For years, a non-Muslim academic in Malaysia has advocated the idea that Malaysia should move away from an integration model towards an assimilation model.
I believe there is a fundamental difficulty with this argument which he may not have sufficiently considered.
If by “assimilation” he means that our different communities should gradually surrender their distinct identities in favour of one dominant cultural identity, then he may be advocating something fundamentally inconsistent with the worldview taught by the Qur’an.
The Qur’an does not describe human diversity as an unfortunate historical accident which mankind should eventually eliminate. It describes diversity as part of the reality deliberately created by God.
The clearest statement is in Surah al-Hujurat:
“O mankind! We created you from a male and a female, and made you into peoples and tribes so that you may know one another. Surely the most honoured of you in the sight of Allah is the most righteous of you.”
(Qur’an 49:13)
Notice the language.
Human beings were made into peoples and tribes — not so that one people should absorb another, but “so that you may know one another.”
Difference therefore provides an opportunity for human engagement, understanding and learning. The Qur’an then immediately rejects ethnicity as the measure of human superiority. The criterion before God is righteousness, not race, ancestry or membership of a dominant community.
The Qur’an goes even further:
“And among His signs is the creation of the heavens and the earth and the diversity of your languages and your colours.”
(Qur’an 30:22)
The diversity of languages and colours is actually described as being among the signs of God.
That is an extraordinary idea.
Why then should Muslims regard cultural or linguistic diversity as something that must eventually disappear in order to produce national unity?
The Qur’an even recognises diversity at the level of communities and ways of life:
“For each of you We have prescribed a law and a way. Had Allah willed, He could have made you one community, but He intended to test you in what He has given you. So compete with one another in good works.”
(Qur’an 5:48)
Whatever theological discussions may surround the context of this verse, its broader message is difficult to miss: God could have made humanity one community. He did not.
Elsewhere, the Qur’an states:
“Had your Lord willed, all those on earth would have believed, all of them together. Would you then compel people to become believers?”
(Qur’an 10:99)
And:
“There shall be no compulsion in religion.”
(Qur’an 2:256)
These verses reveal a larger Qur’anic philosophy: unity does not require uniformity, and difference does not necessarily require division.
That distinction is extremely important for Malaysia.
Integration says: let us build a nation together despite our differences.
Assimilation, if understood in its stronger sense, says: become more like the dominant group so that eventually our differences cease to matter or disappear.
Those are very different philosophies.
The first can accommodate the Qur’anic conception of diversity. The second becomes much more difficult to reconcile with it when assimilation requires people to abandon legitimate cultural, linguistic or communal identities.
There is another irony.
Those who champion assimilation frequently do so in the name of nationalism. But Muslims themselves should think carefully about nationalism when it becomes an ideology of ethnic or national superiority.
The Qur’an does not teach that Malays, Arabs, Chinese, Indians, Europeans or any other race possess intrinsic superiority over another. It repeatedly directs human beings towards moral worth rather than inherited identity.
Indeed, the Prophet Muhammad’s famous final sermon is traditionally reported as rejecting superiority of Arab over non-Arab and non-Arab over Arab, except on the basis of righteousness.
Islam certainly does not prohibit Muslims from loving their country. Loving Malaysia, protecting Malaysia and working for the welfare of Malaysians are entirely different propositions from turning nationalism into an ideology which places nation, race or ethnicity above universal principles of justice.
The Qur’an warns believers that justice must prevail even against themselves and those closest to them:
“O you who believe! Stand firmly for justice, as witnesses for Allah, even if it is against yourselves, your parents or your relatives…”
(Qur’an 4:135)
That is a powerful limitation upon tribalism and nationalism.
Our loyalty to a nation cannot become an excuse for injustice.
So what kind of Malaysia should we build?
Not a Malaysia where Malays become Chinese.
Not a Malaysia where Chinese become Malays.
Not a Malaysia where Indians become either.
And certainly not a Malaysia where any community is made to feel that its acceptance as Malaysian depends upon how closely it imitates another community.
We should build a Malaysia in which Malays, Chinese, Indians, Sabahans, Sarawakians, Orang Asli and all our other communities can remain who they are while developing an increasingly powerful common identity as Malaysians.
That is integration.
Our common citizenship, constitutional order, national institutions, shared responsibilities and common future should bind us together. Our differences need not disappear for Malaysia to become stronger.
In fact, understood properly, diversity can be one of our strengths.
The Qur’an invites human beings to observe diversity, understand it, learn through it and ultimately recognise the common humanity beneath it.
Perhaps this professor believes assimilation will appeal to the Malay-Muslim majority. If so, I think he misunderstands something important about Islam. Muslims who take the Qur’an seriously have good reason to be suspicious of any ideology demanding the unnecessary erasure of human diversity which God Himself says He created.
One may advocate national unity.
One may advocate a strong Malaysian identity.
One may insist upon loyalty to the country and respect for its constitutional order.
But none of these logically requires cultural assimilation.
Unity is not uniformity.
And Malaysia does not have to destroy its diversity in order to become a nation.
Hence, I would advise this professor, in a friendly manner, to stop peddling un-Islamic values.
Peace !
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