Indonesia Aiming to be the Islamic Fashion Capital by 2020


Indonesia’s Dian Pelangi’s designs in Czech.

THE popularity of the hijab and Muslim fashion in Indonesia has been on the rise. A growing number of Indonesian women are wearing veil or headscarf in the world’s most populous Muslim majority market. Muslimwear has evolved from a religious and cultural movement to a fashion-savvy trend and booming industry.

The increased demand for Islamic clothing has encouraged the growth of the domestic Muslim fashion industry. In a relatively short time, muslimwear has become an important segment of the national textile industry (See Indonesia’s Textile Industry – Testing Times Upstream). The sector has been transformed from its origins in home industries and small and medium enterprises (SMEs) and to large-scale manufacturing today.

Hijab evolution in Indonesia

Before the New Order era, Muslim women in Indonesia used long scarves to loosely cover their hair. From the 1980s, the jilbab or veil that tightly covers the hair was introduced to Indonesia. However, the use of the veil in public schools and government institutions was temporarily restricted by the Soeharto administration; although this did not discourage the majority of Indonesian Muslims from observing what they felt was their religious duty. The rise in the number of women observing the hijab in Indonesia has given birth to a lucrative muslimwear industry. Since early 2000, the sector has been growing rapidly as more young, urban women adhere to the hijab. This new fashion-councious segment demanded Muslim clothing that does more than just cover the hair and body, but also feature appealing styles and designs.

To cater to this demand, a host of young, creative designers who were capable of designing fashionable and on trend Muslim fashion emerged. This included rising stars such as Ms Dian Pelangi who was named one of the 500 most influential persons in the fashion industry by UK-based magazine, Business of Fashion. In fact, a number of established figures in the local fashion industry such as Mr Itang Yunasz have moved into muslimwear design and have capitalised on this rapidly growing niche market. Islamic fashion in Indonesia is also no longer focused solely on female customers but is also targeting male customers with the launch of koko ortaqwa clothing lines.

Growing markets and customers

The hijab market in Indonesia can be divided into three segments; firstly, a simple and practical veil used by 60-70% of Indonesian women. This veil is sold in various colours and models at affordable prices; secondly, the shariah veil which is used by 10% of Indonesian women. This type of veil is longer and is available in conservative colours such as white, black and brown; lastly, the fashionable veil used by urban, middle-class women that come in a variety of colours and styles and is sold at premium prices.

The Indonesian hijab market is still dominated by the practical and simple veil model which retails for under 50,000 IDR for a headscarf and less than 200,000 IDR for a dress. Although the profit margin is low, its demand and sales volume are high which makes this segment highly-lucrative. In contrast, the fashionable hijab which is sold above the 200,000 IDR price point and even into the millions of IDR is relatively limited but offers high profit margins. The market opportunities for hijab products in Indonesia are still wide open, both for low-end as well as high-end segments due to the relatively low number of players in this sector. In addition, the demand for high-end, fashionable hijab products is not only limited to the domestic market but also the regional and international markets given Indonesia’s growing prominence as an Islamic fashion hub.

Muslimwear stores can also be found in traditional markets as well as modern malls with Tanah Abang and Thamrin City gradually becoming the wholesale centre of Islamic clothing, attracting shop owners from around the country sourcing the latest items to sell in their stores. There are also boutique stores that aim at high-end consumers with brands such as Shafira, Zara, and Rabbani, among others. Furthermore, as the number of internet users increases in Indonesia, e-commerce sites offering Islamic wear have mushroomed with brands such as Zoya, Hijup, Hijabenka and Elhijab, offering diverse product portfolios for all consumer segments. Online marketing coupled with reseller and dropship schemes offer lower operating costs and can reach a wider audience due to the absence of geographical constraints. As such, muslimwear has become a highly sought-after commodity and a rapidly growing industry in Indonesia.

