Tuesday, March 30, 2010

What HarakahDaily said about Hizbut tahrir methodology?

Malaysia's two faces of literal Islam
Dr Ahmad Farouk Musa

The Muslim world is not ideologically monolithic and embedded therein are various spectrum of perspectives ranging from one extreme to the other. The new millennium is witnessing a contest between the various ideological groups representing differing interpretations of the religion of Islam. Irrespective of the multitudes of ideologies within Islamism, the main similarity shared is the political and ethical discourse intended to disarm the discourse of their opponents.

Bobby Sayyid has argued in ‘A Fundamental Fear: Eurocentrism and the Emergence of Islamism’ that the central aim of Islamism is to restore Islam’s place as the central reference point for all social, cultural, economic and political life in Muslim society. In a time when Islam is portrayed to be out-of-date and out-of-touch leading to the current state of phlegmatism among Muslims, it creates an avenue for the Islamists to put forward a system that had been marginalised and abandoned, yet remained positive and uncontaminated by the evils of modernity. And aided by the forces of globalisation, the Islamists are now battling for the hearts and minds of the people within their constituency.

This article intends to discuss only two groups of Islamists within the multitude of Islamist movements in our country. Despite sharing one commonality between them, namely the literal approach in understanding Islam, their views toward politics and governance are in exact total contrast. And due to the simplicity in their approach and methodology, they attract quite significant followers especially among young university students who are still trapped in idealism.


Though generally Malaysia boasts a tradition of inclusive and moderate Islam with a significant member of Islamic scholars especially from the Pan-Malaysian Islamic Party (PAS) engaging themselves in a push for greater democracy, a vibrant civil society and respect for human rights.

There exist a rejectionist group known as Hizb-ut-Tahrir that considers democracy antithetical to Islam. This movement that promotes literal interpretation of Islam gains its strength from the young and naive university students. The main reason that makes Hizb-ut-Tahrir appealing to the young minds is the simplicity in its approach and methodology.

The main thrust of their manhaj or methodology is to promote establishment of the ‘Caliphate’. When the ‘Caliphate’ is established, then all other problems faced by the community at large will be solved.


Hizb-ut-Tahrir believes that democracy is an infidel system or Nizam-u-kufr that was marketed in the Muslim country by the blasphemous West. Democracy is said to have nothing whatsoever to do with Islam. It contradicts the source of Islam, the ideology it emanates from, the foundation it is based on, and the ideas and system it has came up with.

Although the structure of organisation of Hizb-ut-Tahrir may not be clearly visible, and perhaps it is part of the manhaj to remain obscure and clandestine in nature; its radical rhetoric is appealing to the young and vibrant Muslim students that seek simple and uncomplicated solutions to the problems faced by the ummah.

The radicalisation of the tactics, approach and discourse of Hizb-ut-Tahrir in promoting the Islamic state agenda complete with Syari’ah laws and the establishment of a Caliphate is a shift towards a more exclusive and confrontational domain, especially when the discursive and political space for new movements was not there, being controlled by the more established Islamic party.

How Hizb-ut-Tahrir intends to achieve its agenda in a plural Malaysian society where Muslims form only a slight majority remains an enigma. But to the simple minds, such a question may not be considered of paramount importance, as much as whether Hizb-ut-Tahrir can help to deliver a new form of politics to Malaysia or whether the rise of Hizb-ut-Tahrir will mark a further degeneration of Malaysian politics.


The rigid and two-dimensional interpretation of Islam is not the sole-property of Hizb-ut-Tahrir, but is shared in spirit by the Salafis, or derogatorily labelled as Wahhabis by the mainstream traditionalists. Adamant that the Qur’an and Hadith be read and understood literally and the world is understood in rigid black-and-white terms, they proposed for the replication of a community that existed during the seventh-century Madinah or the community of as-salafus-soleh (the pious predecessors) that existed during the first three-hundred years after the time of the Prophet.

While Hizb-ut-Tahrir propagates the establishment of the Caliphate as the ultimate solution, the salafis propose the replication of the community of as-salafus-soleh as its main thrust. This period according to the salafis is the Golden Age of Islam and should be remembered as a period of ‘pure Islam’.

