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The Historical Development of the “Sunnah” Reform Ideology in the State of Perlis, Malaysia:

The Historical Development of the “Sunnah” Reform Ideology in the State of Perlis, Malaysia: Since the arrival of Islam in Tanah Melayu or Malaya, traditionalist scholars have dominated the Islamic discourse through their close relations with the rulers (Sultans). Their domination over the religious authorities and the Islamic educational institutions has shaped the state version of Islam in Malaysia. However, in Perlis, the northernmost state in Malaysia, Middle Eastern graduate reformists, also known as Kaum Muda, were already preaching the earliest version of Salafism in the early 20th century. They found political patronage from the rulers of the state, hence imposing their version of Islamic teachings as the prevailing Islamic discourse of the state, which is also known until today as the “Sunnah Perlis” teachings. The widely presumptuous masses and researchers point that the dominating influence of the reform agenda or “Sunnah” in the state of Perlis is due to the state authority’s patronage based on historical facts that the “Sunnah” itself first emerged in Perlis in the early 20th century with the blessings of the ruler. This article attempts to look at the historical development of the “Sunnah Perlis” and to scrutinize the state authority’s patronage and influence in the state of Perlis. To achieve this, it employs a historical method of study to look at important milestones in the historical account of the Sunnah reform agenda in Perlis and its development at different periods hitherto through literatures, reports, interviews, and focus group discussions. Keywords Kaum Muda, Kaum Tua, Malaysia, Perlis, Salafism, Sunnah, Wahabism current conservative Gulf or Saudi-style Salafiyyah, was Introduction known for its progressive and modern ideas. Lauzière accu- For many centuries, Islamic discourse in preindependent rately categorizes this version of Salafism as the “reformed Malaysia or what was known as Tanah Melayu or Malaya Salafism,” although this version of Salafism may share simi- was dominated by the traditionalist scholars through their lar elements with the current Gulf or Saudi-style Salafism in influence on the religious authority and both formal and its epistemological references, but the former is closer to the informal Islamic education institutions such as the mosques, ideals of modernity, while the latter is more conservative surau, madrasahs, and pondok (Gordon, 1999; Roff, 1962, (Lauzière, 2010, pp. 369-389; 2015). 1967), which were established resulting from their close The graduates, widely known as Kaum Muda (Young relations with the rulers (Shellabear, 1978; Thomaz, 1993). People), also voiced their resentment toward some of the cul- The scenario, however, changed in the early 1920s following tural practices of the Malay community, which, according to the introduction of a modern madrasah system initiated by them, were the means to shirik and bid’a (Gordon, 1999; young ulama who were mostly graduates of the al-Azhar Othman, 1994; Roff, 1962, 1967). Moreover, in promoting its University in Egypt (Abdul Hamid, 2010). These al-Azhar “progressive” version of Islam, the Kaum Muda also empha- graduates were heavily influenced by the earlier version of sized the importance of modern education, especially for the Salafiyyah reform ideology of Jamaldin Afghani and his women. The large number of ideas propagated by Kaum Muda disciple, Muhammad Abduh. This version of Salafiyyah created an atmosphere of hostility toward the establishment thoughts, propagated among others, the ideal of pan- Islamism, and the Afghani-Abduh reform doctrine that International Islamic University Malaysia, Kuala Lumpur, Malaysia emphasizes the importance of reviving the Muslim ummah Open University Malaysia, Kuala Lumpur, Malaysia globally through its progressive idea of reopening the gate of Corresponding Author: ijtihad, relinquishing innovation (bid’a) and reconciling ele- Maszlee Malik, International Islamic University Malaysia, Jalan Gombak, ments of modernity into the Islamic culture of the people Kuala Lumpur 51300, Malaysia. (Noor, 2004). This earlier version of Salafiyyah, unlike the Email: maszlee@iium.edu.my Creative Commons CC BY: This article is distributed under the terms of the Creative Commons Attribution 4.0 License (http://www.creativecommons.org/licenses/by/4.0/) which permits any use, reproduction and distribution of the work without further permission provided the original work is attributed as specified on the SAGE and Open Access pages (https://us.sagepub.com/en-us/nam/open-access-at-sage). 