Data from the Indonesian Ministry of Industry revealed that around 80% of muslimwear products are sold in the domestic market, while the remaining 20%  are exported (See Indonesia’s Garment and Textile Sector; Short Term Woes). In 2015, Indonesia’s Muslim fashion exports reached $4.57 billion USD or around 58.5 trillion IDR. The figure is lower than that in 2014 of $4.63 billion USD with an export growth trend of 2.30%.

According to data from BPS (2013), the number of companies engaged in the fashion sector reached 1,107,955 units. Around 10% of them are large companies, 20% are medium enterprises and 70% are small enterprises  (See Indonesia SMEs: Increased Government Support to Overcome Challenges). Of the 750,000 SMEs engaged in the clothing sector in Indonesia, around 30% of them are muslimwear producers, with large companies occupying 40%, while small and medium enterprises each occupy 30% respectively of the market.

Hijup, for example, now has 200 designers and growing customer base in 100 countries. With a five-fold annual turnover growth, the startup recently received seed funding from renowned global investors which included 500 Startups, Fenox Venture Capital, and Skystar Capital and has been included in the Google Developers Launchpad Accelerator programme. In February 2016, by invitation from the British Council, Hijup showcased its products at London Fashion Week.

Other rapidly growing muslimwear retailer, Elhijab, now has more than 184 retail outlets across Indonesia. Through the development of its e-commerce platform, Elhijab has managed to build its brand nationally and internationally and tap into export markets in Western Europe including the UK and France as well as the United States and the Middle East.

Going forward, Indonesia’s muslimwear exports will be focused on unsaturated markets such as the United States, Japan, Germany, South Korea, UK, Australia, Canada, UAE, Belgium, and China.

Increased competition

Despite making significant progress, Indonesia’s muslimwear industry still faces a number of challenges. Its product competitiveness is still low due to poor efficiency and low scalability. Other challenges faced by the country’s Islamic clothing industry include the lack of financing (See Indonesia’s Microfinance Sector Overview: Key Component for Sustainable Growth), cultural preferences, and the need to maintain the balance between upholding Islamic principles and following the latest global fashion trends.

Meanwhile, the major competitors for high-end hijab products are manufacturers from ASEAN countries, especially Malaysia and Thailand (See Indonesia and the ASEAN Economic Community – Ready for Regional Integration?). The latter, as one of the main textile producers in Southeast Asia, aims to make Bangkok a hub for muslimwear industry. Thailand’s Islamic fashíon industry is mostly located in the Muslim dominated southern provinces, with around 80% of its products exported to Malaysia before they are re-exported to various countries with an annual turnover of around $28 million USD.

Malaysia is Indonesia’s biggest competitor in the fashionable hijab segment. Hijab producers and retailers in the country have already had a head start in terms of marketing by utilising e-commerce and social media platforms; particularly Instagram, to market their products. One of the Malaysian hijab brands that has successfully gone global is Naelofar. In 2015, the family-owned company managed to record sales of  $11.8 million USD. Another leading brand is Mimpikita which was invited to shòwcase its products at London Fashion Week in 2015.

The main competitor for low-end hijab products is China which offers cheaper products (See What China’s Slowdown Means for Indonesia: A Trade Perspective). This is critical because domestic customers tend to prioritise price over quality which prompts hijab sellers to turn to reselling Chinese products instead of helping develop local products. Moreover, the hijab’s growing popularity in Indonesia and other countries has lured retailers and designers from non-Muslim countries to launch muslimwear lines themselves. The Japanese retailer, Uniqlo, for instance, hired a popular Muslim fashion blogger, Ms Hana Tajima, to design a Muslim clothing line for their brand.

In September, British model Ms Mariah Idrissi became the first woman wearing a headscarf to star in a commercial for H&M; the world’s second-biggest clothing retailer. In 2014, DKNY launched a Ramadan collection and other western brands such as Tommy Hilfiger and Mango have followed suit by selling Muslim clothing during Ramadan.

