Rauf’s Muslim Brotherhood roads to Malaysia

In this stunning investigation, the Ground Zero Mosque Imam’s links to Malaysia are traced. Are his plans based upon Malaysian Islamist and Muslim Brotherhood strategies of conquest?

by Alyssa A. Lappen
Family Security Matters | Aug. 21, 2010

All roads taken by Feisal Abdul Rauf seem to lead to the sharia state of Malaysia.

Rauf spent many weeks there in summer 2010. He first attended school there. Rauf stands second in command at Malaysia’s Perdana Global Peace Movement to antisemitic former Malaysian P.M. and Islamic law advocate Mahathir Mohamad,1 who in Nov. 2002, incited global anti-West financial war as a “jihad worth fighting for.” 2 Rauf’s father, Muslim Brother Mohammed Abdul Rauf, a colleague and close contemporary of MB founder Hassan al-Banna, established four Malaysian Islamic study centers, including the International Islamic University in Kuala Lumpur, which Mahathir invited him back to Malaysia to open. Malaysia’s IIU now rivals Pakistan’s International Islamic University in Karachi. 3

It now seems that Malaysian Islamic ideology also played a big role in formulating the Muslim Brotherhood strategy to destroy the West from within and sabotage “its miserable house.”4

Those words, of course, paraphrase Article 4 of “An Explanatory Memorandum on the General Strategic Goal for the Group in North America,” penned by Mohamed Akram and secretly circulated to trusted Muslim Brothers on May 22, 1991.5

Also entitled “Understanding the role of the Muslim Brother in North America,” Article 4 needs no further comment. In its entirety, it succinctly and frighteningly explains,

“The process of settlement is a “Civilization-Jihadist Process” with all the word means. The Ikhwan must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and “sabotaging” its miserable house by their [own] hands and the hands of the believers so that it is eliminated and God’s religion is made victorious over all other religions. Without this level of understanding, we are not up to this challenge and have not prepared ourselves for Jihad yet. It is a Muslim’s destiny to perform Jihad and work wherever he is and wherever he lands until the final hour comes, and there is no escape from that destiny except for those who chose to slack. But, would the slackers and the Mujahedeen be equal.” 6

Recognizing the centrality of Article 17, however, takes on critical importance in light of national and increasingly international furor over Feisal Abdul Rauf ‘s plan to construct a towering 15-story mosque at Ground Zero. Entitled “Understanding the role and the nature of work of The Islamic Center’ in every city with what achieves the goal of the process of settlement,” Article 17 states,

“The center we seek is the one which constitutes the “axis” of our Movement, the “perimeter” of the circle of our work, our “balance center”, the “base” for our rise and our “Dar al-Arqam” to educate us, prepare us and supply our battalions in addition to being the “niche” of our prayers. (emphasis added)

Like Rauf, reports the Oxford Dictionary of Islam, Dar-al-Arqam is rooted in Malaysia. Actually, Feisal Abdul Rauf could easily have drawn from the prototype “grassroots Malaysian Islamic dawah [proselytization] movement” that Ashari Muhammad al-Tamimi founded in 1968, and evidently named for the first Islamic school of Muhammad, to

“revive Islamic religious belief and values for comprehensive practice in everyday life. Emphasizes self-assessment, self-correction, and formation of the Islamic personality. Uses the Sufi teacher-disciple bond to reinforce obedience to leadership. Sponsors lectures, concerts, and cultural shows, publishes books, magazines, and newspapers, and produces videos and cassette tapes showing the Islamic way of life. Expanded to an international arena in 1979 through missionary programs and diplomatic contacts. Has established self-contained Islamic villages throughout Malaysia to demonstrate the viability of the Islamic sociopolitical and economic system. Operates schools, clinics, businesses, agricultural complexes, and advertising and service agencies.” 7

Rauf expressed almost identical wishes in his 2000 book, Islam a Sacred Law: What Every Muslim should Know about Shariah. 8 In it, as in his later, 2004 book, Rauf pines for pure, orthodox Islam and the inspiration for both violent and non-violent jihad, as preached by a bevy of Islamic clerics throughout the ages — such as 14th century jurist Taqi al-Din Ahmad Ibn Taymiyya (d. 1328) and his 18th century follower Muhammad b. Abdul al-Wahhab (d. 1793). Rauf seeks to “rejuvenate” their Islamic religious spirit, and that of some he falsely labels “modernists,” Jamal al-Dinal-Afghani (d. 1897), Muhammad Abduh (d. 1905), and Abduh’s biographer Rashid Rida (d. 1935). Far from modern, however, they all sought to impose sharia law more widely — despite its requirements for permanent jihad war, and discrimination and dehumanization of non-Muslims and women. So did classical Sufi master al-Ghazali (d. 1111) — another orthodox Muslim, an equally bellicose jurist concerning annual jihad campaigns, discriminating against non-Muslims and imposing Islamic law. 9

And yes, Rauf plans a mosque: His American Society for Muslim Advancement (ASMA) registered with the Internal Revenue Service in 1997 as a “church” — only to avoid the annual 990 tax form required of all other U.S. tax-exempt non-profit organizations. But it is not a church as Westerners understand that word. It is a battalion.

