Friday Jottings: A sickening, disgusting sequel

(TMR image)

IT FEELS like a horrible memory from the past, a sequel to a horror film, but scarier and more frightening.

That is what appears to be happening to Global Ikhwan Services and Business Holdings (GISBH), the intended successor to the banned Al Arqam movement from 1994.

Al Arqam, which was reportedly founded in 1968, was quite intriguing because of the size of its business empire that spanned several countries on different continents.

Dozens of mini-markets, bookstores and restaurants were opened in the country, both inside and outside the municipalities in the country.

By the time the movement was banned and its leaders jailed, Al Arqam members had reportedly amassed millions of ringgit in wealth and assets, both domestically and abroad.

In its heyday, Al Arqam reportedly had some 10,000 followers just before it was banned, with sympathizers said to nearly double that number.

Several prominent political figures were members and its leaders included a then judge of the Court of First Instance and a former magistrate as legal advisor.

Some may wonder how such a movement could become so popular back then, when, unlike today, social media did not exist at all.

While the image of Islam remained its selling point, Al Arqam was also quite effective in its branding, media positioning and public relations exercises. And its entrepreneurial success stories added to its glamour and appeal.

It is therefore not surprising that Global Ikhwan has enjoyed similar ‘successes’, as it has been declared the successor to Al Arqam.

Compared to the current issues on Global Ikhwan, the case against Al Arqam was simpler. In 1986, eight years before the government banned it and declared it a deviant movement, the Department of Islamic Development Malaysia (Jakim) had already spoken and debated with them.

One of Jakim’s findings was that the book Aurad Muhammadiah, the exegesis of Al Arqam’s belief system, was in conflict with Islamic principles.

It was not until 1994 that the National Fatwa Council banned Al Arqam. The movement was banned because the teachings of its leader, Ashaari Muhammad, were in conflict with Islamic doctrine and its interpretations were in conflict with Islamic akidah (creed) and syariah. This effectively made the movement deviant.

After this was announced, the authorities attacked the movement, especially its headquarters in Sungai Penchala, Selangor, and arrested its top leaders, including Ashaari.

Horror stories emerged about the exploitation of women and the abuse of polygamy. The problems with their children were more limited to lack of care, including the refusal to receive modern health care.

However, there were other, unknown stories before the repression.

One that remained an urban legend was the alleged kidnapping of a foreign girl whose mother had married a local and joined the Al Arqam. While the Al Arqam claimed the girl had followed them voluntarily, the foreign mission reported that she had been abducted.

That is said to have been the reason for the investigation and subsequent approach to Al Arqam.

In addition, there were stories of regular divorces of women in their polygamous relationships, which also led to regular changes of partners within the circle.

Although most of these stories were circulated, they did not become the core or main reason for their ban. It was the deviant teachings that unraveled the Al Arqam.

Simply put, crime was not the focus of the ban on Al Arqam.

After the ban, the members dispersed and regrouped under a new entity, the Rufaqa Group. They mainly targeted the small businesses previously managed by Al Arqam. Their main centre was Rawang, Selangor.

Some members even made it into the entertainment industry, scoring hits in the late 1990s with their Nasyid groups, which consisted of only men and boys.

Unlike the Al Arqam, whose male members and leaders were clearly identifiable by their olive-green, flowing robes and large turbans, and by the kohl they applied to their eyes, the Rufaqa were less conspicuous and wore the more traditional Malay robes and skullcaps.

However, when Rufaqa was rebranded as Global Ikhwan, their leaders and followers were again conspicuously dressed in colorful robes, some of which were bright and noisy, in contrast to the somber colored robes of Al Arqam.

Currently, Global Ikhwan is in serious trouble and the allegations against the organization are more serious in the sense that it is a criminal organization involved in sexual abuse, child abuse and child exploitation.

The National Fatwa Council has not yet declared it as deviant. The Perlis chapter has done so, making it the first chapter to do so.

Such a statement is of great significance because it disassociates all the movement’s activities from Islam at once and states that the movement has exploited Islam to gain sympathy and support.

Otherwise, the division will put Islam in a bad light.

Simply put, the crackdown on Global Ikhwan is not a crackdown on an Islamic movement, but on a deviant sect that has committed criminal activities not tolerated by Islam or other religions.

However, there will be doubters as to whether the crackdown on the Global Ikhwan is really because of criminality or not. Such doubts will always remain, just as they did when the crackdown was carried out on its predecessor, the Al Arqam.

The unfortunate thing is that there is a 20 year gap between Al Arqam and Global Ikhwan. After two decades, such a deviant movement has proven that it cannot be simply eradicated and can re-emerge to exploit the helpless.

But a second time should prevent it from becoming serial or cyclical.