FROM CAIRO TO KUALA LUMPUR: THE INFLUENCE OF THE EGYPTIAN MUSLIM BROTHERHOOD ON THE MUSLIM YOUTH MOVEMENT OF MALAYSIA (ABIM) A Thesis submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Master of Arts in Arab Studies By Zulkifly Abdul Malek, B.A. Washington, DC April 26, 2011 ACKNOWLEDGEMENTS I thank God the Almighty for providing me the courage, patience and perseverance in writing and producing this thesis. My utmost gratitude goes to my thesis advisors, Professor John Voll and Professor Samer Shehata. Without their constant encouragement and guidance, this thesis would have never been completed. One simply could not wish for better supervisors. I have been blessed to have a friend and mentor in Dr. Imtiyaz Yusuf, Professor of Philosophy and Religion at the Assumption University in Thailand. He has provided me with new ideas and insights on Islam in the Middle East and Southeast Asia without which the thesis would have been difficult to write. Special appreciation is extended to my colleague, Mr. Raimi Abdul Rahim, the Secretary General of Angkatan Belia Islam Malaysia (ABIM) and everyone at the ABIM Secretariat in Kuala Lumpur, Malaysia who assisted and contributed to this project. Finally, this thesis is dedicated to my wife Nur and daughter Qistina. Their patience, support and company throughout my studies at Georgetown University have made my two years in Washington, D.C. special and meaningful. Thank you from the bottom of my heart, Zulkifly Abdul Malek ii CONTENTS Introduction....................................................................................................................................1 Chapter I. Arab World and Malaysia: The Early Interactions.................................................3 1.1: The Egyptian Influence on Malay Nationalism........................................................................6 1.2: The May 13th 1969 Tragedy....................................................................................................12 1.3: Islamic Revivalism in Malaysia and Founding of ABIM….…...............................................14 Chapter II. ABIM and the Muslim Brotherhood...…………………......................................20 2.1: Direct Contact and Communication.………….…………........................................................22 2.2: Media and Communication.………...………….…………........................................................28 2.3: The Travelling Theory……….…………..................................................................................31 Chapter III. ABIM’s Adoption of Muslim Brotherhood Concepts and Models....................33 3.1: Ideology………………………………..………….…………........................................................35 3.2: Da’wa………………...……......................................................................................................37 3.3: Tarbiyya……….…...……........................................................................................................42 3.4: Other forms and modes...........................................................................................................44 3.5: Results on the mainstream....................................................................................................54 Chapter IV. Beyond ABIM: The Muslim Brotherhood in Contemporary Malaysia............57 4.1: Transcending the Brotherhood...…..………….…………........................................................58 4.2: ABIM under Yusri Mohamad..................................................................................................64 4.3: New “Ikhwans”?.…...……......................................................................................................68 4.4: The 2011 Egyptian Revolution and the Ikhwans’ Responses……….…………………………..75 4.5: Who is the Real “Ikhwan” in Malaysia?................................................................................78 iii Conclusion....................................................................................................................................80 Bibliography.................................................................................................................................83 iv INTRODUCTION In 1969, a group of graduating Malay Muslim students from the University of Malaya in Kuala Lumpur gathered to ponder post-university life. The group consisted of high ranking members of the National Association of Muslim Students Malaysia (Persatuan Kebangsaan Pelajar Islam Malaysia, or PKPIM), and they were apprehensive about their future. As student activists, they were prominently identified as the prime mobilizers of an “Islamization effort” on campus and beyond, with the goal of reviving Islam as a way of life. Graduation would effectively put an end to the momentum they had built, as they had no means by which to continue their activities as post graduates. Yet they believed that their noble mission was far from over. A member of the group, Anwar Ibrahim, eventually suggested that they form a new Islamic movement for university graduates, and