Towards a global Islamic fashion capital

According to a report by Thomson Reuters and Dinar Standard in the Global Islamic Economy Report, the world’s 1.6 billion Muslim consumers spent $266 billion USD on clothing in 2013, and are projected to spend $484 billion USD by 2019. Muslim countries with the highest clothing consumption are Turkey at $25 billion USD, followed by Iran at $21 billion USD, Indonesia at $17 billion USD, Egypt at $16 billion USD, and Saudi Arabia at $15 billion USD, based on 2012 data. This excluded Muslims in Western Europe (Germany, France, UK) and North America  who collectively spent an estimated $21 billion USD on clothing and footwear in 2012.  Collectively, the Muslim clothing consumer market is only second after the largest market in the world – the United States, with $494 billion USD in spending.

Meanwhile, the biggest clothing producers and exporters within the Organisation of Islamic Cooperation are Bangladesh, Turkey, Indonesia, Morocco, and Pakistan. Thus far, despite its huge market potential, there is no single Muslim clothing brand that has been capable of becoming a global player due to market fragmentation and differing cultural preferences.

Indonesia has set a target to become a global Muslim fashion capital by 2020. According to the Deputy Minister of Cooperatives and SMEs, Ms Emilia Suhaimi, the target is attainable since Indonesian hijabs are unique and more diverse compared to those from other countries. Moreover, the industry is backed by an ample supply of creative human resources and a rich cultural heritage (SeeIndonesia’s Creative Economy & Heritage Products – A Wealth of Opportunities). To show its support, the Indonesian government is considering assigning a standard HS code for Islamic wear.

Indonesia has routinely organised annual Islamic fashion shows to help promote the domestic muslimwear industry at the international level. These events include Indonesian Muslim Fashion Week, the International Indonesian Islamic Fashion Fair, and Muslim Fashion Festival Indonesia 2016. Moreover, the Indonesian government also encourages local Muslim fashion designers to participate in overseas exhibitions to introduce their brands to global customers. These efforts combined make Indonesia a firm contender for becoming a global Islamic fashion centre. The country’s diverse hijab designs also places it in a strong position for garnering international appeal at this key time when Islamic fashion is growing at a rapid pace both in emerging markets as well as among Muslim communities in advanced economies.

Global Business Guide Indonesia – 2016



‘Quranic Agroforestry ‘

buku kebun al-quran

Vera Salim

WHEN one tries to follow through what has been contemporarily written about scientific proofs in the Quran, one can’t help but being reminded of the 109th ayah in Surah Al-Kahfi:

“If the sea were ink for (writing) the words (*) of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.” [* The Saheeh International edition of the translation of the Quran explains the “words” (al-kalimaat) of Allah as the words of Allah’s unlimited knowledge or words describing His attributes and His grandeur or praise of Him Subhanahu wa Ta’ala.]

Scientific Proofs?
Indeed, there’s no aspect whatsoever of our existence that is not encompassed by the Quran in one way or another. Attempts at explaining the ayaat of Al-Quran from just one perspective – say, a scientific approach – that people have already carried out are but a speck of dust in the unlimited oceans of Allah’s knowledge.

We hold in awe some experts’ attempts at explaining, say, the proofs of embryology or oceanology in the Quran. For instance, there have been many discussions about the verses of “two seas.” In Surah Ar-Rahman (55): 19-20, Allah says: “He released the two seas meeting (side by side); Between them is a barrier [so] neither of them transgresses.” Also, Surah Al-Furqan (25): 53 where Allah says: “And it is He who has released (simultaneously) the two seas (i.e., bodies of water), one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.”

Early Muslim scholars such as Ibn Kathir of 7th century Hijrah Syria, or even the much later scholars such as Muhammad al-Tahir ibn Ashur of Tunis in the 20th CE century, have explained what the “two seas” mean.

Thanks to the Internet, we can read their scholarly explanations any time. Their works will continue to benefit themselves and us, InsyaAllah, in understanding Allah’s Words. However, we understand also that the painstaking endeavors of the scholars do not scratch even the surface of Allah’s knowledge. The commandment that we ponder the Quran remains on our shoulders.