2 SAGE Open and resulted in a considerable backlash from the country’s reli- mainstream Islamic discourse in Malaysia, one could com- gious authorities (Zakariya, 2008). Many incidents of debates pare it with the relation between Muhammadiyah and Persis and clashes are recorded as having occurred between the in Indonesia against the Nahdatul Ulama. Kaum Muda and the establishment. These ended in most It was widely discussed that the dominating influence of cases, in endless polemics (Means, 2009). Due to its contro- the “Sunnah” in the state of Perlis was due to the state author- versial nature, the Kaum Muda was also labeled as the ity’s patronage of the reform agenda. An early hypothesis “Wahabi” (Malik, 2013, pp. 52-56). indicates that it was the multifactors that led to the situation, Despite the continuous dominance of the traditionalists in among them was the Rulers’ patronage of the “Sunnah” shaping the state version of Islam in many states in Malaysia, reformists’ agenda, the Rulers’ power represented by Majlis in Perlis, a state located in the northern part of Malaysia, Agama Perlis (religious authority) which is directly under however, the Kaum Muda managed to gain political patron- the Rulers’ influence, the state administration represented by age from the rulers of the state (Othman & Rahmat, 1996). the ruling government predominantly occupied by the The state adamantly declared its inclination toward the “Sunnah” followers and activists, and the relentless efforts reform ideas, and proudly established its own approach by “Sunnah” preachers throughout mosques, schools, and toward understanding Islam, which has been known as the publications (Man, 2007, pp. 141-156). However, the level “Sunnah” way of Islam or, in some cases, coined as “Islah” of impact by these factors differs from one time to another. (Shukor Mat, 2000). It was known for its call for ijtihad by This article will try to look at the historical development referring directly to the Qur’an and Sunnah, that is, without of the “Sunnah Perlis” discourse as another earlier version of making any attachment to any specific madhhab (legalistic Salafism and scrutinize its influence in the state of Perlis. In school of thought). Consequently, the state religious enact- achieving this, it will employ a historical method in under- ments and rulings were not bound to any madhhab, in con- standing the important milestones in the historical account of trast to the other states in Malaysia, which adhered to the the Sunnah reform agenda in Perlis and its development in Shafii madhhab. the different periods hitherto through literatures, reports, This has been among the most apparent controversial interviews, and focus group discussions. The term “Sunnah” principle that has caused continuous resentment between the will be used in this article intertwined with “Islah” as widely Kaum Muda of Perlis with mainstream traditionalists from used by other researchers, to maintain the level of objectivity the other states in Malaysia, which religiously adhere to the by calling the idea according to what the proponents call it. idea of the necessity for Muslims in Malaysia to affiliate themselves to a specific madhhab, which, in the case of the “Sunnah” in Perlis: Historical Malay Archipelago, is the Shafii madhhab. According to Background and Development mainstream traditionalists, any call to liberate oneself from the madhhab, or any attempt to abolish the affiliation or Perlis is the smallest state in Malaysia situated at the north- attachment of Muslims to a specific madhhab, is similar to ern part of the west coast of Peninsular Malaysia. The capital belittling the founder members of those different madhhabs, of Perlis is Kangar while its royal capital is Arau, where the and some perceive it as an act of insolence (A. R. Abdullah, Rulers of Perlis reside. It is bordered by the state of Kedah to 2007; Shukor Mat, 2000). This legacy of the reform agenda the south and Thailand to the north, and was initially part of of the “Kaum Muda version of Salafism,” which is akin to Kedah under the Siamese rule for many centuries. However, Muhammadiyah in Perlis, is also known until today