Appealing simplicity

This simplicity, as the case of Hizb-ut-Tahrir, is appealing to the young Muslims especially those from Islamic background since many books especially in Arabic that propagate this idea are made available by the main sponsors, the ostentatious Saudi government.

It is interesting to note that ‘pure Islam’ is never defined and whatever this undefined pure Islamic society may look like is a shared vision based in a shared history. An assumption is made as if the community of as-salafus-soleh is a monolithic community and that there were no differences in opinions and approach; where in actual fact the community at that time were as diverse as we are in the twenty-first century.

But to the young and untrained minds, what was in the past, the history as envisioned by the salafi that became the model of his everyday life, will be the blueprints for future action. And in the salafi imagination then, the factor standing in the way of potential utopia is anything alien to their perceived Islam including modern system of governance.

In reconstructing the Golden Age of Islam, Salafism embarks on an imaginative project to create an intangible mythical past in its midst. In doing so, they invent what they do not know, improvise what they do but what no longer exists and demarcate what in the present fits into this imaginative landscape of ‘true Islam’.

The salafis were largely motivated by a desire not to let any practices deemed alien to the Islamic culture to interfere and possibly corrupting Muslim identity and unity. Similar to Hizb-ut-Tahrir, they perceived democracy as alien to Islam and advocated total rejection of any participation within a democratic process.

Link with ruling party

In tandem with many Saudi-based scholars, the salafis in Malaysia will blindly support the existing government, irrespective of whether the government is authoritarian or democratic. This is based on their false belief that it was the practice of as-salafus-soleh; and any acts of opposition against the ruling government, although through democratic means, are deemed as unIslamic.

Hence, it is not a surprise then to notice such an intimate association between the salafis and certain leaders of the ruling party in Malaysia. It is more revealing when some salafi leaders themselves were given spaces in the tightly controlled mainstream media.

To the ruling government, this is the most convenient marriage that would ensure their perpetual grip on power. The only factor that is preventing the salafis from assuming greater role within the government agencies reciprocally is the strong opposition by the mainstream traditionalists that pervade almost the entire government machineries.

Possible contenders?

We have seen the two differing faces of literal Islam albeit briefly, namely the anti-establishment Hizb-ut-Tahrir and the pro-government salafis.

Islamism as propagated by Hizb-ut-Tahrir is seen as a direct political challenge on the state. This is simply due to the fact that they wish to present themselves and their party as a viable alternative to the present order.

Islamism according to the salafis on the other hand, is based on the mythic presumption with regard to the manhaj of the pious predecessors that prevent any opposing acts against the ruling government, though both viewed the current prevailing system as alien to their perceived Islam.

The growing influence of literal Islam is yet to effect any change in equilibrium of political Islam in Malaysia, but unless their manhaj and modus operandi are fully understood, they remain as possible contenders in determining the political discourse in the near future.



Monday, March 29, 2010

Orang Jepun Berbicara Tentang Syariah Dan Khilafah

Orang Jepun Berbicara Tentang Syariah Dan Khilafah

Pada hari Ahad, 7hb Mac 2010 telah berlangsung satu seminar anjuran Hizbut Tahrir Malaysia dengan kerjasama Khilafah Center bertempat di dewan Masjid Jamek Sultan Abdul Aziz Petaling Jaya. Seminar yang mengangkat tajuk “Menyingkap Sejarah Khilafah Antara Pejuang Dan Petualang” telah menarik lebih kurang 400 orang peserta. Apa yang menariknya seminar anjuran HTM kali ini ialah apabila pembentang pertama seminar tersebut adalah seorang muslim dari Jepun iaitu Prof Hassan Ko Nakata iaitu seorang pensyarah pengajian Islam di Fakulti Theologi Universiti Doshisha, Jepun.