Even in Farming
It is through this perspective we should view current attempts at obtaining the huda (guidance) and mau’izhah (instruction) from the Quran for any life aspects, from politics to social building and even farming. The farmers and agriculture experts of today should, for instance, read Kitab Al-Filahah by Abu Zakariyyah Yahya ibn Muhammad or Ibn al-‘Awwam.

Ibn al-‘Awwam hailed from Ishbilia (Seville) in Muslim Spain in the 6th century Hijrah. The book Kitab al-Filahah became a more comprehensive and encyclopedic work on agriculture and agronomy because Ibn al-’Awwam cited quotations from the earlier sources wherever he could. He followed in the footsteps and benefited from the work of agricultural scholars of fifth century Muslim Spain such as Muhammad al-Tighnari or Ibn Wafid of Toledo and Abu ‘Umar Ahmad.

About 100 years after these pioneers, Ibn al-’Awwam collected information supplied by them and from other sources in his Kitab al-Filahah which is more comprehensive and up-to-date. It gained wider publicity and was considered so important that Ibn Khaldun also referred to it in the Muqaddimah. Don’t forget, Muslim Spain was one of the most glorious periods of the Muslim world. These past scholars’ treatises made Al-Quran their main source of instruction at all levels of their studies.

The Garden of Al-Quran
There is today the beginning of a wave to return to Al-Quran as our main instruction in agriculture; one of the proponents of this wave is Muhaimin Iqbal of Jakarta, Indonesia, whose sustainable farming scheme iGrow won a prize in the recent StartupIstanbul competition in Turkey and was written about in Forbes by Federico Guerrini.

Iqbal coined the term “Quranic Agroforestry” and culled from the knowledge he has gained from years of farming as well as studying the Quran both theories and practices that he wrote about in his book, Kebun Al-Quran (The Garden of the Quran).

In the book, he explains various aspects of farming from the Quranic perspective, from how to revive the dead or barren land to how the fruit date prevents starvation as mentioned in the hadith of Rasulullah sallallahu ‘alayhi wa sallam to how Islamic farming actually is multicultural farming!

Here’s a small excerpt from the book:

“We see green everywhere, but why is it not enough? This is because the green (the trees) are planted simply for the sake of making things green or for the sake of logging, or fruit harvesting.

(When it comes to the question of food insecurity), our search for answers often results in some vested interests’ gains. This quest has not given maximal returns to the whole community.

What if we now seek the guidance of Allah about what to plant? Does Allah give detailed guidance? We must believe that Allah provides detailed answers about every question, including food security, such as in the following ayah:

‘And within the land are neighbouring plots and gardens of grapevines and crops and palm trees, (growing) several from a root or otherwise, watered with one water; but We make some of them exceed others in (quality of) fruit. Indeed in that are signs for a people who reason.’ [Ar-Ra’d (13): 4]

So there are plots, plants or gardens that thrive next to each other. Some exceed others in producing foods for humans. All we need to do is identify what plants should be placed next to one another and which will give optimal yields for humans.

Agricultural experts know that multicultural farming – as opposed to monocultural – provides the best yields but also is better able to withstand diseases.”

Underlying the idea of multicultural farming is the knowledge that each plant variety obtains the maximal photosynthesis with only 1/10 of the sunshine it receives. Iqbal then refers to the food forestry in Morocco that has existed for thousands of years in which different varieties of plants grow together. This is similar to today’s sustainable plants composition that is known as permaculture, whose description can be found in the illustration 1 from http://www.spiralseed.

“Compare (these farming schemes) with what Al-Quran specifically says about certain plants,” Iqbal writes. “The first plant as the canopy is date palm plants. The low tree can either be olives (zaituun), pomegranate (rummaan) or figs (tiin). The number 3 plants are various fruit plants or sweet flowers that are known as raihaan in Surah ArRahman (55) ayah 12.

The plant number 4 is various herbal growths, the number 5 plant can be ginger as found in Surah Al-Insan (76) verse 17. The plant number 6 in the illustration depicts various shrubs as found in Surah ‘Abasa (80) verse 31. The last plant in the illustration is grapes and other vines as indicated in Surah AlAn’am (6) verse 141,” Iqbal writes.