as the in 1842, the Siamese separated Perlis from Kedah and it “Sunnah Perlis.” They sometimes refer to themselves as the became a principality, a vassal to Bangkok. On May 20, “golongan sunnah” (Sunnah Group) as an antithesis of the 1843, the Siamese made Sayyid Hussain Jamalullail, a “golongan madhhabi” (madhhabic group) of the mainstream descendent of Hadhrami Arab Sayyid, who was also the (M. S. Md Ismail, personal communication, August 25, maternal son of the Sultan of Kedah, the first “Raja” of Perlis 2014). (Buyong, 1981, pp. 4-8). This made Perlis a sovereign state. Interestingly, the Sunnah Perlis scholars and activists His descendents still rule Perlis, but as Rajas, instead of heavily rejected the labeling of Wahabi given to them or any Sultans due to their non-Malay origin. association with the Wahabi movement in Saudi Arabia. The “Sunnah” in Perlis, a 20th-century phenomenon, is They always prefer to be known as “Ahli Sunnah wal part of the global “Islah” or reform movement of the pan- jamaah” or “Sunnah” or “Islah” rather than Wahabi (Othman Islamic agenda of Afghani–Abduh in Egypt. The develop- & Rahmat, 1996, p. 101). However, Man and Ali (2005) ment of the “Sunnah” in Perlis throughout the two centuries insist in using the “Salafi” label to the “Sunnah Perlis” (20th and 21st) can be divided into six phases: the establish- thoughts and reform agenda due to its reform nature (islah ment, stagnation, re-enhancement, crisis, recovery-revival, and tajdid) and also its call for the pure version of Islam by and the golden periods. The categorization of the periods is referring directly to the al-Quran and Sunnah as well as by mostly based on Abdul Rahman Abdullah’s chapter “Sejarah superceding the madhhabic interpretation (p. 75). In sum, to Islah di Perlis” (the History of Islah in Perlis) in his book, understand the position of Sunnah Perlis, in contrast to the “Aliran Dakwah di Malaysia, Satu Titik Pertemuan” (Dakwah Malik and Mat 3 Trends in Malaysia: A Meeting Point) (see A. R. Abdullah, promoting the “Sunnah” or “Islah” among the authority, thus 2007, pp. 161-173). However, an additional period has been getting the support from the palace. He was reported to have inserted into this article, the “Golden Period” of the “Sunnah,” established communication and relation with the Kaum which occurred during the term of Shahidan Kassim as the Muda icon, Syed Syeikh al-Hadi, in Penang and succeeded Menteri Besar together with his “Sunnah” acquaintance and in getting Abdul Wahab Abdullah, the assistant editor of reference, Dr. Mohd Asri Zainul Abidin as the Mufti of the “Saudara” magazine which belonged to al-Hadi to Penang. State of Perlis. The word “golden” was not elaborated by In disseminating its ideas, Kaum Muda managed to vary its Abdul Rahman, though he did mention it briefly when talking approach. It published its literature and was also aggres- about the final stage of the recovery-revival period. Thus, he sively involved in publishing its own periodical newspa- is not really being just to the historical facts. per—akin to its ideologue in Egypt. Saudara, Pengasuh, “al-Urwat al-Wuthqa,” al-Ikhwan, al-Imam, and al-Munir are among the periodicals produced by these reformists Establishment Period (1920s-1930s) (Othman & Rahmat, 1996, pp. 28-30, 81). Similarly, Abdul There are a few theories on who was first responsible for Wahab had a significant role in spreading the Kaum Muda bringing the “Sunnah” reform idea to Perlis. However, ideas in Perlis. according to many researchers, it was Lebai Kechik who Wan Ahmad and his two comrades are known in the Perlis came to Perlis from Padang in the year 1925. Man (2007) Sunnah history as “Tiga Mat” (the three Mats; A. R. Abdullah, argues that this wide-spread theory must have been taken 1997, p. 219). They are identified as having been heavily from personal notes called “Agama dan Zakat di Perlis,” influenced by the writings of Hassan Bandung from widely quoted by researchers, which belongs to Dato’ Wan Persatuan Islam (PERSIS), one of the reform movements of Ahmad b. Wan Daud, a prominent “Sunnah” figure in Perlis that period in Indonesia. Apart from the “Tiga Mat,” another (p. 148). However, Shukor Mat (2000), who managed to noteworthy scholar who contributed toward establishing the trace the date of Lebai Kechik’s arrival in Malaya, which was “Sunnah” idea in Perlis was Abu Bakar al-Ashaari, an Azhar during the 1930s, has refuted