Article 17 of the MB strategy for North America proves there is nothing innocent about an “Islamic cultural center,” whether labeled “mosque” or not. It clearly invokes the need for military and politically supremacist strategies.

This is in order for the Islamic center to turn – in action not in words – into a seed “for a small Islamic society” which is a reflection and a mirror to our central organizations. The center ought to turn into a “beehive” which produces sweet honey. Thus, the Islamic center would turn into a place for study, family, battalion, course, seminar, visit, sport, school, social club, women gathering, kindergarten for male and female youngsters, the office of the domestic political resolution, and the center for distributing our newspapers, magazines, books and our audio and visual tapes.

In brief we say: we would like for the Islamic center to become “The House of Dawa”‘ and “the general center” in deeds first before name. As much as we own and direct these centers at the continent level, we can say we are marching successfully towards the settlement of Dawa’ in this country.

Meaning that the “center’s” role should be the same as the “mosque’s” role during the time of God’s prophet, … when he marched to “settle” the Dawa’ in its first generation in Madina. from the mosque, he drew the Islamic life and provided to the world the most magnificent and fabulous civilization humanity knew.

This mandates that, eventually, the region, the branch and the Usra turn into “operations rooms” for planning, direction, monitoring and leadership for the Islamic center in order to be a role model to be followed. (emphasis added).10

Whatever he wishes to name his planned Islamic center at Ground Zero — Cordoba House or Park 51, Islamic cultural center or mosque — Muslim Brother Feisal Abdul Rauf clearly follows the 1991 Muslim Brotherhood strategic mandate for North American, which his father followed in 1965 — decades before it was even set to paper. Rauf senior secretly bought two thirds of a prime 3rd Avenue Manhattan block for a personal Islamic “trust” with $1.3 million in funding from Kuwait, Saudi Arabia and Libya. 11 Likewise, only when the E. 96th St. Islamic Cultural Center of New York opened in 1992 did Rauf le père reveal that $17 million in construction funding emanated from Malaysia and 45 other Organization of Islamic Conference (OIC) nations. 12 By 2010, the enormous upper 3rd Ave. Islamic complex had added another two buildings. Since 1984, its founders envisioned apartment units restricted to Muslims alone. 13

The Muslim Brotherhood clearly spelled it out in Article 17. Building Islamic centers equals building military “battalions,” points from which to later stage the planned destruction of the West.


