From political prisoner to prime minister of Malaysia
By Anwar Ibrahim
March/April 2023
Anwar Ibrahim is chairman emeritus and a co-founder of the International Institute of Islamic Thought (IIIT), a global Muslim think tank that promotes educational reform as a means to better humanity. While serving as Malaysia’s minister of education (1986-91), he replaced the inherited colonial system with the National Education Philosophy (1988) and undertook substantial reforms to improve the educational system.
A long-term proponent of improving and promoting education, his presidency of the International Islamic University Malaysia (IIUM, 1988-98) enabled Anwar to team up with its rector, Dr. AbdulHamid A. AbuSulayman, to make it a renowned international university.
The following excerpts of his January 11, 1999 (Ramadan 23, 1419) letter sent from Sg Buloh Prison to AbuSulayman upon learning of his resignation, reveals this passion. The full letter is available at https://themaydan.com/2022/02/letter-from-prison-to-dr-abusulayman/.
Now a little something of my own life here. The quiet solitude of prison, of solitary confinement, allows for much deep thought, spiritual reflection and prayer. We unfortunates within its walls are able to trace the various trajectories of our lives in minute detail with a thousand thoughts pressing on our minds…
Sitting in prison, my introspection continuing, I would like to say that I have chosen the path of societal reform. In so doing, [I] have had to reach a compromise of sorts … between contemplation and action. Through my involvement in ABIM, various student and youth movements, and later in government, I have always tried to generate public awareness (taw‘iyyah) of the crucial importance of ensuring al-‘adl wa al-ihsan (justice and virtue/equity) in all human affairs. It is true that I have often been conciliatory, and at times suffered criticism by colleagues, Islamists, social activists and the opposition, insisting that not all such compromises can be rationalized in the name of hikmah, or wisdom… Discretion is one thing, but I had to firmly draw the line when transgressions went beyond acceptable boundaries, to spread and become pervasive and rampant, in sum when religious laws and ulama suffered belittlement and abuse, when public funds were plundered to enrich families and cronies, and when such travesty of justice rose as to trample the rule of law….
Of course, I am paying a high price for sticking to my convictions. But what are we if not men of ethics and integrity? Our status as God’s vicegerents, in positions of social responsibility, demand nothing less than unswerving fidelity to His standards, not betraying them. … Yet, I was also a realist, aware that to pursue a reform agenda as a competent critic would result in consequences, at once challenging and beset with obstacles…
I wish to speak honestly, the only judgement that matters to me is that of my Creator… As one enters prison one also potentially enters an arena of great spiritual growth and awareness. I am sure there is not one pious man who has been incarcerated who has not thought of prophet Yusuf. We may enter a world of complete power and control, but what sharpens paradoxically in minds is Allah’s power and control over us.
Solitary confinement can drive men mad or spiritually revive them. … Prison also affords the intellect time to read… And I poured over the Qur’an, my great comfort and delight. Muhammad al-Ghazali’s “Thematic Commentary of the Qur’an” was invaluable in the insights given in the verses. What I found remarkable was how much the Qur’an, while it revealed God, His messengers and a past history, which atheism would otherwise have buried, is also a guide that concentrates on “You.”
I was exploring myself as a human being, my motivations, my purpose, the meaning I was to attach to the external world and its objects, even my future as I would have to account for myself once death lifted the veil of illusion, what the Qur’an constantly reminded me was a momentary existence. …
I thought of all those who had plotted to undermine morality and how quickly their works would turn to dust. And, in fact, it impressed upon me even more deeply and dramatically how much I needed to initiate plans and good works for the betterment of others, taking up the cause of societal reform with renewed impetus and vigour.
So, you will observe, my dear friend, that I have not overlooked the importance of education and the intellectual tradition behind bringing about reform…
Our universalistic approach of assimilating knowledge from both the East and West, while remaining rooted in our tradition and Islam, must be the foundation upon which we build. IIUM is a clear testimony to our resolve to maintain our independence. You would understand why some quarters in the ruling elite resent this philosophy and approach.
Throughout recent history, we encounter supposed nationalists claiming strong anti-Western rhetoric on the one hand, but remaining captive to the Western mindset on the other, either in their general understanding of issues, or in their views of faith, morality and values or in their notion of laws, governance or development. This is well articulated by Sheikh Muhamad al-Ghazali as isti‘mar ruhi wa fikri, the imperialism of the soul and mind, which is devastating to the Ummah. Or, as alluded to by Malek Ben Nabi [1905-73], as the characteristics of colonisibilité, the subconscious acceptance of colonialism or colonial policies.
We must remain steadfast and resilient against any form of foreign domination or threat… condemn atrocities perpetrated by any power… But we should not remain naïve, to be duped by dictators and desperate regimes using international outrages against Muslim nations to deflect from their own shortcomings at home…. We Malaysians fought the colonial powers because of their oppression and plunder. Surely, we would not want these powers to be replaced by indigenous oppressors and squanderers.
As I have indicated in “The Asian Renaissance” (1996): “It would be a tragedy indeed if this hard-earned freedom were to result merely in the substitution of a foreign oppressor with a domestic one” (p.62). The foreign bogey ploy is not anything new. Neither is it unique to Malaysia…
Yes, we were all baffled, initially, at the extent of acrimony and rancour, but we soon realised that their perpetrators have no bounds to their fitnahand mihnah. Did I have a choice? Should I fear retribution and fabricated charges? Without hesitation and with a clear conscience, I say that despite facing seemingly unsurmountable odds, despite the arduous nature of the task, I will continue to struggle.
What helps is the spontaneity of support and overwhelming expressions of genuine concern that touches one’s soul and motivate one to continue. People are fully aware of the degenerative moral standards of the present leadership, the hypocritical lifestyles and vices which abound among those purporting morality but flouting it flagrantly…
These are but temporary aberrations; the dawn of a new Malaysia cannot be far off. Insha’ Allah, justice will come, truth will prevail, wickedness and treachery will be exposed and I shall be vindicated… Man proposes, Allah disposes! …
Alas, what a farewell – no dinners, no presents. What else can I provide from here except to express my humble gratitude from the heart – hadith al-qalb bi al-qalb!…
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