International Journal of Social Science Research

eISSN: 2710-6276 | Vol. 4, No. 1, 1-8, 2022

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International Journal of Social Science Research (IJSSR)

eISSN: 2710-6276 | Vol. 4 No. 1 [March 2022]
Journal website: http://myjms.mohe.gov.my/index.php/ijssr

CONSENSUS POLITICS AND ITS RELEVANCE TO UNITY

IN MALAYSIA: AN ISLAMIC PERSPECTIVE

Enizahura Abdul Aziz1*

1
Centre for the Study of Shariah, Law and Politics, Institute of Islamic Understanding Malaysia, Kuala
Lumpur, MALAYSIA

*Corresponding author: enizahura@ikim.gov.my

Abstract: The diversity of the Malaysian society calls for

Article Information: the need of a solid framework of unity that is sustainable
Article history: and long lasting. However, amidst the diversity of
culture, religions, ethnicity and race, there is also the
Received date : 26 December 2021 challenge of proliferation of political parties that
Revised date : 15 February 2022 hinders the agenda of unity in the country. Politicians
Accepted date : 2 March 2022
Published date : 7 March 2022 have the tendency to leverage on matters that would
expedite their political interests, either individually or
To cite this document: collectively. The danger to this game of politics is when
there are those who use or rather abuse ethnic, religious
Abdul Aziz, E. (2022). CONSENSUS
POLITICS AND ITS RELEVANCE
and cultural differences as the trump card for sectarian
TO UNITY IN MALAYSIA: AN political gains. This paper argues that for unity to work
ISLAMIC PERSPECTIVE. in Malaysia, consensus politics is a suitable approach to
International Journal of Social Science ensure unity, harmonious relations and peaceful
Research, 4(1), 1-8. coexistence. The concept of consensus in politics
highlighted here does not deny the existence of various
political parties among the Malaysians in general.
Consensus politics in this manner is understood as a
form of mutual agreement which signifies solidarity of
opinions among political parties and their respective
leaders on particular issue(s) for the sake of the welfare
of the citizens in general and also the sovereignty of the
state. This is aligned with the higher objectives of the
sharia (Islamic law) or maqasid shariah in which the
aims of politics must also be able to protect the religion,
mind, life, progeny and wealth.

Keywords: Political Consensus, Unity, Malaysia,

Diversity, Maqasid Shariah, Leadership.

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1. Introduction
Malaysian political landscape is shaped by various factors that influenced the political
manoeuvrings in the country. Most significantly is the impact of Western colonization and the
racial diversity that have contributed to the development of the local political scenario. The
numerous political parties that existed in Malaysia today are effects of various polemics that
have taken place since the pre-independence years of Malaysia until recent unfolded events.
This has caused Malaysia to become not just diversified in terms of its racial components but
also in its political aspects.

Politics is the stronghold of the Malay Muslims where most political workings and activities
of Muslims centre upon two dominant political parties of United Malay National Organization
(UMNO) and Malaysian Islamic Party (PAS). For Malay Muslims the establishment of UMNO
in May 1946 has made it as the centre of political power. UMNO’s political struggle which is
synonym with the rise of nationalism among the Malays was seen as relevant to the national
struggle at that point of time. The opposition against Malayan Union proposed by British in
April 1946 has consolidated the majority Malays to mobilize them politically with UMNO
being the vanguard of Malay political power. The establishment of PAS in November 1951
signaled a slightly different path to the political direction among the Muslims in Tanah Melayu
during that period. PAS members are the religious scholars, imams and conservative
nationalists from within and outside of UMNO (Noor, 2004). PAS provided an alternative to
the Malay community by advocating the Islamic approach in politics and aiming at establishing
a state where Islam becomes the foundation in ruling the country.

The Chinese political activism has largely been within the three political parties namely the
Malaysian Chinese Association (MCA), the Democratic Action Party (DAP) and the Malaysian
People Movement Party or GERAKAN. Lee (2010) argues that the Chinese’s involvement and
reactions in Malaysia significantly depend on the discourse of Malays dominance. Since
Independence, majority of the Indian Community’s political involvement has been through the
Malaysian Indian Congress (MIC). Only recently, we see more Indian community based
political parties in Malaysia such as the Indian Progressive Front (IPF), the People Progressive
Party (PPP), the Malaysia Indian Unity Party (MIUP) and Malaysian Makkal Sakti Party
gaining support from some sections of the Indian community (Annathury, Othman & Farhana,
2018).

It is a common belief that politics in Malaysia has always been raced based. However, the
Reformasi Movement of 1998 initiated by the then sacked Deputy Prime Minister of Malaysia,
Anwar Ibrahim saw the rise of the multiracial party of People’s Justice Party (Parti Keadilan
Rakyat) with the aim to bring reform to the pattern of political activism in the country.