NOTES
1 “Agenda,” Perdana Global Peace Organization, Nov. 25, 2009, http://www.perdana4peace.org/agenda.aspx?x=3 (viewed 7/10/2010, subsequently deleted, but previously archived in pdf); Jim Hoft, “Arrested Gaza flotilla ‘peace activists’ are al-Qaeda & Muslim Brotherhood members; have record of radicalism,” Big Government, June 2, 2010, http://biggovernment.com/jhoft/2010/06/02/arrested-gaza-flotilla-peace -activists-are-al-qaeda-have-record-of-radicalism/ (viewed 6/10/2010).
2 Gamal Essam al-Din, “Financial jihad,” Al-Ahram Weekly, Nov. 21-27, 2002, http://weekly.ahram.org.eg/2002/613/ec2.htm (viewed 7/19/2010, as cited by Alyssa A. Lappen, “Financial Jihad,” Human Events, 9/22/2005, http://www.humanevents.com/article.php?id=9235, first viewed 9/22/2005).
3 Salmy Hashim, “Islamic scholar Tan Sri Dr. Muhammad Abdul Rauf Dies,” Bernama, the Malaysian National News Agency, Dec. 12, 2004, http://findarticles.com/p/news-articles/bernama-malaysian-national-new s-agency/mi_8082/is_20041212/islamic-scholar-tan-sri-dr/ai_n51486662/ (viewed 5/4/2010); Jaclyn Ling-Chien Neo, “Anti-God, anti-Islam and anti-Quran’: Expanding the range of participants and parameters in discourse over women’s rights and Islam in Malaysia,” Pacific Basin Law Journal, Vol. 21:29, 2003, p. 69, http://papers.ssrn.com/sol3/Delivery.cfm/SSRN_ID753226_code491760.pdf? abstractid=753226&mirid=1 (viewed 5/7/2010).
4 Mohamed Akram, “An Explanatory Memorandum on the General Strategic Goal for the Group in North America, 5/22/1991,” http://www.nefafoundation.org/miscellaneous/HLF/Akram_GeneralStrategic Goal.pdf (viewed 9/18/2007); “Attachment A,” In the U.S. District Court for the Northern District of Texas Dallas Division, USA vs. Holy Land Foundation for Relief and Development, http://www.pipelinenews.org/images/2007-05-29-US%20v%20HLF-ListCoConsp irators.pdf (first viewed 6/1/2007).
5 Akram, “An Explanatory Memorandum on the General Strategic Goal for the Group in North America, 5/22/1991,” ibid.; “Attachment A,” In the U.S. District Court for the Northern District of Texas Dallas Division, USA vs. Holy Land Foundation for Relief and Development, ibid.
6 Akram, “Explanatory Memo on the General Strategic Goal for the Group in North America, 5/22/1991,” ibid., p. 21.
7 John L. Esposito, Oxford Dictionary of Islam, p. 62, http://books.google.com/books?id=6VeCWQfVNjkC&pg=PA62#v=onepage&q&f=fa lse; see also http://www.oxfordislamicstudies.com/article/opr/t125/e489 (both viewed 8/20/2010).
8 Feisal Abdul Rauf, Islam a Sacred Law: what Every Muslim Should Know about Shariah, Qiblah Books, 2000.
9 Andrew G. Boston, “Behind the mosque: extremism at Ground Zero,” New York Post, Jul. 23, 2010, http://www.nypost.com/p/news/opinion/opedcolumnists/behind_the_mosque_ yXUJDCpszRLF9dG1heLU1H?CMP=OTC-rss&FEEDNAME= (viewed 7/23/2010).
10 Akram, “Explanatory Memo on the General Strategic Goal for the Group in North America, 5/22/1991,” ibid., p. 24.
11 George Goodman, “Ground broken for Islamic Center,” New York Times, Oct. 28, 1984, http://www.nytimes.com/1984/10/28/realestate/ground-broken-for-islamic -center.html?&pagewanted=print (viewed 5/10/2010); Islamic Cultural Center of New York, http://en.wikipedia.org/wiki/Islamic_Cultural_Center_of_New_York (viewed 5/9/2010).; Hashim, “Islamic scholar Tan Sri Dr. Muhammad Abdul Rauf Dies,” ibid.
12 Hashim, “Islamic scholar Tan Sri Dr. Muhammad Abdul Rauf Dies,” Bernama, the Malaysian National News Agency, Dec. 12, 2004, ibid.
13 Goodman, ibid.; David Dunlap, “A new mosque for Manhattan for the 21st century,” New York Times, Apr. 26, 1992, http://www.nytimes.com/1992/04/26/arts/architecture-a-new-mosque-for-m anhattan-for-the-21st-century.html?pagewanted=print (viewed 5/10/2010).


All Articles, Poems & Commentaries Copyright © 1971-2017 Alyssa A. Lappen
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Alyssa A. Lappen is a U.S.-based investigative journalist. She is currently Managing Editor at the Leeb Group. A former Senior Fellow of the American Center for Democracy (2005-2008); she is also a former Senior Editor of Institutional Investor (1993-1999), Working Woman (1991-1993) and Corporate Finance (1991). She served six of her 12 years at Forbes (1978-1990) as an Associate Editor. Ms. Lappen was also a staff reporter at The New Haven Register (1975-1977). During a decade as a freelance, her work appeared in Big Peace, Pajamas Media, Front Page Magazine, American Thinker, Right Side News, Family Security Matters, the Washington Times and many other Internet and print journals. Ms. Lappen also contributed to the Terror Finance Blog, among others. She supports the right of journalists worldwide to write without fear or restriction on politics, governments, international affairs, terrorism, terror financing and religious support for terrorism, among other subjects. Ms. Lappen is also an accomplished poet. Her first full-length collection, The Minstrel's Song, was published by Cross-Cultural Communications in April 2015. Her poems have been published in the 2nd 2007 edition of Blood to Remember: American Poets on the Holocaust and both 2007 issues of Wales' award-winning Seventh Quarry: Swansea Poetry Magazine. Dozens of her poems have appeared in print and online literary journals and books. She won the 2000 annual Ruah: A Journal of Spiritual Poetry chapbook award and has received a Harvard Summer Poetry Prize and several honorable mentions. Alyssa A. Lappen can be reached at alyssaalappen@alyssaalappen.org

6 responses to “Rauf’s Muslim Brotherhood roads to Malaysia

  1. Pingback: GZ Mosque i Det Muslimske Broderskabs optik « Snaphanen

  2. Pingback: Everything you need to know about imam Rauf — Winds Of Jihad By SheikYerMami

  3. Dear Alyssa

    Whatever your opinion is on the Rauf controversy, I respect your thoughts for and against him and his movement.