Dalam pembentangan beliau, Prof Hassan Ko Nakata menjelaskan bahawa adalah suatu perkara yang rasional untuk umat Islam bersatu pada hari ini bagi mengatasi pelbagai musibah dan penghinaan yang ditimpa oleh umat Islam samada di Iraq, Afghanistan dan sebagainya. “Jika masyarakat Eropah boleh berfikir untuk bersatu dengan menubuhkan Kesatuan Eropah kenapa tidak umat Islam, sedangkan kesatuan dan persaudaraan umat Islam itu adalah sebahagian dari tuntutan dan ajaran Islam” ujarnya. Beliau juga mengatakan bahawa kewajiban menegakkan Khilafah ini adalah merupakan kesepakatan jumhur ulama dan bukannya hanya diperkatakan oleh Hizbut Tahrir. “Ini adalah fikrah Islam” katanya lagi. Diantara perkara yang menariknya juga ialah pandangan dan ulasan dari salah seorang peserta seminar yang sempat ditemu bual didalam seminar tersebut katanya: “ Wah! Sesuatu yang amat baik apabila orang Islam Jepun sudah mula berbicara tentang syariah dan Khilafah. Maka tidak ada sebab bagi umat Islam di Malaysia tidak bersama dengan perjuangan bagi penegakkan syariah dan Khilafah ini”. Sementara dalam pembentangan oleh ahli panel kedua iaitu oleh Ustaz Ahmad Mustafa selaku ketua HTM Mahaliyyah Kuala Lumpur, beliau telah menjelaskan dan menerangkan tentang hadith yang diriwayatkan oleh Imam Ahmad. Rasulullah SAW bersabda:

"Telah berlaku zaman kenabian keatas kamu, maka berlakulah zaman kenabian itu sebagaimana yang Allah kehendaki, kemudian Allah mengangkat zaman itu. Kemudian berlakulah zaman khalifah yang berjalan sepertimana zaman kenabian. Maka berlakulah zaman kenabian itu sebagaimana yang Allah kehendaki, kemudian Allah mengangkatnya. Kemudian berlakulah zaman pemerintahan yang menggigit. Berlaku zaman itu seperti yang Allah kehendaki. Kemudian Allah mengangkatnya juga, kemudian berlakulah zaman pemerintahan diktator (zaman penindasan dan penzaliman), dan berlakulah zaman itu sebagaimana yang Allah kehendaki. Kemudian berlaku pula zaman khalifah yang berjalan diatas cara hidup zaman Kenabian" [H.R. Imam Ahmad, Bazzar dan Attabrani dari Abu Huzaifah Al-Yamani].

Dalam pembentangan tersebut beliau juga telah menerangkan bagaimana ketika umat Islam melalui dan mengecapi zaman kegemilangannya umat Islam telah mengecapi pelbagai kejayaan dan merasakan kenikmatan bahawa Islam itu benar-benar membawa rahmat ke sekelian alam. Kini keadaannya cukup berbeda dengan situasi umat Islam disaat ini yang berada dizaman yang dikatakan oleh Nabi SAW berdasarkan hadith diatas iaitu zaman pemerintahan diktator (zaman penindasan dan penzaliman). Umat Islam pada hari ini umumnya telah dikhianati oleh para pemimpin-pemimpin sekular yang menjadi agen kepada barat yang telah bekerjasama dengan musuh-musuh Islam secara langsung mahupun tidak langsung untuk menghalang kebangkitan Islam dan umat Islam itu sendiri. Apa yang berlaku didalam dunia umat Islam hari ini sudah cukup membuktikan bagaimana khianatnya para pemimpin umat Islam hari ini. Mereka telah mengabaikan perintah Allah SWT yang mewajibkan untuk menerapkan Islam didalam kehidupan bernegara dan dalam masa yang sama mereka juga telah menghalang mana-mana gerakan Islam yang cuba untuk mengembalikan Islam kedalam kehidupan umat. Justeru itu sudah jelas dari catatan sejarah umat Islam bahawa siapakah pejuang dan siapakah petualang.

