9/11 a double-edge sword for Muslims
Malaysiakini.com
Nov 23, 2006
Steven Gan

The aftermath of September 11 has turned out to be a double-edged sword for the Muslim world, said Islamic scholar and author Dr Munawar A Anees.

“The 19 hijackers who committed the ghastly terrorist act and allegedly professed Muslim faith gave a free-hand to Islamophobes in proclaiming that all Muslims are not terrorists but all terrorists are Muslim,” he lamented. “Terrorist is now an alias for Muslim.”

While expressing alarm over the demonising of Muslims worldwide, Anees said the increase in intra-Muslim violence - which claims perhaps even more victims - was “equally reprehensible”.

“The phenomenal rise in Sunni-Shia conflict, indiscriminate killings of Muslims by Muslims through suicide bombings and similar acts of terrorism are of little help in building a social order on Islamic doctrines of freedom and tolerance.”

He cautioned that discussion on terrorism that focus solely on an imaginary ‘us and them’ divide fails to account for this bitter internal Muslim strife.

The hysteria of 1998

Anees, 58, a Pakistani-American biologist and an internationally well-respected Islamic intellectual, was caught in the hysteria of 1998 when then deputy premier Anwar Ibrahim was purged from the ruling party, Umno.

At that time, Anees was Anwar’s speech writer and close confidant. On Sept 14, 1998 - two weeks before Anwar was himself arrested - Anees was nabbed under the Internal Security Act, which allows detention with out trial.

Held in incommunicado by the police for five days, Anees was tortured and forced to make a false confession of “allowing himself to be sodomised” by Anwar and subsequently spent four months in prison.

The ex-ISA detainee, who is widely regarded as a leading progressive social and scientific voice in the Islamic world, was nominated for the Nobel Peace Prize in 2002.

Now based in Los Angeles, Anees has authoured half a dozen of books, including Islam and Biological Futures: Ethics, Gender, and Technology - published in 1990 - which discussed the problems of surrogate motherhood, abortion, and genetic engineering.

Anees offered a few suggestions on how to bridge the growing gulf between the Muslim and non-Muslim worlds.

“Appreciation of diversity, humility to know and understand ‘the other’, tolerance for dissent, and respect for freedom and human dignity...,” he said.

In this final part of an email interview with malaysiakini, Anees also revealed that he did not attend primary schools in his early years, and explained his love affair with science, in particular biology.

Malaysiakini: Tell us about your early childhood

Munawar A Anees: We go through many transitions in life. I feel my journey from childhood through the age of maturity was a phenomenal experience. I was blessed with the most loving and affectionate parents who gave me ample opportunities for growth and fulfillment in a highly enriching atmosphere.

Our mother, Attiyyah Rahman, true to her name, body, and spirit, was indeed a blessing from the most Compassionate. Our father, Sheikh Zia-ul-Haq, a profoundly accomplished electrical and mechanical engineer who won national recognition for his work, nurtured us through an inspiring milieu.

Both of them, in their own unique ways, instilled in us a love for scholastic excellence and moral integrity. Abba Jan, our father, for instance, did not send me to any private or public school.

For my primary education, he arranged for private tutors who used to come home to teach me. As though that was not enough of a pampering, he himself crafted the first book for me, complete with colour illustrations and attractive text, to teach me the alphabet. Today, when I see someone assembling an e-book with text and graphics, it reminds me of Abba Jan.

He strongly believed that informed opinion facilitated critical decision-making in one's life. He ensured that I had a personal subscription to Reader's Digest, Time, and National Geographic, among others. With his generous support, as a high school student, I came to have a library of my own stocked with several hundred books and magazines. Again, not an ordinary feat by educational norms of the time and locale.

Some 40 years past, it may not seem something amazing that Abba Jan himself coached me in what today we term as sex education. But given the confines of conservative culture of Pakistan, it was certainly a daring step, a mark of his enlightened personality, for which he derived an inspiration from the Quran.

Deeply spiritual persons, Ammi Jan and Abba Jan did not provide us with the so-called secular education at the expense of the religious. For me and my ever-loving younger sister, Suriya, they appointed Quran scholars under whose guidance we finished the entire Quran many times over, followed by Urdu and English translations, exegesis (Tafsir), and the Prophetic Tradition. With her loving presence, Ammi Jan ensured that we fulfilled our ritual obligations such as prayers and fasting in the month of Ramadan.

When did you show interest in biology?

I published my first article on relation between biology and religion just after graduating from high school. I dared to submit it to an academic journal called Islamic Education and was elated by its acceptance with the editorial accolade: "You have an old head and a young shoulder." That was a spurring moment and bowing to my inclination, my parents agreed that I pursued a career in biology rather than in medicine. I graduated from Punjab University, Lahore, majoring in biology and went on to finish my Masters degree in zoology from the same university.

Reciprocating the parental consent for biological research, I honoured their wish and qualified for the Federal Public Service Examination. After completing my training at the prestigious Civil Service Academy, with their permission, I resigned and proceeded for further studies at Indiana University, Bloomington, United States, where I earned a doctoral degree in Science and Environmental Studies, with additional courses in history and philosophy of science.