the idea for the Muslim Youth Movement of Malaysia (Angkatan Belia Islam Malaysia, hereafter ABIM) crystallized. From its founding in 1971, ABIM steadily rose in the ranks of Malaysia’s socio-political arena as a popular and influential youth movement. Many Malaysian scholars of Islam have argued that ABIM’s success stems from the ideas and inspiration it received from prominent Islamic thinkers and intellectuals, such as Jamaluddin Al-Afghani, Rashid Rida and Malek Bennabi. Moreover, ABIM’s primary source of influence draws from the ideas and experience of Hasan Al-Banna, the famed Egyptian scholar who founded the Muslim Brotherhood in 1928. The Brotherhood is considered the most influential Islamist movement in the world, and it has made considerable impact on a myriad of Islamist movements across the globe—in the process expanding its 1 influence to Europe, Africa and Asia. In Southeast Asia and particularly Malaysia, ABIM has been described as the country’s best representative of the Muslim Brotherhood. This thesis first presents an historical account of the early interactions between Malaysian Muslims and their counterparts in Egypt pre-Muslim Brotherhood, and how Islamic reformist ideas emerged in Malaysia through these interactions. It will then analyze the multifarious levels of contact between Malaysian Muslims, including ABIM’s founding members and Brotherhood figures, and how Brotherhood doctrines arrived on Malaysian shores. In addition to demonstrating the ideological and spiritual influence of these doctrines on ABIM, this thesis will address how Muslim Brotherhood models aided ABIM in its organizational framework. Several examples reveal how these models successfully provided ABIM with the tools and strategies to launch an Islamic revivalism that would sweep across Malaysia. The thesis will then provide a comparative analysis between ABIM and other Malaysia-based Brotherhood-like movements that challenged ABIM’s status as the recognized Malaysian “sibling” of the Brotherhood. Finally, the conclusion offers thoughts on the post-Islamic revivalism era in Malaysia and its implications for ABIM’s future. 2 I ARAB WORLD AND MALAYSIA: THE EARLY INTERACTIONS Malay Muslims in Southeast Asia, particularly Malaysia and Indonesia have long historical and traditional ties with the Middle Easterner since the arrival of Arab traders and merchants from the Hadhramaut region since the early fourteenth century. With the flourishing of Malacca in Malaya as an important seaport and trade route in Southeast Asia by the late fifteenth century, Arab traders have flocked to the region in huge numbers and remained in the Malay archipelagos. Not only did these Arab merchants and traders engage in trade and commerce activities, but more significantly, they also brought the religion of Islam with them. While there have been many arguments contending on how Islam was first spread to the Malay archipelagos in Southeast Asia, the arrival of the Arab traders and merchants to Malacca could be described as the most conventional and widely acceptable narrative. As Islam became more widely professed in the region, contact between both worlds began to increase, especially in the realm of religion where Malays began to annually commute to Mecca in Saudi Arabia to perform the Hajj. Over time, Malays were also exposed to other socio- political aspects of the Arab world. Religious education in the Middle East became attractive to many Malay students who were eager to deepen their knowledge of Islam, which was unavailable in colonial Malaya (now Malaysia) and Indonesia at the time. The Malay students viewed countries such as Egypt and Saudi Arabia highly, regarding them as the bastion for religious knowledge and education. For this reason, they have chosen Islamic education 3 institutions in Medina, Jeddah and Cairo to pursue their tertiary education.1 Egypt was considered especially important particularly due to its hosting of Al-Azhar University, a world renowned university on the study of Islam at the time. Records showed that Malay students from both Malaya and Indonesia were already in Cairo by the early twentieth century, although it is believed that some of them may have arrived much earlier. While the Islamic education institutions in both Saudi Arabia and Egypt offer strong curriculum with regards to Islamic studies, Malay students had strong preference to study in Egypt. According to one Malay student, “In Mecca, one could study religion only; in Cairo, politics as well.”2 This indicates that when it comes to the Arab world, students were not only attracted to Islamic education and learning but also the political dynamics of Egypt. This happened due to the fact that students in Mecca were only attending classes on religious subjects. However, in Cairo, according to William Roff, the students were able to benefit from the lively political and intellectual dynamics of Egyptian society. It was in Cairo that Malay students from both Indonesia and Malaya were exposed to overt political discussion on the concepts