Love in Lockdown, Stress in Freedom

During lockdown, Bruneians stayed home — and the cradles filled up. But when life sped up, stress and separations increased. 

The data reveal a truth we all felt: when we lose time, we lose balance. Maybe Brunei’s next big change under Wawasan 2035 isn’t economic — it’s human.

☕ KopiTalk with MHO 

“When the world slowed down, love blossomed. When it sped up again, hearts — and minds — began to break.”

The Calm Before the Rush

During the quiet months of quarantine, Bruneians found themselves stuck at home — rediscovering time, meals, and each other.

The latest Vital Statistics 2024 confirms what many felt: when life paused, love — and life itself — had room to grow.

As movement restrictions kept people home, marriages jumped from 2,180 in 2019 to 2,746 in 2021, and live births surged from 6,178 to 6,751.

For a nation of just over half a million, that was a big deal — a baby boom sparked by the stillness of lockdown.

One young husband I chatted with remembered with a smile, “We got married over Zoom — just our parents and the kadhi. It wasn’t grand, but it was beautiful.”

Maybe it was that shared time — long talks, chores together, fewer distractions—that reignited the love in homes that were usually too busy for it.

The Baby Bump That Vanished

But like all good things, the boom didn’t last.

By 2024, births had dropped sharply to 5,359, a 14.8 per cent decline from the previous year. 

The total fertility rate fell to 1.5 kids per woman, well below the 2.1 replacement level needed to keep the population stable.

It was like the brief baby boom — born from togetherness — disappeared as soon as life got back to normal.

Once flights resumed and offices filled up, the cradles emptied again.

This wasn’t just Brunei’s story. Other places like Singapore, Malaysia, and Japan saw similar pandemic baby bumpsfollowed by record-low fertility when restrictions eased.

Demographers now say it was “a moment of hope mistaken for a trend” — a sign of emotional calm, not demographic recovery.

From Love Lockdown to Emotional Whiplash

The data reveal another, more sobering trend: as marriages peaked during lockdown, divorces surged soon after.

From 606 in 2019 to 735 in 2023, the number of separations hit a six-year high.

The average divorce age — 37.8 for men, 35.7 for women — indicates breakups often happen in mid-life, when family and career stress collide.

Many who found companionship during quarantine later faced conflict when life picked up again.

The very couples who once bonded over home-cooked meals felt stretched thin by deadlines, debts, and everyday exhaustion.

Sociologists call it the post-pandemic marital whiplash — the shock of re-entering a world that didn’t match the closeness of lockdown.

The Hidden Pandemic Within

The official stats don’t include suicide data, but mental health indicators tell a different story.

The Brunei Mental Health Strategy 2022–2027 shows a steady rise in anxiety and depression consultations since 2022, especially among young people aged 18–35.

Globally, the World Health Organisation noted a 25% increase in anxiety and depression cases in the first year of the pandemic — a wave that hasn’t fully receded.

In Brunei, more young professionals are now talking about burnout, “quiet quitting,” and feeling emotionally drained.

It’s like the country went from a collective pause to a collective sprint — without catching its breath in between.

The Clock That Rules Our Lives

When people had time, they had love. When they lost time, they lost balance.
The pandemic showed that flexible hours, remote work, and shorter workweeks don’t kill productivity — they enhance humanity.

In Iceland, a two-year trial of shorter workweeks made workers happier while keeping output steady. 

In Japan, Microsoft’s four-day workweek experiment boosted productivity by 40%.

Even Singapore found that companies embracing hybrid work had better employee retention and morale.

If stress can weaken families, lower fertility, and affect mental health, then work-life balance is more than just a lifestyle choice — it’s a national policy issue.

A strong nation is one where productivity doesn’t come at the expense of peace of mind.

A Wake-Up Call for Wawasan 2035

Wawasan Brunei 2035 aims for “a well-educated, highly skilled, and high-quality people.”

But those words could mean nothing if the people behind them are burnt out, anxious, and disconnected.

In 2024, Brunei’s population growth rate was just 1.1%, the lowest in a decade.

The working-age group (15–64) still makes up 72.8% of the population — but that share will shrink if fertility stays below replacement and young adults delay marriage or decide not to have kids.