Ultimately, the answer to food insecurities affecting the world today, Iqbal argues, lies in a people’s Iman (faith) and Taqwa (consciousness or fear of Allah). Iqbal cites:

“And if only the people of the cities had believed and feared Allah, We would have opened (i.e., bestowed) upon them blessings from the heaven and the earth; but they denied (the messengers), so We seized them for what they were earning.” [Surah Al-A’raf (7): 96]

Allah knows best.

Islamia/The Brunei Times

Friday, 4 December 2015


Chinese Moslem Entrepreneurs to establish a consortium with Moslem SMEs in Indonesia


CHINESE Moslem Entrepreneurs planned to establish a consortium with Moslem businessmen in Indonesia. The organization of Chinese Moslem entrepreneurs provided opportunities for cooperation and support working capital, particularly to the Cooperatives and Micro, Small and Medium Enterprises (SMEs).

“We focus on ASEAN because there is Asean Economic Community (AEC), especially on SMEs business,” said a member of Chinese Moslem Entrepreneurs from Ningxia Cina, Rudy Fang, in “Macthing Business Meeting”, in Tajammu/Resto & Cafe (TRC) organized by KOSAGON, a Gontor alumni cooperative, in Jakarta, Tuesday (27/10).

Rudy said, Chinese Moslem Entrepreneurs is ready to help Indonesian Moslem businessmen to get international funding. According to him, there are some things that need to be owned by cooperatives and SMEs to access international funding, one them is to have clear vision and mission.

“Vision means, there is purpose to be achieved for the next 20 years,” Rudy added.

In addition, Chinese Moslem Entrepreneurs provided opportunity for Indonesian businessmen to follow the trade mission to Xinjiang, China. Rudy stated, Indonesian Moslem businessman could see and learn how Chinese Moslem run their business.

“In China, there are about 100 million Moslems. They have a good economy and it was evidenced by the ability to build and finance their own business,” he said.

Thursday, 29 October 2015

Indonesia prays for Islamic banking boom


Sam Reeves


INDONESIAN teacher Nina Ramadhaniah hopes for “blessings from Allah” by opening a sharia bank account — the sort of pious customer the world’s most-populous Muslim-majority country is praying for as it launches an Islamic finance drive.

Indonesia, Southeast Asia’s biggest economy, has a Muslim population of around 225 million but this huge number of faithful has not translated into success for sharia banks, institutions required to do business in line with Islamic principles.

Now regulators have launched a plan aimed at growing the sector, which currently accounts for less than five percent of banking assets, compared to a quarter in neighbouring, more developed Muslim-majority Malaysia and around half in Saudi Arabia.

Authorities believe it is a good moment, with many Indonesians getting wealthier after years of strong economic growth and an increasing trend towards piety across broad sections of society.

Many of those without bank accounts, estimated at about 40 percent of the population, are soon expected to open one.

“The situation is an opportunity for the Islamic banking business to get bigger,” said Nasirwan Ilyas, a senior official from the Islamic banking division of the Financial Services Authority (OJK).

The OJK is spearheading the drive, and unveiled a five-year roadmap earlier this year that included plans to educate the public about sharia lenders and the establishment of an Islamic finance committee to better manage the sector.

‘Interest is haram’

Key features of sharia banking include the prohibition of interest on loans or customer deposits, and a ban on investing in “non-Islamic” businesses, such as those involving pork or alcohol.

For teacher Ramadhaniah, who has an account with Indonesia’s biggest Islamic lender, Bank Syariah Mandiri, the ban on interest is a key attraction.

“Charging interest is haram (against Islam), ill-gotten gains that will not bring me any blessings from Allah,” the 44-year-old told AFP. “I don’t want to live in sin.”

Sharia accounts often work on a “profit-and-loss sharing” model, meaning customers get a windfall when the bank does well but can lose out when it does badly.

There are obvious disadvantages. Sharia lenders generally offer lower returns on investments and their modest size often means they provide fewer services than larger, conventional peers — many shops are not equipped to accept their debit cards.