Since 1957, the Government has been led by a coalition of parties of Barisan Nasional or
National Front (BN) headed by the dominant Malay political party, UMNO. BN’s partners in
this coalition include the two main Chinese and Indian political parties; namely, MCA and
MIC, Gerakan, PBB, SUPP, MYPP, LDP, PBRS, UPKO, PBS, SPDP and PRS. Opposition
parties have been able to form state governments on some occasions such as in the state of
Kelantan (since 1990) and Terengganu (1999-2004). In the 2008 General Elections, the
Pakatan Rakyat or the People’s Coalition of Parti Keadilan Rakyat (People’s Justice Party)
(PKR), Democratic Action Party (DAP) and Parti Islam Se-Malaysia (Islamic Party of
Malaysia) (PAS) wrestled 5 states (Kedah, Perak, Pulau Pinang, Selangor and Kelantan) from

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the dominant BN coalition. However, the 2018 General Elections saw a change in the
dominance of the BN administration and its coalition when it loss political control at the federal
level and also majority of the states to the newly minted alliance of Alliance of Hope or Pakatan
Harapan (comprising of DAP, BERSATU, PKR and AMANAH) led by the former Prime
Minister, Tun Dr Mahathir Mohammad and also supported by WARISAN Party of Sabah.
However, the political turmoil in Malaysia that took place later on 18 February 2020 which is
famously known as the ‘Sheraton Move’, led to the resignation of Tun Dr Mahathir as the
Prime Minister, his BERSATU party leaving the Pakatan Harapan coalition and forged a new
alliance with Barisan Nasional’s and PAS’ Members of Parliaments to take control of the
Federal Government supported by the Sarawak Parties Alliance (GPS).

2. National Unity amidst the Proliferation of Political Parties

Malaysia is a multi-religious and multicultural state where the major ethnic ethnic groups are
the Malays, Chinese, and Indian. The Malays are the early settlers of the country, whereas
majority of the Chinese and Indian communities are descendants of immigrant workers who
were brought in by the British to Malaysia (then known as Malaya) during the colonial period.
The social demographics in the East Malaysian states of Sarawak and Sabah are more dynamic;
where almost 82 ethnic groups coexist and Iban, Kadazan, Bajau, Murut and Melanau are
among major indigenous ethnic groups (Enizahura, 2020). Currently, the country’s population
stands at an estimation of 32.3 million people (www.dosm.gov.my). According to the initial
findings of the National Census exercise conducted for 2020, 57.3% of the Malaysia’s
population are Malays, 22.1% are Chinese, 12.4% are other categories of the Bumiputera, 6.6%
are the Indian community and 0.8% are other racial categories. However, this unique social
setting is actually not something new as it has existed way before colonial era where trade
brought religious and other ethnic groups to the shores of this country. A.B Shamsul (2011)
uses the term stable tension to explain the social condition of the relationship among the
Malaysian plural society. He explains unity in Malaysia is still a ‘work in progress’ and that
there must be a change from the condition of stable tension to cohesion in diversity.

One of the main problems with unity today is when its narratives are determined through the
political lens. Politicians have the tendency to leverage on matters that would expedite their
political interests, either individually or collectively. The danger to this game of politics is
when there are those who use or rather abuse ethnic, religious and cultural differences as the
trump card for sectarian political gains. The danger to this game is too obvious for all to see
when short-thinking and emotions are not guided by wisdom, patience and spirit of goodwill.
The effect will be disastrous to the survival of this nation and also to the credibility of any
government.

Politicians from all political divides must use common terms associated with unity to ensure
the objectives of unity and peaceful coexistence are achieved. Terms like tolerance, harmony,
goodwill and diversity must be mutually understood and carry the same meaning for them to
be greatly appreciated. Politicians must also realize that not all matters that involve differences
in ethnicity and religion are actually aimed at demeaning the other. Statements and speeches
of political leaders are signals to their followers on the actions that they must take. Responsible
leaders will seek to minimise chaos and elements that can destroy the stability of the society
but instead will use their positions to foster better relationship and promote ties of friendship
among their followers and other members in the society. Political leaders in the country should
be aware that their ability to unite the society is integrant in achieving the goals of a successful

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nation. A true leader will use his position of leadership to further enhance his or her moral
character and bring goodness to the society.

It is important to be objective when dealing with issues that can cause conflict and chaos in the
country. Problems that arise which might be associated with the pluralistic character of the
society require solutions that stem from the spirit of consensus. Harmonious relations among
people of different ethnic groups, religions and cultures should not be at the behest of
politicians. Political rivalries among political groups must not put national unity at stake or
allow unity to be made a political leverage.