The result is clear: fewer workers in the future, more reliance on foreign labour, and a growing gap between demographic goals and social realities.

Family well-being, mental health, and time itself need to be seen as national assets — just as important to Wawasan 2035 as education or technology.

Because when the heart of a nation slows, so does its future.

“In the end, it wasn’t the virus that tested us most — it was the pace of life we returned to.” (MHO/10/2025)

 

 

 

 

 

 

 

 

 

 

 

 

Episode 3 — Ihsan: The True Performance Indicator

When rules become walls instead of bridges — something sacred is lost.

In our public and corporate life, we’ve all met the “Little Napoleon” — that person who wields rules like weapons and forgets that service is a trust.

In this week’s KopiTalk with MHO, I explore the missing ingredient that restores conscience to power — Ihsan, the spirit of excellence that humanises systems, calms the ego, and fills work with meaning.

When ihsan is missing, zalim quietly takes its place.
But when ihsan leads, even the smallest act becomes worship.

🔸 Episode 3 — “Ihsan: The True Performance Indicator”

#MIBManagement101 #KopiTalkWithMHO #NegaraZikir #Leadership #FaithInAction

☕ KopiTalk with MHO | MIB Management 101

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“Verily, Allah has prescribed excellence (ihsan) in all things.” — Prophet Muhammad ﷺ (Sahih Muslim)

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Reflection

As a journalist, I've encountered one of the most frustrating aspects of public service — red tape. Officers stick to the rules like they’re holy texts, using them as shields instead of tools. 

Somewhere along the way, the real spirit of service gets lost. We’ve all encountered a “Little Napoleon” — that official who flexes power by making things harder for everyone.

However, it doesn’t have to be this way. What’s lacking isn’t policy or systems — it’s ihsan, the human conscience that turns rules into compassion and authority into trust.

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Introduction: From Barakah to Ihsan

In our last episode, we talked about Barakah — that invisible force that brings peace, purpose, and harmony to our work. So, how do we keep that flow going? 

The answer is Ihsan — the spirit of excellence that turns every task into an act of worship.

If amanah is the foundation and barakah is the outcome, then ihsan is the process — the moral and spiritual excellence that ties them together.

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The Meaning of Ihsan

Ihsan comes from the Arabic word hasuna, which means to be good, beautiful, or excellent. The Prophet Muhammad ﷺ gave us a clear definition in the famous Hadith of Jibril:

“It is to worship Allah as if you see Him, for even if you do not see Him, He surely sees you.”

In management speak, ihsan is that inner drive to do work not just for recognition or rewards, but to fulfil our trust before Allah. It turns a job into ibadah (worship) and a workplace into a community of sincerity.

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Ihsan as a Mindset of Excellence

While modern management loves efficiency and performance, Ihsan takes excellence to another level — it adds a conscience to competence. A manager with Ihsan doesn’t just get results; they do it with justice, sincerity, and compassion.

In the MIB context, ihsan fits perfectly with Negara Zikir — a call for mindfulness in governance and service. It's all about serving others as a way to show our devotion to Allah, guided by humility and moral clarity.

When ihsan fills the heart, policies become purposeful, and performance becomes personal.

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From Compliance to Conscience

A lot of organisations focus on compliance — rules, audits, and checklists. While that’s important, compliance without ihsan leads to a soulless bureaucracy.

Ihsan encourages us to shift from compliance to conscience — from doing things just because we have to, to doing them because it’s right in the eyes of Allah.

“Verily, Allah loves that when one of you performs a deed, he does it with excellence.” — Prophet Muhammad ﷺ

When we practice ihsan, excellence becomes an act of love, not just an obligation. 

It turns performance into prayer. Without ihsan, zalim can slip in — when conscience fades, injustice takes its place.

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The Dimensions of Ihsan in Management

1. Excellence in Intention (Niyyah): Every action starts with purpose. A leader with ihsan asks 'why' before 'how.'
   
   
2. Excellence in Action (Amal): Doing work with precision, fairness, and sincerity, no matter who’s watching.
   
   
3. Excellence in Interaction (Muamalat): Treating colleagues, clients, and subordinates with dignity and empathy.
   
   
4. Excellence in Reflection (Muhasabah): Evaluating outcomes not just based on profit, but also on ethical and social impact.