Nevertheless, Islamic banks have proven popular in recent years, with the sector expanding on average more than 40 percent a year between 2008 and 2012, according to the OJK.

The growth came after laws were changed to make it easier to establish an Islamic bank, and there are now a plethora of standalone sharia lenders, Islamic banking units attached to conventional banks, and smaller Islamic financial institutions in the countryside.

Growth in the sector has lost steam due to a broader slowdown in the economy, which is expanding at six-year lows — giving authorities another reason to launch their drive.

Islamic mega-bank

Central to the overhaul is a plan to set up a National Islamic Finance Committee this year, to oversee the sector by bringing together representatives from different government agencies and act as a contact point for potential foreign investors.

Currently responsibility for the sector is spread around different bodies, such as the OJK, the central bank and the finance ministry, according to the OJK’s Ilyas.

It is modelled after similar bodies in other countries, such as the International Islamic Financial Centre in Malaysia, where the sector is already far more developed as the government started supporting it some years ago.

In addition to the OJK roadmap, the government has announced plans to merge the Islamic banking subsidiaries of four state-owned banks to create an Islamic mega-bank, which should be able to provide better services than the current Islamic lenders.

While observers have broadly welcomed the plans, they concede that many difficulties remain.

Khalid Howladar, Moody’s global head of Islamic finance, said it would be “quite a challenge” to grow the sector to a substantial level.

“The market is growing faster than conventional but from a very low base,” he said, adding Islamic banks in Indonesia did not offer “substantive competition” to their non-sharia peers.

But for Ramadhaniah and a growing army of devout Indonesians with new-found spending power, Islamic banks remain the only choice.

“I really don’t care that I’m not earning anything or getting lower returns on my investments,” she said. “I can live in peace.”

AFP/Busines Insider

Sunday, Sep. 27, 2015

bank muamalat

Indonesia – Israel Official Business Relationship

GOVERNMENT of Indonesia may say there is no diplomatic relations with Israel, but facts on the ground shows different, Government of Indonesia and Israel actually fosters good relations with Israel in business sector.

Intimate business relationship between Indonesia and Israeli government has been signed under decision of the fourth president of Indonesia, named Abdurrahman Wahid or often called Gusdur. In 1999, Abdurrahman Wahid has opened the official trade relations with Israel. The plan was also manifested by the Ministry of Industry and Trade of Indonesia named Luhut Binsar Panjaitan in 2001 with signing the Decree No.23/MPP/01/2001 to legalize the trade relations between Indonesia and Israel which expected able to grow the economic development between two countries.

The intimacy relationship between Indonesia and Israel continued during the reign of President Susilo Bambang Yudhoyono (SBY). On September 13, 2005, Indonesia Foreign Minister Hassan Wirayudha met Israeli Foreign Minister Silvan Shalom, in New York, US. Hassan claimed the meeting was not to discuss the restoration of diplomatic relations. According to one foreign media, Jerusalem (Israel) has sent a letter to Jakarta to show the Israel’s willingness to improve business relationship between Jakarta and Tel Aviv.

Fact that found on the ground made SBY had to find strong reason to explain it on the public conference. At the office of the Permanent Representative of the Republic of Indonesia in New York, Sixth President of Indonesia, Susilo Bambang Yudhoyono (SBY) says “there is no something blur over Indonesia’s commitment that want to help the struggle of the Palestinian people”. Unfortunately President SBY’s statement doesn’t contain any meaning over the secret meeting between Indonesia and Israel to discuss business networks. However since then, the relations between the two countries become intensified.

In 2006, a trade mission carried out by Indonesian Chamber of Commerce and Industry with visiting Israel. The chairman of Indonesian Chamber of Commerce and Industry, Mohammad Hidayat has signed the economic agreements between the two countries. The president of Israel Manufacturers Association, Shraga Brosh believes and said “Indonesia can be a major and great market for the export of Israeli goods in Southeast Asia”. While the Chairman of Indonesian Chamber of Commerce and Industry, Mohammad Hidayat said that this cooperation could help Israeli companies to perform any business activities in Indonesia.