    However, I think your portrayal of Malaysia in this ‘involvement’ is terribly inaccurate. I am an ethnic Chinese from Malaysia, Buddhist, and free to practice my religion. It is definitely NOT a Sharia state as you proclaimed in your opening sentence – what we do have is Sharia law for Muslims that is separate from our Common Law.

    In addition I can safely say that the vast majority of Malaysians shun religious extremism – the example that you invoked – the Dar Al-Arqam movement – has been banned by the Government for the past 15 years.

    We could go on and on rebutting point by point. However I’d rather not do that, and instead implore you to suspend all assumptions about Malaysia, and instead come check things out here for yourself.

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    this post is very usefull thx!

  5. Alyssa A. Lappen

    Thank you for your comments on Malaysia and its government. I appreciate your facts very much and your thoughtfulness and kindness.

    I take your point about Malaysia’s government and your freedom of religion. I am delighted to hear that you can practice your Buddhist faith openly and without harassment.

    However, from a Western perspective, any government imposing sharia law on any part of its population, Muslim or not, can legitimately be labeled a sharia state. For that portion of the population, there is no separation of religion from government. Malaysia also has its own government Islamic department to promote and advance Islam — not a legitimate government function, but rather a proponent of increased sharia controls. Unfortunately, based on Islamic history across many regions, I fear for you and all non-Muslim Malaysians — as indeed, I fear for the Malaysia’s secular Muslim majority.

    History has shown that everywhere that Muslim populations grow over time, and non-Muslim minorities decrease, sharia law has been imposed with increasingly severity. This historic pattern was evident in every Islamic region and Muslim-majority nation, and even in Malaysia — as Christian churches are attacked and burned and Christians murdered. Meanwhile, conditions worsen considerably for secular Muslims too.

    Then there is the bumiputra system, requiring all Malaysian non-Muslim businesses to have silent, do-nothing Muslim partners. Whether so-labeled or not, this actually embodies the jizya, a sharia-based discriminatory tax upon non-Muslims, forcing them to pay heavily for “protection.” Neither is this religious freedom in the purest sense, but rather sharia-based religious discrimination.

    Precisely such taxation, over the last 1,400 years, drove most Middle Eastern Christians either to leave the region or convert — if they were not massacred. Outside of Israel, the Middle Eastern Christian population is currently 1% or less.

    Malaysia may have banned the Dar Al-Arqam movement 15 years ago, but just as Egypt’s ban on the Muslim Brotherhood has never eviscerated that organization, Malaysia’s Dar Al-Arqam ban has unlikely done more than forced the movement underground. More importantly, Dar Al-Arqam went international in the late 1970s, and its ideas definitely informed the Muslim Brotherhood strategic plan penned by Mohamed Akram for North America in May 1991.

    Thank you again.

  6. Dear Alyssa

    Thank you for your kind reply as well. It is true that Malaysia is far from being the perfect nation vis a vis religion and the socio-political scene. And your examples about bumiputera privileges, sharia system, Al-Arqam, etc. are spot on. In fact not many people, even Malaysians themselves, can claim such profound knowledge on the intricacies of our political mess. And you are absolutely right that the outcome of this mess has created this intense exodus of people and capital in recent years. Very sad.

    However, you will be pleased to know that democracy is alive and well in Malaysia, and the people despite all odds have come out in vast numbers to protest against religious hegemony – the church bombers eventually went to jail; the fire failed to provoke the Christians to react violently, and instead peaceful vigils and gatherings in solidarity prevailed. In addition, all walks of people be they politicians, businessmen and women, or artists have stood up against threats of detention without trial (our famed Internal Security Act) and spoken up against such injustices, with increasing success. The Islamic Department continues to be out of touch, most people feel, and you will be amazed too at the outspoken-ness of people against what used to be this powerful authority.

    Like the United States in its early years, the contemporary Malaysia remains an experiment and work in progress, but it is very encouraging to see the signs of democracy that counter the mindlessness of authoritarianism. If anything, I truly believe that Malaysia’s brand of Islam remains a positive one that deserves more exploration and understanding. Despite the extreme views and gaffes of the religious scholars here, there is a larger and unheard community of what you term as secular Muslims – as well as the non Muslims – who reject their views and have shown this tenacity to rally against the extremists. If anything, I believe the United States can find an ally in Malaysia in fighting the madness that is Islamic fundamentalism. Sadly, such vilification of the moderate Muslim nations like Malaysia will only push potential allies in fighting this war on terror further and further away.

    Again, I thank you for your work and your kind tone. May God bless you too, and I hope that we can all find peace in all of this.