of Pan- Islamism, Pan-Malayanism and anti-colonial nationalism.3 As a consequence, Malayan rulers began to express concern over what the young Malay students may be exposed to and what consequences it may bring upon their return to Malaya. The Sultan of Selangor4 disapproved of sending Malay students to study in Egypt, not merely because of the expense but also “because it introduces them to undesirable matters” and added: “These young men see and are taught about 1 Fred R. Von Der Mehden Two Worlds of Islam: Interaction Between Southeast Asia and the Middle East (Gainesville: University Press of Florida, 1993) p. 2 2 William R. Roff “The Life and Times of Haji Othman Abdullah” Peninjau Sejarah Kuala Lumpur, I, (2 December 1966) p. 63 3 William R. Roff, The Origins of Malay Nationalism (New Haven and London: Yale University Press, 1967), p. 89. 4 One of the fourteen states in Malaya 4 things that can do them no good.”5 While it was not mentioned what the “things that can do them no good” may have been, it could be assumed that the Sultan was referring to Middle East political activism. As such, there was already a concern over the issue of influence from the Arab world, specifically Egypt on Malay Muslims in Southeast Asia at the time. These concerns remain today, as evidenced by the fact that the Malaysian government has been keeping tabs on the activities of more than 11,000 Malaysian students currently studying all over Egypt. Malay students in Cairo related that they were unhappy with life in students’ hostels in Cairo and with the Malaysian government’s efforts to ensure that they attended classes and not get involved in politics.6 According to van der Mehden, the Malay students who pursued higher education in the Middle East have usually been of a conservative religious bent, although the government in Malaysia regards them as possible recruits for radical Islamic and political thinking.7 However, there are also arguments that the educational experience received by Malaysian students in Western societies such as the United Kingdom has had a more radicalizing effect compared to those who studied in the Middle East. One of the ways to substantiate this theory is based on the idea that their interactions with other Muslims students from other countries who may have had radical tendencies, combined with their often traumatic experience of living in a non-Muslim society has increased these students’ Malay-Muslim identity and radicalized them religiously.8 In many occasions, this has been the case. One of the ways that the Jamaat Tabligh’s ideas were 5 Transcript “Minutes of Durbar” enclosed in File 90/1927 Pejabat Sultan, Pahang cited from William R. Roff, “Indonesian and Malay Students in Cairo in the 1920s” Indonesia, Vol. 9 (April 1970) p. 74 6 Mona Abaza, “Some Research Notes on Living Conditions and Perceptions Among Indonesian Students in Cairo” Journal of Southeast Asian Studies, 22, (1991) pp. 347-360 7 Von Der Mehden, Two Worlds of Islam p. 82 8 Ibid. p. 85 5 transmitted into Malaysia was through the Malay Muslim students interactions with Tabligh members in the United Kingdom.9 However, it is important to note that the students who had studied in Western academes within Western environment did not necessarily adopt radical ideologies, as seen in the case of Jemaat Tabligh. In most situations, Malay students returning from the United States and United Kingdom that may have interacted with Middle East students who were religiously and politically inclined were often described as moderates. The founding members of ABIM clearly represent this and will be explained further. 1.1: The Egyptian Influence on Malay Nationalism: As mentioned, Egypt had a profound effect on Malay students, due to the political dynamics and environment it provides to the students outside of the classroom. The Malay students from Indonesia and Malaya that were “politically enlightened” were able to organize themselves and produced a publication in Malay entitled the “Seruan Azhar” (Call of Azhar)-its first issue published in October 1925. Its purpose and aim was essentially to create political awareness amongst the many Malay and Indonesian students studying in Al-Azhar University. In more specific ways, it was used as a conduit to trigger spirits of nationalism amongst these students. According to Mahmud Junus, the first editor of Seruan Azhar, the journal “is for our homeland, because we recognize Indonesia and the (Malayan) Peninsula as one community, one people, with one adat10, one way of life, and what is more, virtually one religion. With this ‘call’, students present in Egypt can associate themselves with their homeland while at the same time making known their ideas for the betterment of their people and their birthplace”.11 In this instance, one of the driving forces that Egypt had on Malay students was that it provided them a 9 Based on author’s personal observation. 10 Malay word meaning culture 11 William Roff “Indonesian and Malay Students in Cairo in the 1920s” Indonesia Vol. 9 (April 1970) p. 77 6