3. Consensus Politics
The idea of consensus politics discussed in this paper is a form of mutual agreement which
signifies solidarity of opinions among political parties and their respective leaders on particular
issue(s) for the sake of the welfare of the citizens in general and also the sovereignty of the
state. To form such a political consensus is actually a challenge especially if it involves
apparent ideological differences among the parties involved. Heffernan (2001) explains how
theory of consensus politics works:
“A theory of consensus politics should embrace notions of stability,
continuity and, most particularly, a concept of change. It can offer an
insight into governing across election cycles and the alternation of parties
in office. It can demonstrate how policy development is a product of
`agreement on procedures and broad policy goals with contained
disagreements about methods and means'1 and, in the transition from one
consensus to another, provoke an appreciation of shifts in political opinion
across time. It may also promote an understanding of both policy and
political change as an alteration in governing political agendas informed
by dominant political ideas.”

Consensus politics should be viewed as a political framework derived from an analytically

informed policy paradigm, rather than an agreement or a settlement. The freedom of ruling
elites is limited by such a consensus, which encourages them to follow a pre-determined policy
agenda that defines the 'mainstream' where 'the possible is the art of politics' (Heffernan, 2002).
Consensus politics is thus best understood as a limited space in which politics is conducted and
political players disagree, as well as a paradigmatic framework from which political outcomes
emerge, rather than as a freely accepted agreement.

The idea of political consensus was a mainstream political agenda in Britain especially during
the post war period from 1945 until it was halted by Margaret Thatcher in 1979. Throughout
the years prior to 1979, many public and government policies were formulated based on the
mutual acceptance and agreement of the various political parties in the Britain led by the
Labour Party. It was not a sign of the lack in competition among political parties nor was it an
indicator of the inability of the general public to differentiate the various political parties during
the elections. Consensus Politics in Great Britain actually signify a form of a consultative style
of government and set of strictures within which definite party policies could be identified.

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The concept of consensus in politics highlighted here does not deny the existence of various
political parties among the Malaysians in general but what is argued here is the importance of
achieving a form of consensus in matters and efforts that would benefit the people and their
welfare as a whole, and in the case of this paper, the efforts on national unity.

4. Consensus Politics through the Maqasid Shariah Framework

The higher intents of the Shariah or Maqasid al-shariah are principles, answers and wisdoms
behind rulings and laws in Islam. The fundamental rule to be observed is that the intention and
purpose (maqasid) behind a ruling must be directed towards the fulfillment of something good
(maslahah) and the avoidance of something harmful (mafsadah). This includes solving current
issues in aspects of economics, social and politics where maqasid al-shariah should be the
guiding principle because it aptly facilitates the needs of human being. As national unity is the
vital ingredient to achieve the needed development goals, economic and social goals, the right
approach to adopt is the political will of political leaders from all sides to set aside differences
and agree on what is important for the society as a whole.

Al-Syatibi classifies the fulfillment of good or purposes into three levels: necessities, needs
and luxuries. Necessities indicate that it is of fundamental requirement for it to be fulfilled
because without it, human lives have no purpose or are considered valueless. The second level
of purpose is needs referring to purposes that ease one’s life but are less essential for human
beings. The third level is luxuries which serve to beautify human lives.

Different from the secular understanding on the western notion of politics where it should
remain separate from the religion, in Islam, politics remains within the realms of the religion.
This reflects the exact feature of the religion as a way of life that encompasses all areas of
human interactions including his/her interaction with Allah the Almighty and his/her
interaction with fellow human beings. In Islamic worldview, the framework of maqasid al-
shariah should be the best guidance for political leaders to make decisions and formulate
policies with the aim to protect the welfare of the people. Muslim scholars have largely agreed
that the broad objectives or the higher intents of shariah, are to promote the overall welfare of
mankind and prevention of harm and evil. Allah the Almighty says in the holy Quran:

[And they are] those who, if We give them authority in the land, establish
prayer and give zakah and enjoin what is right and forbid what is wrong. And
to Allah belongs the outcome of [all] matters. (Al-Haj, verse 41)

Thus, politics in Islam must also meet the objectives or the intentions of the shar’iah which
includes the preservation of the religion, life, mind, offspring and property. In analyzing the
correlation between Islam and politics, Allal Al-Fassi (cited in Auda, 2010) explains that:

The general higher objective of Islamic Law is to populate and civilize the earth
and preserve the order of peaceful coexistence therein; to ensure the earth
ongoing well-being and usefulness through the piety of those who have been
placed there as God’s vicegerents; to ensure that people conduct themselves
justly, with moral probity and with integrity in thought and action, and that
they reform that which needs reform on earth, tap its resources, and plan for
the good of all.

