Competing Islamic movements in Malaysia: Analysis of ABIM, IKRAM and ISMA / Aliye Nur Kelesoglu

Aliye Nur , Kelesoglu (2025) Competing Islamic movements in Malaysia: Analysis of ABIM, IKRAM and ISMA / Aliye Nur Kelesoglu. PhD thesis, Universiti Malaya.

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Abstract

This study examines the competition between three prominent Islamic movements in Malaysia —Islamic Youth Movement of Malaysia (Angkatan Belia Islam Malaysia, ABIM), Malaysia Ikram Movement (Pertubuhan Ikram Malaysia, IKRAM), and the Malaysian Muslim Solidarity Front (Ikatan Muslimin Malaysia, ISMA)—to understand how they construct their identities and social realities and utilise strategies to assert dominance within a complex socio-political landscape of Malaysia. These movements heavily influenced by the Muslim Brotherhood, but their approaches diverge significantly, reflecting unique visions for Islam’s role in a multicultural Malaysia. ABIM advocates a pluralist and inclusive approach, ISMA champions an ethno-nationalist Islam that emphasises Malay-Muslim supremacy, while IKRAM positions itself as a reformist dakwah movement advocating compassion and inclusivity. This competition spans both discursive and non-discursive domains, highlights the fluid dynamics of political Islam in Malaysia and highlights the intra-movement diversity. Employing a qualitative approach, this study draws on frame theory and discourse theory to analyse how these movements define themselves, their opponents, and their target audiences, construct discourses that appeal to varying segments of society, and establish strategies for competition. Data collection involved semi-structured interviews and textual and audio-visual documents produced by each movement as primary data sources. Frame theory provides a framework for examining the identity fields and core framing tasks, while discourse theory illuminates ideological contestations as struggles for hegemony. The findings reveal that, firstly, ABIM, ISMA, and IKRAM strive to establish a unique identity by actively differentiating itself from the others. This differentiation reinforces their appeal to specific audiences and frames each movement as a distinct ideological force within Malaysia’s Islamic landscape. Additionally, these movements exhibit a notable adaptability, shaping their identities to align with the socio-political demands of the time. This flexibility shows the fluid and dynamic nature of their identities, allowing them to remain relevant and responsive to shifting societal needs and expectations. Second, each movement utilises core framing tasks to define their diagnosis, prognosis and motivational frames. ABIM and IKRAM’s diagnosis frames focuses on religious and ethnic extremism as societal threats, while ISMA presents a narrative where Malay- Muslim identity is under threat. This framing shapes how each movement seeks to legitimise its agenda and mobilise support, reflecting broader debates meaning-making processes rooted in Islamic values, symbols, and norms. Finally, the competition strategies of ABIM, IKRAM and ISMA are various. Each movement compete over resources, public legitimacy, and influence, and strategic alliances, all embodied in their hegemonic projects. These strategies underscore the complex interplay of discursive and non-discursive elements where competition for influence involves both ideological framing and tangible resource mobilisation. By situating this analysis within Malaysia’s socio-political context, this study contributes to a detailed understanding of political Islam as a dynamic field shaped by competing actors striving for dominance. It also advances discourse theory and frame theory by applying these frameworks to competing Islamic movements, offering theoretical insights into the power dynamics shaping Malaysia’s Islamic landscape.

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