ANWAR IBRAHIM: READINGS ON THE ASIAN RENAISSANCE, part 1

As a former Islamic youth organisation founder and activist, Anwar cannot be separated from being identified and associated as an Islamic leader with some commentators using glaring terms such as “young and fiery Muslim trailblazer”. Many people in Malaysia, in Indonesia and elsewhere in the world still regard him as an example of a successful Islamic political leader.

Anwar believes that a major predicament of Muslims is the failure to come to terms with present-day realities. The causes of general confusion and malaise of Muslims are rooted in history. Thus, the need to try to understand the past in evaluating the failure and shortcomings of the Muslim community today. But Anwar does not stop only in articulating the Muslim predicament, he ventures on to deliberate on justice and common humanity, seeking grounds of shared values, mutual concerns and ambitions transcending race and religion. He sought a wider and more global audience with his ideas on reform.

After perusing and analysing Islamic history, Anwar concludes that the future of the Muslims will be shaped and determined more by articulate thinking, careful planning and concrete action rather than by the simply espousing the beauty of conceptual formulation, rhetorics or the fervour of moral exhortation.

“Muslim intellectuals have been content to abandon the centre stage of worldly action, preferring instead the comfort of the moral high ground.” His remarks illustrate that he intends to actualise Islamic ideals into real and tangible action rather than only formulating theories and conceptualizing broad statements.

In order to implement these ideals, he expounds moderation, appropriate attitude, informed approach and measured action rather than radical and injudicious action. He says that “The seeds of militancy are everywhere and each community must ensure that they will not germinate and multiply through discontent and alienation. Engagement,  participation and social justice are fundamental in Southeast Asia in the development of the nation-state.”

Anwar strongly opposes extremism that arises from Muslims when they actualise their ideals in uninformed and radical ways. This position can be traced from Anwar’s experience in Malaysia and his consistency in espousing moderation or wasatiyya.

He praises the Indonesian motto “Bhinneka Tunggal Ika” (Unity in Diversity) as the proper notion which should be understood and taken into account by the Muslim community in engaging a plural dan diverse society. The challenge to Muslims and the people of other confessions is to effectively articulate their moral vision and intensify faith in the search for common ethical ground, according to Anwar.

As a reformer, he transformed his ideals and ideas into action in the political arena. Anwar was perhaps the most talented politician in the Islamic movement. His move and induction into UMNO and the ruling government created disruption and confusion within the Islamic movement ranks in 1981. The entente cordiale between the two main Malaysian leaders Dr Mahathir and Anwar made Malaysia politically stable and able to digest Islamic resurgence, prevented radical and fatal political confrontation, giving UMNO its much needed Islamic credentials.

The government then pursued a policy of co-option, not confrontation, towards Islamists, and was moving towards Islamization of certain aspects of society, unlike despotic and deep state Arab regimes which were virtually and totally at war with the Islamic movement.

Malaysian Islamists helped narrow differences and participated in nation building. Education was a key to promoting a knowledgeable, holistic and balanced society. Anwar promoted Islamic causes in international relations. Islamic finance was introduced and eventually became a key element in mainstream Malaysian economics.

Anwar was more strategic in confronting the reality of power and often though discreetly criticised repression and human rights violations. Anwar was quite vibrant and articulate in the discourse for cultural change, instead of rhetorics. Ideological diversity was enthusiastically endorsed by Anwar, an ambitious and highly articulate politician.

This may have been related to his experience in ABIM. Observers saw ABIM as inclusive and pluralistic, promoting a modern reading of the social and political situation, as compared to perhaps PAS, the main Islamic political party.

Anwar made strong connections, build his reputation and actively engaged the West like no other leader before him.  As he says in the book, “As Asia’s reawakening proceeds apace, both East and West should forge symbiosis of cultures and realise the universal community of the human race.”

He surmises that the wave of Islamic revivalism that began with the anti-imperialist struggles of the previous century has gained further momentum in our time among Muslims in Southeast Asia. He asserts that the energy potential ought to be properly directed so as not to deteriorate or be corrupted into blind fanaticism which could precipitate into violent conflicts and clashes with others. He promotes mutual understanding and common co-existence often referring to the Andalusian experience called “la convivencia” where people of diverse backgrounds lived in peace and harmony.

In his time Anwar was able to be part of the ruling elite and to push the agenda for Islamic reform, humanistic economic development and the quest for justice. However, in the course of the struggle for power he then was seemingly defeated and was cruelly punished. For 18 years Anwar Ibrahim has been fighting to be cleared of dubious sexual crime charges and at the same time competing for the leadership of the nation. Some observers think that he should instead be helming and championing the Asian Renaissance at this precious time.