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Ihsan in the Workplace: The Human KPI

In MIB Management, success isn’t just about how much we produce, but how well we stick to our values while doing it. A workplace filled with ihsan becomes a place where employees thrive out of faith, not fear.

When ihsan becomes the norm, performance turns into purpose, and service mirrors iman (faith).

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Cultivating Ihsan in Everyday Work

1. Start with Zikir: Kick off meetings and decisions with a reminder of Allah — it helps set intentions and keeps egos in check.
   
   
2. Lead with Empathy: View your role as stewardship, not superiority. Authority is a trust, not a trophy.
   
   
3. Encourage Reflection: Create moments of group muhasabah — check progress through values, not vanity.
   
   
4. Reward Sincerity, Not Showmanship: Acknowledge those who work quietly but faithfully.

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The Ihsan Effect: A Legacy Beyond Results

When Ihsan becomes our go-to performance indicator, we start measuring success not by how high we climb, but by how sincerely we serve. It builds a culture where employees are driven by meaning, not mandates.

The Prophet ﷺ promised that ihsan perfects faith (iman) — and by extension, perfects leadership. A nation that operates with ihsan is a nation at peace with both its Creator and its people.

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Closing Reflection

The journey of MIB Management is all about the heart — from amanah to barakah to ihsan. 

These aren’t just ideals; they’re real practices when applied sincerely.

Ihsan is the art of working beautifully. It’s where professionalism meets spirituality, and where leadership becomes a form of worship.

How do you practice ihsan in your daily work this week?

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📖 KopiTalk with MHO — Reflections brewed with purpose.
🟢 #MIBManagement101 #KopiTalkWithMHO #NegaraZikir #Leadership #IhsanAtWork #FaithInAction

 

Participation without Politics: The Question of People’s Role under MIB

☕ KopiTalk with MHO

(Part 2 of the series — Understanding Brunei’s Political System through MIB)

If Negara Zikir defines Brunei’s soul, the next question naturally follows — how do its people take part in shaping that soul?

In a system where power is understood as amanah (a sacred trust) and authority flows from divine accountability, the rakyat’s role is not measured by ballots or campaigns. It is measured by sincerity, service, and conscience.

1 | The Paradox of Participation

Under the philosophy of Melayu Islam Beraja (MIB), sovereignty belongs to Allah, and leadership is a trust delegated to the Sultan. Yet Islam also teaches syura — consultation and shared decision-making.

This creates a delicate balance: obedience to authority coexists with the moral duty to offer sincere advice (nasihat).

According to Yang Berhormat Pehin Datu Seri Setia Ustaz Haji Awang Badaruddin bin Pengarah Dato Paduka Haji Othman, this paradox finds its harmony when citizens participate not by contesting power, but by cooperating, consulting, and contributing.

Participation, in other words, becomes an act of zikir — serving Allah by serving others.

2 | Redefining Self-Determination

In liberal democracies, self-determination is defined by the freedom to choose leaders. Under MIB, it is defined by the freedom to uphold goodness — aligning one’s life with iman, taqwa, and amanah.
Each citizen is both servant and steward:

• A servant of God, guided by faith and conscience.
  
  
• A steward of society, accountable for justice, honesty, and compassion.

In Negara Zikir, self-determination is not about seeking power, but about choosing righteousness. It is participation through integrity — the power to act rightly, even when unseen.

3 | The People’s Channels of Voice

Within this framework, political parties and people’s movements in Brunei play reflective and supportive roles. 

While their space under MIB is guided by its philosophy, these bodies remain meaningful. 

They serve as vehicles for civic education, unity, and responsibility, helping citizens understand their rights and duties through the lens of faith and nationhood. 

Their purpose is not to divide or contest, but to complement the moral authority of governance, bridging the gap between leaders and the rakyat.

Participation under MIB unfolds through institutions designed for harmony, not rivalry:

• Majlis Mesyuarat Negara (Legislative Council) — where appointed members deliberate on national matters, embodying the principle of syura (consultation).
  