This visit also confirms the intensive establishment of contacts between the two countries in trade. The volume of trade data between Indonesia and Israel during 2005 has reached 154 million dollars. Israel believe it will reach 600 million dollars in 2010 and more than 1 billion dollars in 2012.

Israel is targeting various important projects in Indonesia, for example, PLT-Geothermal development project in Sumatra worth 200 million dollars that won by Ormat Technologies Inc, Israeli engineering company in the field of geothermal energy. In addition, Indonesia has become marketing target of biomedical technology products.

An Indonesian surgeon who frequently travelling to conflict areas around the world such as Afghanistan, Iraq, Lebanon, Palestine, Somalia has revealed many ICU equipment in the major hospitals of Indonesia bought from Israel. In this regard, Indonesian government has sent many times medical teams to Tel Aviv for ICU (Intensive Care Unit) training.

Beside medical sector, according to data that has been obtained, Indonesian military have purchased a number of firearms such as the sniper rifle Galil Galatz 7.62mm, Micro Tavor 9mm, Tavor TAR-21, Jericho 941, IWI Negev 5.56mm Light Machine Gun and Pistol Jericho 941 which those all made by Israeli Military Industries (IMI) in 2012.

According to General (Ret) Soemitro, a harmonious and intimacy relationship between the Israeli intelligence service, Mossad, and Indonesian military (TNI) are real. He writes: “David, Raviv, and Yosi Melman in their book “Every Spy Prince” wrote that Indonesia had entered into a relationship with Mossad. He said, the Mossad sent an envoy, a team from Mossad based in Singapore visits Jakarta many times and then held talks which led Israeli agreed to hold a military training for the Indonesian army and its intelligence. Mossad has considered the Intelligence realtionship between Indonesia and Israel is a good choice, and then Israeli intelligence opened its first representative in Jakarta under the guise of trade, while Indonesia has also sent military personnel to Israel to get training.

A blog on the internet revealed that Israeli intelligence has entered Indonesia. They do not move in large numbers, but it is very effective because some agents have received training through the spiritual tour packages. The existence of several local agents who have been trained having tasks to create some informants for Singapore-based Mossad. There are only about 2-3 Mossad agents in Indonesia, while their center communication and command remains in Singapore. The purpose of infiltration to obtain recognition and to find out the way to open official diplomatic relations. All facts that have been found indicates there have been strong and sustainable relationship between Indonesia and Israel without having diplomatic relationship.

Common Information Analysis
Sat, October 25, 2014


Above: Gus Dur along  Rabbi Hier Merbi, President Shimon of Wiesenthal Center (SWC). Below:  Gur Dur kissing  "Medal of Valor" medal of valor from Shimon Wiesenthal Center, a pro-Zionist, American, on May 6, 2008. The award ceremony was performed in a dinner party attended by many prominent American and Israeli Zionists including pro-Zionist Will Smith (Bad Boys The Movie), at the Beverly Wilshire Hotel, 9500 Wilshire Blvd., Beverly Hills, Los Angeles.

Above: Gus Dur along Rabbi Hier Merbi, President Shimon of Wiesenthal Center (SWC). Below: Gur Dur kissing “Medal of Valor” medal of valor from Shimon Wiesenthal Center, a pro-Zionist, American, on May 6, 2008. The award ceremony was performed in a dinner party attended by many prominent American and Israeli Zionists including pro-Zionist Will Smith (Bad Boys The Movie), at the Beverly Wilshire Hotel, 9500 Wilshire Blvd., Beverly Hills, Los Angeles.

Room for more business between Brunei, Indonesia

Indonesian Ambassador to Brunei Nurul Qomar (front row 2nd R) in a group photo with members of the business community in Brunei. The Indonesian Embassy yesterday held a business meeting to commemorate 30 years of bilateral trade between the two countries.  Photo: BT/ Koo Jin Shen

Indonesian Ambassador to Brunei Nurul Qomar (front row 2nd R) in a group photo with members of the business community in Brunei. The Indonesian Embassy yesterday held a business meeting to commemorate 30 years of bilateral trade between the two countries. Photo: BT/ Koo Jin Shen

Koo Jin Shen

THE Indonesian Ambassador to Brunei yesterday called for more development and growth in the field of economics between Brunei and Indonesia following a business meeting.

