马来西亚总理称加强与中国关系有意义，外交部：赞赏表态
马来西亚总理安瓦尔对话李世默：他们想控制话语权，但我们不能再接受！
The Asian renaissance《亚洲复兴》，安瓦尔著
The Asian Renaissance
By Anwar Ibrahim. Malaysia 1996, l
The American Journal of Islamic Social Sciences
It is not my habit to make public statements on political leaders and I usuaHy
prefer to hold my views private. But with my close friend and brother, Anwar
Ibrahim, the deputy prime minister and finance minister of Malaysia, I have no
hesitation. I have known him for over 20 years and he has always been a model
of virtue because he combines truthfulness with sincerity. Thi shows in his
actions both personally and professionally. From being an idealistic young man
he grew into one of the most important political leaders of Malaysia. The good
qualities he had when he was a promising young leader have not left him, in pite
of the whithering effect politics can have on one's character. Anwar is now just
as honest and sincere, humble and charitable as he was when I first met him over
20 year ago. Throughout this time, he has been strict with him elf and generous with others. demonstrating a true nobility. Above all, he has striven according to the dictum that "there is no right superior to the right of truth."
Unfortunately, too few people have striven for the truth which Anwar has pursued, leading us to the crisis in the world today. In the East, failure to think has
lead to passive decay wmle in the West, thinking too much and often wrongly
Book Reviews 287
has lead to active decay. Anwar is neither willing to sleep over the truth, nor live
in error, and he strives against both in his new book, The Asian Renaissance. In
it, he argues for action based on wisdom and sets out many of his visions and
policy positions in a finely composed and edited collection of speeches and articles that he has delivered over the last few years. Anwar argues against replacing the passive decay of the East with another ideology that is full of errors and
leads to false activity. Anwar is unique in seeking to oppose these false ideologies with the wisdom of the East. To the proponents of dynamism for its own
sake, Anwar responds that dynamism can never be meaningful or effective outside the truth “pure and simple.” He recognizes that it is senseless to substitute
one error for another, whether it is “dynamic” or not. The first thing he does
when he arrives at any new post is intensive study and comework from both
traditional and contemporary sources, following the wisdom to “seek knowledge even if it be in China.” One must strive for the truth before strength and
efficacy, and must apply knowledge sincerely. He knows that if a truth does not
give strength, one has not really grasped it. Anwar recognizes that it is necessary to be dynamic in the light of the truth, not to change the truth to justify inaction.
In the opening chapter, Anwar argues that eternal truths guide action. He
points out that the “Renaissance” referred to in the book‘s title does not imply
imitation of the European Renaissance; rather, it refers to the spiritual reawakening of the eternal truths lying dormant in the East. In fact, the Asian
Renaissance opposes the European Renaissance, which attempted to resurrect
the Promethean man in his rebellion against Heaven “as an agent independent
of the theological and natural order” (p. 18). Anwar argues that this is an
inversion of the Islamic concept of man as God’s vicegerent on earth (khafifat
Allahfi af-ard), as well as the Confucianjen and the Christian “Imugo Dei or
Ponrifex, the bridge between Heaven and earth” (p. 18). As his broad range of
references from different religious traditions demonstrates, Anwar believes
that the theosophies of Asia, such as Confucianism, Taoism, Hinduism,
Buddhism, and the wisdom therein, as well as the impact of Islam in the region
give the Asian Renaissance a strong spiritual foundation on which to build
civilization. He recognizes that the Truth uniting all religions is God, the
Absolute, and that everything relative is attached to the Absolute--corresponding to the two fundamental witnesses in Islam: “There is no divinity but
Allah” and Muhammad is the Messenger of Allah.’’ In this sense, Anwar discerns that more than one civilization has approached the “mountain of truth,”
and that it has more than one side to be seen. Some people may cynically
argue that Anwar’s position is politically motivated; however, I know that he
has held the same position since has was a young idealist when he asserted
that God has sent prophets to every nation.
According to Anwar, Asia’s spiritual foundation is intrinsic to the renaissance now underway. It stands in direct opposition to the secular view that the
Asian Renaissance is based upon a rejection of spiritual principles and that the
“mountain of truth” uniting the religions must be denied to make the East
“dynamic.” Anwar opposes this proposal for active decay by arguing that the
Asian Renaissance is sustainable only by the application of truth, not error, to
a new environment. He applies this vision to the social, political, and economic realms in the follow chapters. The guiding principle from which Anwar
288 The American Journal of Islamic Social Sciences 142
derives policy for all meas of life is the truth that man is homo viaror, or “a
being mated for a higher pwpose.”
