There are two very disturbing trends which have enveloped the whole debate on forging greater religious harmony and understanding in the country. Both the trends are contrary to the existence of the other.

First, it is quite obvious that parties involved in the debate are leading the whole 'consultative' process towards the creation of a dichotomy between Islam and the other religions. As a result, several Muslim groups have condemned the effort to create an interfaith commission as a consciously orchestrated move to undermine their religion.

The success of any interfaith dialogue hinges on the ability of the participants to address their mutual suspicion, mistrust and misconception. Good faith, sincerity and a shared common vision must prevail in any dialogue.

No one wants to be 'talked down' or to be told what to do regardless of his or her religious beliefs. However, knowledge promotes understanding. Consequently, an interfaith dialogue - mooted on an equal moral and social ground - should be encouraged and supported.

A letter writer in malaysiakini wrote: 'Let's get a dialogue going but do not try to get a licence to interpret the religion of the Malays through one's own standards of relative moralism and a culture of abdication'.

This leads to the next dilemma - while the Muslims in this country are reluctant to discuss the essence of Islamic principles with non-Muslims which could lead to serious analysis and engagement with Islam, the government is keen to promote the concept of Islam Hadhari to the diverse Malaysian audience.

Granted that in the private sphere, the practices of Islam are sacrosanct to Muslims just like the practice of Christianity are to the Christians or Hinduism to the Hindus, et cetera. However, any attempt to move Islamic ethnical and moral values to society's public domain will inevitably put the whole spectrum of these values to scrutiny and review.

According to Prof Dr Carl W Ernst, in a forum conducted by the Institute of Islamic Understanding Malaysia or Ikim, the 10 principles of Islam Hadhari '... appear to link the ethical ideas of Islam with the broader goals of a pluralistic society'.

The only way for a person of another faith to determine the universalistic value of Islam is to measure and compare Islamic principles with his own faith or value system. Hence, a person cannot avoid the inevitable of interpreting Islam through his own moralistic perspective either generated by his religious belief or his culture.

Hence, participants in an interfaith dialogue and its critics should be able to identify precisely the platform generated for the dialogue whether it is to serve a discussion in the public or private sphere.

On the efforts to promote the 10 principles of Islam Hadhari to the broad Malaysian audience, these principles are not new nor are they inconsistent with universally accepted values or norms.

For example, the creation of a 'fair and honest government' is not distinctively Islamic. Perhaps a better way for the government to truly promote Islam Hadhari is to curb the rhetoric and focus on implementation.

If Islam Hadhari is promoted not merely to serve or to respond to certain political developments within and without the country, the people should not oppose to the implementation of these principles which could create a fair, honest, equitable, clean, efficient, knowledgeable and democratic nation and society.

Hence, the government, through its supporting institutions such as Ikim, should not be too preoccupied with organising seminars to promote an understanding of Islam Hadhari amongst non-Muslims but focus on assisting the government to embrace these principles in all aspects of governance.

The 10 principles of Islam Hadhari are universalistic. Now, show us that the government can seriously focus on the successful implementation of these principles. Let's start with abolishing corruption in the society, strengthening the foundation of our education system, curbing religious extremism and overzealousness, banning racism, combating crime, protecting the environment and addressing the income and opportunity gaps between the haves and haves-not.