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| Srl | Item |
| 1 |
ID:
138824
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| Summary/Abstract |
The Global Ikhwan group of companies was founded in 2008 to succeed the Rufaqa' Corporation, established in 1997 to take over the business interests of Darul Arqam after its members consistently landed in trouble with Malaysia's Islamic authorities. Banned in 1994, Arqam members survived state repression by reconfiguring themselves as successful businessmen operating under the banner of Global Ikhwan, whose steady expansion outlived the demise of its controversial chairman, Ashaari Muhammad, in May 2010. Spreading its wings transnationally even to Haramayn—the hub of Islamic worship in Saudi Arabia—Global Ikhwan was distinctively helmed by a woman, Khadijah Aam, one of Ashaari's widows. An analysis of the business experience of Global Ikhwan adds a fresh perspective to understanding Muslim economic norms. Global Ikhwan has carved out a philosophy for its members that is spiritual and traditional, yet at the same time enterprising and innovative. Global Ikhwan attributes its phenomenal success directly to its endeavour to apply Sufi doctrines to the economic realm, despite a common taxonomy of knowledge in Islam which discusses spirituality and business as if they were separate worlds. While Islam does outline moral guidelines for regulating business, whether intra-Muslim or between Muslims and non-Muslims, it has been unusual for the ulama or Muslim religious scholars and Muslim entrepreneurs to ascribe Muslim success in business to Islamic precepts, let alone Sufi principles. Global Ikhwan is an instructive exception.
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| 2 |
ID:
143893
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| Summary/Abstract |
Islam was officially installed as the religion of the Federation of Malaya upon independence on 31 August 1957, and retained as such after the formation of Malaysia on 16 September 1963. Since then, political stakeholders have not shied away from making the most of Islamic symbols, practices and institutions towards achieving national economic development or regime maintenance. Driven by hegemonic considerations, they largely ignored intra-Muslim religious variations. The religious uniformity of Malays, all of whom were Muslims by law, were literally taken for granted and served as a politically expedient vehicle for Islamic-based political mobilization by the Malay-dominated regime. Pluralist conceptions of Malaysian society were accepted only insofar as they pertain to Muslim-non-Muslim distinctions. At the core of the government’s efforts to infuse the Malaysian polity with Islamic alternatives for socio-political arrangements is a gradual process of syariahization. However, owing to arbitrary interpretations of the syariah (Islamic law) by Malaysia’s official Islamic gatekeepers, syariahization resulted in state-manufactured denial of freedom of religious expression to non-conformist Malay-Muslims. Until today, Muslim non-conformists are not allowed to adopt, let alone to propagate, different forms of Islam that run afoul of the version upheld by an officially sanctioned version of the syariah. As reflected by the case of the Sufi-inspired Darul Arqam movement, government-imposed syariahization has resulted in the violation of fundamental human rights of Malay-Muslims, regardless of the fact that the syariah itself may not have been clear-cut in determining the boundaries between religious orthodoxy and unorthodoxy in prescribing punishments for dissent.
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