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For example, preservation of the religion is not just limited to upholding the laws and rules of
the religion; it must also include preserving the faith and positive image of the religion. It is
the responsibility of the Muslim leaders to ensure that Islam is protected from being ridiculed
and remain being respected. Muslim political leaders especially, need to translate the purpose
of the Shariah which is all about wisdom, justice, mercy and goodness in the policies, actions
and decision-making process. Consensus in politics for the Muslim leaders must not be
translated solely in the involvement of Muslims in one political party. Agreement on what is
truth and fulfilment of good for the people must be the important reasons behind such an
endeavor.

Preservation of the mind is not just restricted to prohibition of consuming intoxicants that are
harmful to the mind and also body; it must include the cultivation of positive knowledge
seeking culture that will benefit the nation in a long run. The government’s effort and
programmes aiming at lessening the ‘brain drain’ phenomenon among professionals and
intellectuals, for example, is a commendable effort that can be seen as a positive approach to
realize the country’s development vision and mission. It is also the responsibility of the
government and the political leaders to mould the minds of the people through a dynamic and
sustainable education system. The education system must be able to produce not just
individuals who will fill in the demands of the labour market, but who are also creative and
innovative with high level of moral integrity, accepts the diversity in society, uphold the value
of tolerance and respect. This is where consensus or agreement among political leaders either
in the ruling government and the opposition, should sit down and agree on the kinds of
measures needed to address this issue. In addition, preservation of the mind by enculturating
positive interactions and promoting mutual understanding among people of different races,
cultures and religions would help to promote harmonious relations within the society.
Agreement on such approach to promote unity among the various political parties is vital in
ensuring the objectives of national unity can be achieved.

This is in line with Jasser Auda’s systems approach in discussing maqasid al-shariah, where
he includes in this framework not just the preservation of religion, mind, life, offspring and
wealth but also the promotion of the five main elements as well. The principle of maqasid
should be the ultimate guidance for Muslim leaders which includes in making political
decisions and utilizing the power entrusted to them by the people through democratic process.
It is the responsibility of the government to ensure that the people receive the benefits from its
actions and decisions.

All in all, it can be said the success of any form of political leadership especially, depends on
the ability of the leaders to govern well. For Muslim leaders, this aspect of good governance
need to be guided by the framework of Tawhid on Oneness of God and the roles of human
beings as His vicegerents. This is further supplemented by the principles of maqasid shariah
with the aim that the whole political process works upon the premise of maximizing the good
or benefits and preventing or minimizing harm for the people. The problems of governance
that arise in most nations today are the repercussions of poor management of public resources
and failure in policy implementation by leaders who lack commitment, integrity and the
relevant knowledge. If politics is all about power, then those entrusted with the power need to
have a clear understanding on how the power should be utilized, for whose benefits and what
is hoped from them. Most importantly, political leaders must realize that sometime adversarial
politics would only bring more harm to the society. Therefore, in the context of a multicultural

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and multireligious society in Malaysia, consensus politics is the best approach in determining
the policies on unity and peaceful coexistence.

5. Conclusion
All in all, national unity for Malaysia which is characterized by diversity of culture, race and
religions are vital to its development in all areas vis-à-vis economic, social and politics. Islam
acknowledge diversity that exist among mankind as a great sign of God’s creation. Allah the
Almighty says in Quran:

“O mankind! We created you from a single (pair) of a male and a female, and
made you into nations and tribes, that you may know each other (not that you
may despise each other). Verily the most honoured of you in the sight of God
is (he who is) the most righteous of you. And God has full knowledge and is
well acquainted with all things.” (Al-Hujurat, verse 13).

The differences that exist in the society must therefore be managed well. Those entrusted
with power must shoulder the responsibility to ensure unity and peaceful coexistence are
protected for the betterment of the society. Islam also does not segregate politics from the
religion. Politics from the Islamic perspective remains in the realms of the religion. This
reflects the exact feature of the religion as a way of life that encompasses all areas of human
interactions including his/her interaction with Allah the Almighty and his/her interaction with
fellow human beings. Islam underlines that the principles of morality are to be observed at all
costs and all aspects of life, regardless of its mundane nature. Due to this, Islam lays down a
permanent necessity for political actors to utilize their political power based on wisdom,
justice and truth. Political leaders of the country must realize that they have the legitimate
power entrusted by the people to lead the nation towards the right path and future. For these
leaders, the positions that they have today must be considered as great responsibilities that
need to be shouldered with integrity, enthusiasm and dignity. They must learn to become
agents of change and learn to accept the reality that the country and its populace evolved
rapidly with the challenges put forward by the world today. With this understanding as the
starting premise of understanding among politicians, only then consensus politics can really
work not just on the issues related to national unity but also in other important aspects as well.

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