this theory. According to graduate (1925-1932), and a former active leader of a student Shukor Mat, the first attempt to bring the “Sunnah” idea was movement “Jam’iyat al-Malayuwiyah” (Malay Association), by Syeikh Hassan Sarbani, known by his real name as Syeikh which consists of students from Malaya and Indonesia in Hassan b. Ahmad, who came to Perlis from Surabaya in Egypt along with the prominent Indonesian reformist leader, 1916. However, he was chased away by Raja Alwi due to the Abdul Kahar Muzakkir. Akin to the other reformists of Kaum controversial nature of his thoughts, and he later migrated to Muda during his time, al-Ashaari also contributed signifi- Johore and Pulau Pinang accordingly. Despite the failure of cantly to the “Saudara” magazine while teaching in Pulau his first attempt in Perlis, he made his return to the state in Pinang. The “Tiga Mat” invited al-Ashaari to Perlis together 1926 and managed to get full support from a local religious with Abdul Wahab. He began his career in Perlis as a teacher scholar, Haji Abdul Ghani b. Dato’ Sakti, and a well-known at the Alawiyah madrasah but was later given a more sub- community leader, Tuan Haji Abdullah b. Ahmad. stantive role as the Imam of the Alawi mosque in Kangar (A. Wan Ahmad (n.d), in his account on the emergence of the R. Abdullah, 2007). “Sunnah” idea in Perlis, suggests that a scholar from It was the collective effort of the “Tiga Mat,” Abdul Hadramawt, Yemen, Syed Ibrahim also made his contribu- Wahab and al-Ashaari, that managed to place a foundational tion in spreading the reform idea in Perlis. However, accord- pillar to the teaching of the “Sunnah” or “Islah” in Perlis in ing to historical records, it was Haji Ahmad bin Muhammad, what is coined by Abdul Rahman as the “Establishment also known as Haji Ahmad Hakim, who was the first person Period” (A. R. Abdullah, 2007, p. 173). It was during this responsible to propose a radical change to the conventional “establishment period” that the Alawiyah Madrasah and the practice of zakat collection and distribution in Perlis as part Alwi mosque became the propagation bastion of the reform- of the reform proposal to Raja Alwi in 1927 (A. R. Abdullah, ists, together with their writings, especially those of Abu 2007). This incident was the turning point that led to the Bakar al-Ashaari. Among the factors that paved the wave for positive attitude of the palace toward the reform ideas in reli- the “Sunnah” reform idea to spread throughout Perlis, espe- gious matters, despite waves of rejection from the tradition- cially in Kangar and Arau, was the full support they received alist local scholars. It also opened a new chapter in the from the religious authority and the palace. Raja Syed Alwi, support of the palace to the struggle of the reform idea later the king of Perlis, was known for his open support for the known as the “Sunnah” or the “Ahlu Sunnah wal-Jamaah” reform ideas and the influence of the “Tiga Mat.” method. Haji Ahmad Hakim was supported by two comrades: a Stagnation Period (1941-1945) political figure, Wan Ahmad bin Wan Daud, and a local scholar, Syeikh Ahmad bin Mohd Hashim, to spread the The honeymoon of the Sunnah reformists did not last long; reform idea (islah) in Perlis (A. R. Abdullah, 1997). Among the Japanese Occupation ended the privileges enjoyed by the three, Wan Ahmad was known for his proactive role in them. They appointed Syed Hamzah, brother of Raja Alwi, 4 SAGE Open as the new ruler on February 2, 1943. Syed Hamzah was under a single government to simplify administration (K. known for his disagreement with the former king, Syed Alwi, Abdullah, 2003, p. 183). The proposal was perceived as an and his aides, the Sunnah reformists. He began to exclude all attempt to abolish the monarchy, thus endangering Malay those who were associated with the former ruler and kept dominance of their motherland. them away from any administrative post in the state. Most of The golden opportunity given to the Sunnah reformists the Sunnah reformists, apart from Syeikh Ahmad, went during this period was capitalized by “Tiga Mat” and its through a tough time and were pressured to abandon their acquaintances to regroup and pursue its reform agenda more reformation agenda during the occupation period. Syed aggressively. They managed to strengthen the Sunnah reform Hamzah also appointed those without inclination toward the agenda by employing only those with Sunnah