The lure for reading and writing inculcated by my parents ultimately led me to delve deeper into such diverse areas as history and philosophy of science, Islamic studies, and information technology. Through my research and writings, I sought a synthesis of epistemological currents at the core of these disciples. A large part of my work, however, remains devoted to the emerging field of bioethics and how it relates to Islamic values.

I remain eternally grateful to my parents for the priceless gift of enlightenment. The challenge that I face in their absence is not to lose sight of the ideals they set for us.

How did you meet your wife, Nadia?

We met in Paris a quarter of a century ago and Nadia has stood by me through thick and thin. The 1998 Malaysian tragedy turned this soft-spoken woman into steel. With her husband kidnapped, brutally tortured and held hostage, abandoned by erstwhile friends, and constantly hounded by police thugs, Nadia rose to the occasion with incredible strength and tenacity.

Above all, through her ingenuity, she ensured the safety of our children, Aisha and Omran, 13 and eight at that time. It is unthinkable how she lived under the darkest cloud of fear and threats with those two while they were so savagely robbed of their innocent smiles. With a huge physical and psychological burden and an acute dearth of resources, her provision for a totally uninterrupted education for Aisha and Omran is certainly a feather in her cap.

If at all I can think of an achievement that makes me proud, it is discovering and convincing Nadia to marry me! The way she brought up Aisha and Omran averted a great disaster that might have taken over their minds and persons in the aftermath of the 1998 lot. She not only succeeded in keeping them immune from the physical and psychological deficit out of this calamity but nourished them towards academic excellence, moral integrity, and self-identity - echoing the vision of Ammi Jan and Abba Jan.

What have you been doing since you left Malaysia?

After my return to America, it took me nearly two years to physically recover from this trauma. I spent that time under constant medical supervision. The extent of my physical impairment may become apparent if you realise that it took me nearly three weeks just to compose 1,000 words after Alvin Toffler asked me to contribute an article for the Library of Congress magazine, Civilization. I used to be able to do that sort of writing in couple of hours.

Among the most pronounced problems were short-term memory loss and difficulty in coherent speech and writing. Thanks are due largely to my dear friend, Dr Jamal Mubarak, for help with my medical rehabilitation.

In my efforts to resume normal academic activities, for almost four years now, I have been working as a special consultant to the John Templeton Foundation. Knowing its founder, Sir John Templeton, has taught me to look afresh on humility as one of the core Islamic values. Some of my current work relates to an exploration of the concept of humility as an epistemological agent and a catalyst for discovery.

What about your academic work?

I have also resumed lecturing and participation in academic conferences. In August, I had a successful workshop at the Jefferson Center for Religion and Philosophy, and this month I am invited to participate in a panel discussion on stem cells at the American Academy of Religion annual meeting in Washington, DC.

This would be followed by another event in Cancun, Mexico, on science and transcendence. As one of the founding members of the International Society for Science and Religion, Cambridge, England, I am currently involved in the work of its executive committee. More events are planned for early next year at the Pacific Council for International Policy and the Occidental College in Los Angeles.
More recently, a stroke of luck introduced me to an inspiring and highly creative individual, Sarwar Mushtaq. With his sophisticated production company based in Los Angeles and Karachi, he has convinced me to translate some of my ideas into feature-length documentaries.

You were considered for the Nobel Peace Prize in 2002. How did you feel about being nominated for such a prestigious award?

I was shocked and overwhelmed by this nomination. I felt there was nothing in my life that justified such a recognition. On the other hand, there are lots of other people who deserve to be nominated and awarded for their work on the path of peace.

It is true that the Malaysian tragedy provided me with a deeper insight into the human condition and I came to understand and share some of the experiences of other victims of torture and brutality. For instance, the Holocaust narrative had remained a distant thunder for me until I fell victim to atrocities. No comparisons are called for but for me, beyond text and images of the past, this episode served as a crack into the darkest niches of human behaviour that ultimately lead to such monstrosities as Holocaust and genocide.

I am reminded of J Krishnamurti who said: "What man has done to man has no limit. He has tortured him, he has burned him, he has killed him, he has exploited him in every possible way - religious, political, economic. This has been the story of man to man."

But this must not remain the human fate. Freedom is a prerequisite for peace. Any act that violates the innate human right to freedom is a grave threat to peace. If we desire for peace then we must work for human freedom.

The ultimate human agony is the denial of freedom. It acts like a double-edged sword. One’s freedom of movement is taken away by one’s tormentors, while one’s conscience suffocates in a dungeon. A poignant grief sets in once there is a cognisance that both the body and the conscience have fallen victim to the act of tyranny.

The loss of freedom is more than a physical loss. It is the extinction of the light of conscience. The incarceration of innocents for nefarious political ends is a crime that strikes at the root of human dignity. And freedom without dignity is worthless. Freedom is the engine of human evolution. It is the catalyst that drives human imagination. It is the inspiration behind human achievement. No human progress is thinkable without freedom.

As a renowned Muslim scientist and scholar, what’s your opinion regarding the post-911 world?

