dengan harapan untuk masa depan yang lebih baik.