tendency to “Sunnah” reform ideas to lead the religious authority admin- positions in the state religious authority offices: Imams for istration and consistently expressed his resentment toward the mosques and teachers in the madrasahs throughout the “Sunnah” reform idea, which he called as “deviant teach- Perlis. The religious authority also emphasized the enforce- ing” (A. R. Abdullah, 2007, pp. 178-181). ment and monitoring issues to ensure the Sunnah practice An interesting fact to ponder regarding this period relates was substantively installed and implemented by the people to the situation of the other Kaum Muda or pro-Kaum Muda of Perlis and all the religious institutions within the state of activists outside Perlis. The Japanese organized the “Pan- Perlis (M. S. Md Ismail, personal communication, August Malayan Religious Council” which aimed to put Muslim 25, 2014). Majlis Agama Islam (State religious authority) scholars, mainly from the religious authority (dominated by had also appointed the religious inspectors to monitor reli- the traditionalists or Kaum Tua) in the Malay states under its gious activities conducted by the people (State of Perlis, patronage. Most of them were used by the Japanese to spread 1945). Japanese propaganda at the mosques to the Muslim commu- Apart from the authority’s enforcement and support given nity throughout preindependent Malaya (Ahmad, 2003). by the palace, education and propagation also played an The Japanese managed to get the support of the Muslim essential role in spreading the Sunnah reform idea in the state scholars by using “anti-colonial” discourse and promised of Perlis. At this stage, considerable effort in propagating the them “independence” from Western colonization. The Kaum Sunnah idea is attributed to Abu Bakar al-Ashaari, who was Muda scholars outside Perlis, in the meantime, became brought back by Haji Ahmad Hakim after his exile outside staunch supporters of the Japanese through their political Perlis during the Japanese occupation. He was appointed ini- ideas. Although they were not used by the Japanese to be part tially as Imam of Masjid Alwi (Alwi mosque), which was of religious propaganda machine like the Kaum Tua, the pivotal to the proliferation of the Sunnah reform idea in Kaum Muda scholars, thinkers, and political activists formed Kangar and Perlis. Being a prolific writer, and considered as the Kesatuan Melayu Muda (KMM) to express their anti- the most learned scholar in Perlis, he became the reference of British propaganda and propagate the idea of a bigger Malay the Sunnah idea by both the authority and the people of Perlis state comprising Malaya and Indonesia, or what was then (Roff, 1975). His books have been considered as references known as “Melayu Raya” (K. Abdullah, 2003, p. 43). for the Sunnah, and used by many to understand the “Sunnah” Unfortunately, unlike the other Kaum Muda scholars who ideals. Despite the enormous influence of his books to the were not affected by Japanese policies, the Sunnah scholars people of Perlis, many of which, especially his “Ibadat were experiencing an eclipse for an internal palace-political Rasulullah,” were being prohibited and banned in the other power struggle in Perlis. states due to its nonconventional madhhabic approach and controversial fatwas in contradiction with the mainstream Shafii madhhab throughout Persekutuan Tanah Melayu then Re-Enhancement Period (1945-1960s) (A. R. Abdullah, 2007, p. 186). The predicament experienced by the “Sunnah” reformists, At this stage, Perlis was already known for its “Sunnah” however, ended with the end of the Japanese occupation. The inclination and its controversial scholars. Abu Bakar al- British colonialists who came back to Malaya after the defeat Ashaari, one of those scholars, was invited to many Malay of the Japanese in the Second World War appointed Syed states by the religious authority, muftis and scholars to engage Putra as the new king of Perlis on December 4, 1945. Syed in debate on many of his fatwa, mainly from his “Ibadat Putra took a different approach toward the Sunnah reform Rasulullah” (A. R. Abdullah, 2007, p. 186). In most instances, idea. His openness and positive attitude toward the Sunnah Abu Bakar refused the invitation as he believed the result reformists allowed them to make a comeback to finish their would be fruitless. He argues that everybody is entitled to his unfinished business in the state. Furthermore, the