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THE FUTURISTIC THOUGHT OF USTAZ ASHAARIMUHAMMAD OF MALAYSIA

An article published inIbrahim M. Abu-Rabi’ (ed.) (2006),

The Blackwell Companion to Contemporary Islamic Thought

Oxford: Blackwell PublishingChapter 11: pp. 195-212byAhmad Fauzi Abdul HamidM.A. (Oxon), M.A. (Leeds), Ph.D. (Newcastle upon Tyne)Senior Lecturer in PoliticsSchool of Distance EducationUniversiti Sains Malaysia, 11800 Penang, MALAYSIA.Tel: 04 - 6533 888 ext. 2278 (office)Fax: 04 - 6576 000Email: afauzi@usm.my

Chapter 11The Futuristic Thought of Ustaz Ashaari Muhammad of MalaysiaAhmad Fauzi Abdul Hamid

This chapter discusses futuristic aspects in the messianic thought of Ustaz Ashaari Muhammad,who is well known among circles and observers of Southeast Asian Islam as the founder-leader of Darul Arqam, an Islamic movement banned in August 1994 by the Malaysian authorities forallegedly embracing and spreading heterodox teachings. Ustaz Ashaari subscribes to a uniquevision of Southeast Asia as the future center of Islamic civilization in the post-modern world.This essentially messianic vision has been procured via a rigorous study of hadith literature andempirical knowledge gained during overseas tours. Ustaz Ashaari’s thought becomes particularlyimportant against the background of global messianic expectations as the new millennium meetsthe early phase of the Islamic century. In addition, Ustaz Ashaari’s method of relying oncontemporary economic prowess belies the economic backwardness befalling Muslimsworldwide and the economic downturn affecting Southeast Asia since 1997.Ustaz Ashaari strives to realize his vision through his establishment and leadership of movements that exhibit unconventional methods of managing economic and social development.Founded in 1968 as a small religious gathering in Kuala Lumpur, Darul Arqam had developed, by1994, into a self-styled economic empire commanding huge influence among the national socio-political elite. In material terms, its tangible accomplishments were phenomenal, certainly for amovement that professed to operate on a strictly Islamic basis.

Until its demise in 1994, DarulArqam, albeit being Malaysian-based, acquired a heavily transnational orientation, revolvingespecially around Southeast Asian countries. Convinced that an economically developed Islamicstate and society would eventually come about in Southeast Asia, Ustaz Ashaari’s followersthroughout the region have continually sustained Islamic-oriented businesses and companiesunder various names, before gradually regrouping them under the aegis of Rufaqa’ InternationalLimited in 2002. In Malaysia, continuous retention under the Internal Security Act (ISA) of theirleaders, consistent state monitoring, and the closing down of their communal villages have notprevented Ustaz Ashaari’s followers from shifting ground towards erecting economicallysuccessful urban Islamic communities.Under the restriction order imposed on him, Ustaz Ashaari cannot move from his designateddistrict of residence, viz. Gombak (1994–2002) and since February 2002, Labuan island, off theBornean coast of the state of Sabah. He has to remain indoors after 6 p.m., and all visitors have tobe screened by the specially allocated security officers. He has to report to the nearest police1

station once a week. However, out-of-district breaks may be and have been given upon specialrequests made due to unforeseen circumstances, such as family death and illnesses. Needless tosay, such requirements have greatly hampered communication between him and his followers.In 1997, Ustaz Ashaari registered a private limited company, Rufaqa’ Corporation, based inBandar Country Homes, Rawang, Selangor, without relying on assets and capital from thedisbanded Darul Arqam. Beginning with herbal-based health products, Rufaqa’ focused uponestablishing small and medium enterprises based in “Islamic townships,” which refer informallyto Rufaqa’’s conspicuous string of business premises dominating parts of industrial estates.Within a few years, and despite prevailing economic uncertainty, Rufaqa’ quickly expanded to allstates in Malaysia. Today, with its multiple business networks operating 40 different types of businesses, Rufaqa’’s business enterprises arguably constitute the best among economicinitiatives offered by Islamic movements in Malaysia.

Despite stern denials, the state, still seeing Ustaz Ashaari as a threat to national security, hasconstantly leveled accusations that Rufaqa’ was trying to revive Darul Arqam, and in February2002, banished Ustaz Ashaari and his immediate family to Labuan. In Labuan, businessopportunities for Rufaqa’ have been blocked by the local authorities, but Rufaqa’ has managed tooutwit the state by conducting businesses using the licenses of local Chinese businessmenoblivious as to Rufaqa’’s alleged heterodoxy and willing to cooperate with Rufaqa’. Muslims inLabuan have been persuaded by federal agents to desist from any communication and businesslinks with Rufaqa’, but through the non-Muslim business network, Rufaqa’ now handles onebakery and five restaurants in Labuan. Having brought with him part of Rufaqa’’s physical andhuman capital, reports have emerged detailing Ustaz Ashaari’s “luxurious” lifestyle and rapportwith Labuan’s grassroots communities.

Ustaz Ashaari has achieved economic success by strenuously maintaining a

taqwa

-basedapproach to business and development. Literally taken to mean “the fear of God”,

taqwa

is statedin the Qur’an as being the source of God’s help, through which all of Muslims’ triumphs areeffected. For example, “If the people of the towns had but believed and

feared Allah

, We shouldindeed have opened out to them (all kinds of) blessings from heaven and earth. But they rejected(the truth) and we brought them to book for their misdeeds” (Al-A’raf 7: 96) and “And for

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