  
• Community and grassroots councils (MPMK) — platforms of cooperation and local advice, nurturing ukhuwah (brotherhood).
  
  
• Civil service and TPOR (Tekad Pemedulian Orang Ramai) — where accountability is shown through responsible service.
  
  

• Religious and social organisations — fostering civic virtue, volunteerism, and compassion.

Each channel becomes a continuum of shared governance — where loyalty, honesty, and service sustain the moral order of MIB.

4 | Participatory Governance as Moral Agency

For Pehin, participatory governance rests on three pillars:

1. Mas’uliyyah (Responsibility) — accountability before Allah and the community.
   
   
2. Syura (Consultation) — collective wisdom guiding decisions, even without elections.
   
   
3. Khidmah (Service) — genuine participation through integrity and care.

To participate, then, is to serve. The rakyat’s role becomes amal jariah — continuous good deeds that remind society of its higher purpose.

A young Bruneian mentoring schoolchildren, a public servant resolving issues with empathy, or a villager organising a community clean-up — all embody participation through service. These are small acts of democracy expressed through devotion.

5 | Good Governance and the Question of Checks and Balances

If participation is MIB’s heart, good governance is its face — the outward reflection of inward faith.

A government that rules with justice, efficiency, and compassion becomes an embodiment of ihsan (excellence) in administration. 

Pehin reminds us that Negara Zikir cannot stand on slogans alone; it must demonstrate trustworthiness, transparency, and responsibility at every level of governance.

Here lies the question often asked in modern discourse — how does MIB provide checks and balances? While the MIB political framework is not adversarial, accountability operates through moral, administrative, and spiritual mechanisms:

• The ruler’s conscience and divine accountability — the Sultan, as Allah’s vicegerent, is bound by moral restraint and responsibility before God.
  
  
• Institutional oversight — bodies such as the Audit Department, the Attorney General’s Chambers, and the Legislative Council act as internal guardians of fairness and legality.
  
  
• Community and media ethics — though press freedom is guided rather than absolute, its moral purpose remains to inform, educate, and uphold social harmony without slander or malice.
  
  
• Public feedback systems such as TPOR (Tekad Pemedulian Orang Ramai) — serve as civic platforms for grievances and improvement, embodying consultation (syura) in practice.

In this sense, MIB’s check and balance rests not on confrontation, but on conscience — a blend of moral vigilance and institutional integrity rooted in faith.
Good governance, then, is not imported but born from faith in action.

6 | Sovereignty, Service, and Divine Trust

Brunei’s national motto — Ad-dāʾimūna al-muḥsinūna bi-l-hudā ('Always render service with God’s guidance') — captures the spiritual foundation of MIB and Negara Zikir politics. 

It reminds both rulers and rakyat that leadership and citizenship are inseparable acts of service guided by divine light.

In the MIB worldview, sovereignty ultimately belongs to Allah, the true source of authority. 

The Sultan, as Allah’s vicegerent on earth, carries the amanah to govern with justice and compassion. 

Meanwhile, the rakyat shares in that trust through loyalty, service, and prayer — fulfilling their moral duty to both nation and Creator.

This sacred relationship reflects the triadic ideals of Hablum minallah (bond with God), Hablum minannas (bond with humanity), and Hablum minal ‘alam (bond with nature). 

Together, they form the moral compass of governance under Negara Zikir — balancing faith, society, and the environment in one harmonious continuum.

7 | Reflection: Between Silence and Service

The rakyat’s role under MIB is not to oppose, yet neither is it to stay silent. True loyalty is honesty — to advise when needed, to serve when called.

Brunei’s participatory governance, therefore, is a quiet democracy of virtue — where citizens uphold the nation’s moral compass through sincerity in action.

To live under MIB is to know that every act of service, however small, strengthens the spirit of Negara Zikir. It is governance through remembrance and participation through faith in motion.

☕ KopiTalk Reflection

Every nation seeks participation; few seek it through virtue.

In Brunei, participatory governance is not about louder voices, but purer intentions.
And good governance is not just about systems — it is sincerity that breathes life into them.

In the end, the true democracy of Negara Zikir is when ruler and rakyat alike remember: power is trust, and service is ibadah. (MHO/10/2025)