In the second chapter, Anwar describes the dialogue and symbiosis between
the East and the West. In this regard, Anwar strives not to compromise the
truth in his criticism of both. Indeed, any act of criticism based on spiritual
principles is an act of charity in the profoundest sense, and Anwar seeks to
deliver it here. Some Muslims are afraid to tell the mth out of fear of appearmg discourteous, or showing pr dub. However, the Prophet had perfect
odab and asserted the Truth in a direct and open manner. He never sadiced
Truth for the sake of udab and I believe Anwar endeavors to follow the ethics
of prophethood in this matter. He points out the weaknesses of both the East
and the West and the need for one to learn from the other. Anwar suggests that
the West can benefit from the traditional wisdom of the East to replace its
false activity with a true rest. He also suggests that the East should replace its
false rest with a true activity guided by spiritual principles, and calls for a dialogue between East and West. However, a dialogue requires two parties who
believe they can learn something from the other. While many believers from
the different faiths are ready for constructive dialogue, I do not believe the
secularists are humble enough yet to learn from the people of traditional wisdom. There is little mom for dialogue when one party is full of itself.
In the third and fourth chapters, @war moves to the political and legal
domains, respectively, where he has served so admirably. Concerning politics,
Anwar maintains that one cannot postpone or avoid the question of man’s ultimate aim and purpose. Indeed, politics regulates man’s common or social life,
and man is dependent upon support from the community. It follows that either
one recognizes God as the Absolute and pursues politics mindful of the eternal destiny of man or one believes that there are no higher obligations, leading one to fall under the attraction of Machiavellianism in which politics is the
art of taking and maintaining power for private gain. There is no supportable
middle position as the secular humanists claim because there is no good-will
without God. Anwar, therefore, argues for democracy and justice based on
spiritual principles. He suggests that these principles require one to fulfill
one’s duties, not simply to insist on rights, and that the secular argument for
unconditional rights without responsibility leads to the destruction of society
and the loss of authentic democracy. “He who does not observe the rights of
God is bound to abuse the rights of the people.” Anwar envisions that a
democracy based on spiritual realities will look quite different from its sentimental, secular counterpart.
A brief cautionary note is in order here regarding Anwar’s selection of
quotes from various Western sources which are included in the English edition. The reader should not interpret Anwar’s favorable quotation of a given
individual as an endorsement of the person’s argument. For example, Anwar
quotes John Lock favorably regarding the “inviolability of human life and
property” @. 52). However, Loch was also the father British empiricism and
denied the epistemological basis of knowing the traditional mths which guide
Anwar‘s spiritual approach to policy. Starting with a passional error, Lock
pnwxeds logically to conclusions on politics that are nevertheless passional
opiniorrP and may accidentally coincide with reality. In quoting such opinions.
Anwar endorses the conclusion based on spiritual realities, not the flawed
argument leading to the quoted conclusion. In this sense, it would be pre-
Book Reviews 289
ferrable to qualify favorable quotations from these sources to avoid confusing
readers who are not familiar with the arguments behind them.
In chapters five and six, Anwar moves to the economic domain in which he
has achieved so much success. He argues that the separation of ethics and economics is false, and that all activities should be integrated around a “Sacred
Center.” Anwar denies that economic choices can be reduced to quantitative
considerations, and that different ends exist qualitatively. Secular economics
abstracts from God and attaches all things to utility, making the relative
absolute and limiting economics to quantitative considerations of “more” or
“less” utility while denying the qualitative existence of intrinsic “good“ and
“evil.” Anwar opposes this, arguing that economics is applied ethics that
addresses the qualitative choices man must face as homo viafur, and as representative of God whose choices conform to His design for the world.
While chapter five focuses on comptive economics, chapter six focuses
on specific areas of concern for social welfare, such as productivity, taxation,
and privatization. Anwar has an impressive track record in this area. Serving
as finance minister during a period in which Malaysia grew dramatically, he
instituted policies that ensured that the poor were not left out of this prosperity. He introduced low-cost housing and worked with businesses to arrange for
interest-free loans to ensure that the needy had suitable homes. His concern
with ethics and his unwillingness to neglect those who were not powerful
enough to stand up for themselves prove his sincerity. His stellar performance
earned Anwar the confidence of Western leaders. Former prime minister of
Great Britain, Margaret Thatcher, noted, that if Britain wants a solution to its
economic problems, then Britain should borrow Anwar.
Finally, Anwar concludes his book with chapters on culture, Islam in
Southeast Asia, and Asia in the future. Throughout these chapters, he applies
the spiritual principles set forward at the beginning of the book to resolve
problems and answer questions in each area. Although believers may sincerely draw different implications from the truth that God is the Absolute and all
things are attached to God, no sincere believer can dispute that this is the right
approach to respond to the passive and active decay of both the East and the
West. Anwar argues that this is the only basis on which the Asian Renaissance
can be sustained.
Perhaps the main lesson of The Asian Renuissunce is that there should be no
activity outside the truth. Although this may not guarantee success, it is the
first principle of action. I know Anwar has always striven to fulfill his duty
without asking whether he would be successful or not-his faithfulness to
principles has its own intrinsic value. The logically and spiritually correct
activity which Anwar smves for can have incalculable effects in the spiritual
reawakening of the East. It can also provide a truly spiritual model for the
West. One of my friends said that Anwar’s book is the region’s manifesto for
the 20th century. I think he was right. Taha Jabir al-‘Alwani
President, School of Islamic and Social Sciences
Leesburg, Virginia