Sunnah own ijtihad (reasoning) because his fatwas mainly deal with reform agenda was fully supported by the ruling party elementary issues and not those of the fundamentals of Islam ‘United Malays National Organization’ (UMNO) as the lead- (Din, 1976). Surprisingly, some of his controversial fatwas ing and the most prevailing Malay party after the Japanese became popular and acceptable in the later period, such as occupation and the rejection of the Malays of the “Malayan his fatwa on the permissibility of organ (he was talking about Union” proposal by the British to unify all the Malay states eyes) donation from a dead person to a living person (A. R. Malik and Mat 5 Abdullah, 2007, p. 188). He backed his fatwa with the argu- Wan Ahmad was appointed as the assembly hall speaker ment of maslahah (public interest) that has always been pro- while Syeikh Ahmad became the first elected Menteri Besar tected and prioritized in Islamic teachings as mercy to (Chief Minister) of Perlis. Despite the special treatment humankind. Similarly, his fatwa on the permissibility for given to the Sunnah propagation in Perlis, however, not Muslims to pay zakat (alms) with money instead of crops much essential changes were made during the tenure of and fruits was heavily refuted and led him to be labeled as a Syeikh Ahmad as the Menteri Besar. heretic, yet it is now widely accepted and practiced by The most significant milestone of the Sunnah Perlis Muslims in Malaysia (A. R. Abdullah, 2007). occurred before the period of Syeikh Ahmad’s predecessor as the Menteri Besar, Dato Laksamana Haji Mohd Razali. On March 26, 1959, the Sunnah ideology was duly enacted Crisis Period (1960s) in the state constitution (Undang-Undang Tubuh Kerajaan Having Abu Bakr al-Ashaari as the icon of the “Sunnah” in Perlis) with the endorsement of various parties involved Perlis brought both fortune and calamity to the reform (which includes the Tiga Mat, the Menteri Besar, and the agenda. As mentioned earlier, most of the Sunnah reformists King’s representative). Article 17 of the state constitution in Perlis were UMNO supporters. Since the preindependent states clearly that “the Ruler of Perlis must be a Muslim man years until the postindependent period, the “Sunnah” reform who adheres to the Ahli Sunnah Wal Jamaah thoughts.” agenda has been wholeheartedly propagated and defended While in Article 3:1, it states that any regent to the throne and by those who are within or related to UMNO unlike in the the council of the regent must “adhere to the teachings of other states in Malaya. The establishment of the Pan- Ahli Sunnah Wal Jamaah.” Concurrently, Article 27 of the Malaysian Islamic Party (PAS; as the offshoot of the first state constitution also states that “the heir of the throne must Islamic party in Malaya Hizbul Muslimun) in 1955 became a also adhere to Ahli Sunnah Wal Jamaah” (Undang-Undang turning point of the status quo. Initially, PAS had managed to Tubuh Kerajaan Perlis (Perlis State Constitution), attract most of the scholars from both the Kaum Muda influ- 1381/1962). The enactments have been acknowledged ever enced intellectuals and the Kaum Tua traditionalist scholars since as the cornerstone and the triumph of the struggle of the from throughout Malaya. PAS presented itself as different “Sunnah” ideology in Perlis. from UMNO through its goal to establish an Islamic State During the period of Syeikh Ahmad as Menteri Besar, based on an Islamic ideology instead of a secular-nationalis- more substantive achievements to strengthen the domination tic one as propagated by UMNO. of the “Sunnah” in Perlis were achieved. In 1963, as an Furthermore, in 1956, Dr. Burhanuddin al-Helmy, the example, the Islamic Administrative Laws (Undang-Undang prominent Kaum Muda and reform intellect, was appointed Pentadbiran Agama Islam) indicate in Article 4 that “The as PAS new president due to the leadership crisis within the Majlis (Religious Council of the state) in issuing a Fatwa party (Noor, 2004). Dr. Burhanuddin, during his presidency, and the Shari’ah (Fatwa) Committee when giving its opin- made the party more dynamic, thus attracting the other Kaum ion under sub-section (2) shall follow al-Quran and/or Muda and reform-minded scholars. Abu Bakar al-Ashaari Sunnah.” Consequently, in 1964, an amendment was made to was among those who was convinced by Dr. Burhanuddin. A the Article 5(1) of the Perlis state constitution (Undang- year