The 9/11 tragedy provoked a series of transformations in America and across the world. In addition to those who perished in this attack, the wars now raging in Afghanistan and Iraq are the two obvious fatalities. For America, the loss of men now in Iraq is almost equal to that on September 11. In both Afghanistan and Iraq, the combined human losses from internal strife and external interventions are running into hundreds of thousands!

A clamour for global sympathy for America - We are all Americans - manifested by the blazing headline of the French daily Le Monde has degenerated into apathy or even large-scale opposition over the last five years. At home too, the Democratic victory in the mid-term elections indicates a major swing in public opinion that may foreshadow major shifts in foreign policy.

Beyond the war and political theatres, there are intense currents to re-evaluate and re-orient several social and cultural policies. One of the biggest challenges is how to create a balance between the demands of national security and the norms of a democratic and free society. The critique of Patriot Act in America or opposition to secret surveillance and searches point to the pitfalls in achieving and maintaining the desired parity.

This war on terrorism is also being fought in the West.

The Muslim immigrants to the Western world face new pre-requisites to their integration into the host culture. Pressure is mounting upon them to rub off the sting of suspected fifth columnists. They are searching for solutions where multiculturalism is being questioned in terms of their participation at all levels including education, economics, politics, and freedom to travel.

The aftermath of this tragedy has turned out to be a double-edged sword for the Muslim world. The 19 hijackers who committed the ghastly terrorist act and allegedly professed Muslim faith gave a free-hand to Islamophobes in proclaiming that all Muslims are not terrorists but all terrorists are Muslim. Terrorist is now an alias for Muslim.

More recent events give little indication that cultural profiling and stereotyping of Muslims is on the wane. If the recent surveys and daily reports from the Council on American-Islamic Relations are any yardstick then the rise in Islamophobia appears to be a highly disturbing reality.

The debate over the offensive Danish cartoons depicting the Prophet of Islam as a bloodthirsty warrior had not subsided yet when the Italian film-maker Renzo Martinelli's ‘Il mercante di pietre’ (The Stone Merchant) portrayed all Muslim characters as terrorists [bringing] "back to mind Nazi propaganda against the Jews."

In Germany, while delivering a lecture on faith and reason, Pope Benedict XVI found it fit to quote from a 14th century medieval text by the Byzantine Christian emperor Manuel II that criticised teachings of the Prophet Muhammad as "evil and inhuman". Again, in Germany, controversy raged over limits of artistic freedom and religious respect. This time it was Hans Neuenfels' adaptation of Mozart's ‘Idomeneo’ that depicts the decapitated heads of the Prophet Muhammad, Jesus, Buddha, and the Greek god, Poseidon.

In America, many Christian leaders are known to have followed the Byzantine suit. Fundamentalist preacher Franklin Graham, for instance, called Islam a "very evil and wicked religion". Conservative Baptist Evangelist, Jerry Falwell said that "Muhammad was a terrorist." And the televangelist Pat Robertson believes that "Islam is not a peaceful religion that wants to coexist".

The banning of head scarf in France and the campaign against burqa (female face cover), led by Jack Straw and Tony Blair in Britain, are adding fuel to the clash of cultures, if not of civilisations. There is a growing perception and unease among Muslims that the "war on terrorism" is imperceptibly turning into a war on Islam. Political expressions reminiscent of the crusades and the calumny of "Islamic fascism" hardly serve as pacifiers.

How can terrorism be best fought?

From zealots to suicide bombers, terrorism has never been a monopoly of a given religion. Stereotyping and profiling a particular religion only reinvigorates militant and radical forces in their misconceptions while it alienates the majority of the followers.

For instance, at the slightest hint of an Islamophobic act some Muslims come out on the streets quenching the thirst of the world media for the most theatrical footage. Destruction of life and property and commission of violent acts fill the remaining gaps in the screenplay.

Moreover, an agonising increase in intra-Muslim violence and terror, that continues to claim perhaps more victims, is equally reprehensible. The phenomenal rise in Sunni-Shia conflict, indiscriminate killings of Muslims by Muslims through suicide bombings and similar acts of terrorism are of little help in building a social order on Islamic doctrines of freedom and tolerance.

Any discussion on terrorism merely focusing on an imaginary divide of "us and them" fails to account for the internal Muslim strife that also feeds into the broader arena. Here, a cue from history offers some comfort. Pope Urban II, who launched crusades against Muslims cast them as "vile, degenerate, and servants of the devil." But it was Saint Francis of Assisi who said of Muslims that "they are our brothers and friends and we must love them very much."

It may appear as though the likelihood of a peaceful coexistence of Jews, Christians, and Muslims were a fantasy. Again, history comes to our rescue pointing to the period of convivencia in medieval Spain when the people of the three Abrahamic faiths enjoyed and deliberately promoted a remarkably harmonious and tolerant life.

Appreciation of diversity, humility to know and understand "the other", tolerance for dissent, respect for freedom and human dignity, and loyalty to the professed ideals are some of the core elements of convivencia. In today's troubled world, more than ever before, a dynamic revival of the spirit of convivencia remains our shared obligation and collective destiny.
    
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