kekuasaan Khilafah Islam yanag terakhir iaitu Khilafah Uthmaniyyah telah mencatatkan bahawa Sultan Abdul Hamid adalah merupakan diantara para pejuang umat Islam dan dalam masa yang sama telah lahirnya petualang yang menghancurkan Khilafah Islam di Turki iaitulah Mustafa Kamal At-Tartuk laknatullah yang menjadi agen British bagi menghancurkan Khilafah yang secara rasmi dihancurkan pada 3 Mac 1924 iaitu kira-kira 86 tahun yang lepas. Semoga dengan adanya seminar-seminar yang seumpama ini maka umat Islam akan dapat melihat dengan kepala mata mereka sendiri betapa kini mereka dapat mengenal dan menyedari siapakah sebenarnya pejuang dan siapakah petualang bagi umat Islam yang sebenarnya.

sumber: www.mykhilafah.com

Tuesday, March 23, 2010

Gerakan Freemasonry: Dalang Musuh Islam

Gerakan Freemasonry: Dalang Musuh Islam

Saya baru membaca buku ini, isinya bagus dan banyak pendedahan musuh dalam selimut ini banyak berkeliaran di kalangan kita. Gerakan tersusan rapi ini, bertindak sebagai penyalur maklumat, mengatur dan melaksanakan melalui agen mereka yang tersediada dalam bidang pemerintahan. Pada mulanya, Freemasonry memusuhi agama Kristian. Namun mengalih perhatiannya kepada kepada Islam. Selama mengkaji apakah tunjang kekuatan Islam, mereka mendapat rumusan bahawa Khilafah mesti dihapuskan terlebih dahulu, barulah senanglah merosakkan bidang-bidang lain seperti ekonomi, sosial, hubungan luar negara dan tidak ketinggalan agama. Matlamat utama mereka ialah menjadikan satu agama baru hasil gabungan tiga agama yang sedia ada (Islam, Kristian dan Yahudi) yang dipanggil "International Religion", dengan alasan semua agama adalah sama. Freemasonry telah mengatur rancangan perang dunia pertama dan kedua, menghapuskan daulah khilafah serta sedang merancang perang dunia ketiga diantara barat dan dunia Islam. Itulah ulasan saya dari pembacaan buku ini .

Monday, March 15, 2010

Umat Islam bantah kehadiran Obama


Rakyat Indonesia bantah Obama
JAKARTA 14 Mac - Ribuan rakyat Indonesia berhimpun secara aman di bandar raya utama republik tersebut hari ini bagi membantah lawatan Presiden Amerika Syarikat (AS), Barack Obama ke negara tersebut beberapa hari lagi.

Kira-kira 2,000 orang dari kumpulan Hizbut Tahrir yang bermatlamat menubuhkan sebuah kerajaan Islam melaungkan slogan 'Islam bersatu... tidak akan tewas. Singkirkan Obama'.

Mereka turut mengoyakkan bendera AS ketika berarak di ibu kota Sulawesi Selatan, Makassar.

Di Solo, Jawa Tengah, sejumlah 500 orang lagi berarak sambil membawa poster tertera 'Halau Obama... pemimpin penakluk' dan 'Amerika... pengganas sebenar.'

''Terdapat dua jenis pelawat, baik dan jahat. Obama jahat. Mungkin warna kulitnya berbeza dengan (bekas Presiden AS) George Bush, namun dia masih menindas orang Islam,'' kata jurucakap kumpulan itu, Nur Alam.

''Dia mungkin membesar di Indonesia namun ia bukan asas untuk tidak menolaknya. Dia seorang yang kejam, tangannya dipenuhi darah dan dia tidak mempunyai belas kasihan,'' katanya.

Obama secara amnya amat popular di Indonesia memandangkan beliau menetap beberapa tahun di Jakarta ketika masih kanak-kanak pada 1960-an.

Obama dijadual berlepas dari AS pada 21 Mac untuk melawat Indonesia serta Guam dan Australia.

''Presiden akan menggunakan lawatan ke Indonesia untuk menyampai ucapan sama seperti yang dilakukannya di Kaherah tahun lalu, iaitu menggesa negara-negara Islam mengeratkan hubungan dengan AS,'' kata jurucakap White House, Robert Gibbs. - AFP