The meet – held at the Indonesian Embassy in Jalan Kebangsaan – was part of events to commemorate 30 years of diplomatic ties between the two countries, was aimed at improving bilateral trade, tourism and investment between the two countries.

Nurul Qomar, said that unlike similar meetings previously held by the embassy in Brunei, this one was held after a two-day exhibition featuring Indonesian goods took place over the weekend at the Mall, Gadong.

“We hope that this activity will be able to provide clearer information about opportunities for cooperation between the two countries,” she said.

In addition to cooperation in the field of trade, the business meeting was used to look for opportunities to improve cooperation in the field of tourism and investment, she said.

Around a hundred local entrepreneurs and notable persons in the business community attended the business meeting yesterday where local government representatives and heads from Jogjakarta, the Riau Islands and South Sumatra presented investment opportunities for trade goods, estates and facilities.


ccording to Minister Counsellor and Economic Coordinator at the Indonesian Embassy to Brunei Rudhito Widagdo, the emphasis for business-to-business contact was important. He noted that by increasing the understanding between the business communities of both countries, they would be able to create more economic performance.

He said that this was a good opportunity to get to know Indonesia, noting that at the moment, there is political stability in the country, and noted that based on the high attendance at the meeting there is a strong interest for Bruneians to get to know more about the Indonesian market.

He also said that there was also works in the pipeline for another trade mission, following a successful one that took place earlier this year. “We are thinking of going to Surabaya and Jakarta,” he said.

The Brunei Times
Tuesday, November 18, 2014

Prof Salim Al-Hassani: ‘A large number of non-Western inventors are excluded from history’

salim 1001
Leo Kasim

BRUNEI should develop its businesses in such a way that they operate on a more “ethical and moral” level to make an impact on the global business environment, an engineering expert and Islamic scholar said yesterday.

Professor Salim Al-Hassani, who is the chairman of the Foundation of Science, Technology and Civilisation, said that Bruneian companies can occupy a “big space” in business if they maintain their “values” on the international stage.

“I think that the world needs more businesses that are more ethical about the way they run in order to generate positive impact, he told The Brunei Times in an interview at the iCentre, an incubation for startups.

Prof Dr Salim Al-Hassani. Photo: BT/Leo Kasim

Prof Dr Salim Al-Hassani. Photo: BT/Leo Kasim

He said that the Sultanate also needs to be more “aware of the outside world” in order to navigate in the globalised world.

He also said that the country needs to be more proactive in promoting its reputation in the international arena.

“It (globalisation) is moving fast and it impacts the country, so you need to find a way to stay competitive and keep values intact at the same time,” he said.

From here, he said, Brunei can create a “new breed of entrepreneurs” that can make business decisions that go beyond mere profit.

He also called for more innovative products to be created in order to improve the quality of life.

“There needs to be a higher aim rather than just money because inventing is about improving the quality of life,” he said.

In order to do this, he said, Brunei would need to produce highly-skilled individuals that can help contribute to national productivity.

Brunei is well-positioned to achieve this because people here are raised in a more stable environment hence making it better for human resource development, he said.

In his presentation entitled ‘Lessons from 1,000 years of innovation to inspire young learners and business leaders’, Dr Salim highlighted the need to recognise inventions that are developed by Islamic civilisations.

He said that a large number of non-Western inventors are excluded from history due to many factors.

This has caused youths from those cultures not to be inspired as they feel that they do not have a stake in civilisation, he said.

He then said that more award-winning educational organisations such as “1001 Inventions”, which explore the legacy of Islamic scientific achievements, are needed to increase awareness among the public.

The Brunei Times
Thursday, November 6, 2014

salim sci map