after Burhanuddin became the president of PAS, Abu Undang Tubuh Kerajaan Perlis) stating, “The official reli- Bakar left UMNO for PAS, and eventually became Ketua gion of the state of Perlis is Islam according to the teaching Dewan Ulama (Leader of Scholars Council) of PAS in Perlis. of Ahli Sunnah Wal-Jamaah as being practiced in the state.” His migration to PAS led to division among the Sunnah sup- Similarly, in the same year, a significant amendment was porters in Perlis (A. R. Abdullah, 2007). Abu Bakar, since done to the state Islamic Administrative Laws (Undang- then, has not been known for his Sunnah ideal, and has been Undang Pentadbiran Agama Islam), in Article 2, para. 7 (4), accused of being apologetic of his position to compromise stating that any fatwa or decision by the Shari’ah council of with the other Kaum Tua traditionalists within PAS in Perlis the state that follows al-Quran and Sunnah must not contra- (M. S. Md Ismail, personal communication, August 25, dict with the public interest. While in case of any contradic- 2014). tions, the decision must be presented to the King who will Unlike Abu Bakar, most of the Sunnah leaders and activ- decide according to the convention practiced in Perlis. ists in Perlis have remained loyal to UMNO, thus enjoying Despite the law enactments, the late 1960s and early administrative and political status in the state administration 1970s became witness to the demise of many “Sunnah” (Othman & Rahmat, 1996). Haji Ahmad Hakim continued icons in Perlis. This situation left the “Sunnah” reform his job as the Yang Dipertua Majlis Agama Islam and Adat agenda in a relatively state of loss. Haji Ahmad Hakim died Istiadat Melayu Perlis (the head of Religious Council and in circa 1964, Abu Bakar al-Ashaari in 1970, the same year Malay Culture and Heritage of the state of Perlis), while both as Wan Ahmad. The last “Mat” of the “Tiga Mat” (three Wan Ahmad and Syeikh Ahmad contested for UMNO in the Mats), Syeikh Ahmad died years later, in 1980, however, 1959 General Election in Malaya. Both won the seats as without making any significant contribution in his final years assemblymen in the state assembly. Following their victory, compared with the 1950s (A. R. Abdullah, 2007, p. 199). 6 SAGE Open Furthermore, in 1967, the Government of Malaysia, through Together with Abu Bakar Mahmud and Haji Abdullah Ali, the Ministry of Education, started to gain control of some Syeikh Noor founded “al-Islah Perlis” on March 18, 1971. madrasahs in Malaysia, including the Madrasah Alawiyah in Syeikh Noor’s disciples, later known as the al-Islah leaders Perlis, once the bastion of the “Sunnah” activists, to educate and preachers such as Ustaz Abdul Razak bin Abd Rahman, the younger generation of scholars. After the takeover, Dato Wan Ahmad Wan Abdullah, Hj Abd Rashid Jasin, Madrasah Alawiyah no longer used the “Sunnah” curricu- Ahmad Yusuf Amin (Mat Libya), and others came to lend lum they were once proud of, but instead had to resort to the their hands to uphold the “Sunnah” agenda through al-Islah standardized Ministry of Education schools’ religious sylla- (M. S. Md Ismail, personal communication, August 25, bus, which is mainly based on the Shafi’i madhhab (A. R. 2014). Al-Islah also managed to attract a former Mufti of Abdullah, 2007, p. 200; Othman & Rahmat, 1996, pp. Perlis, Abdul Rahman Haji Ismail, who was then a teacher at 118-119). Madrasah Alawiyah Arau. He eventually became the Imam In addition, the “Sunnah” reform agenda in Perlis began to of Masjid Alwi (Alwi mosque) in Kangar as part of his efforts deteriorate when the appointment to the main positions of reli- to maintain the “Sunnah” practice at the mosque (A. R. gious authority was made by the federal government, and no Abdullah, 2007). Apart from the enormous efforts of the longer under the state’s jurisdiction. Most of those who were “Sunnah” activists through al-Islah in spreading the deployed to Perlis from outside the state were not really “Sunnah” practice, the state government also contributed friendly to the “Sunnah” approach, and in some cases appeared significantly toward al-Islah’s activities. The then Perlis as the opponents to the state religious ideology such as Salleh Menteri Besar, Datuk Ali Haji Ahmad, became part of al- Othman who was appointed as the Yang Dipertua Majlis Islah’s leadership and made his presence in al-Islah to Agama Islam Perlis (Head of Higher Islamic Council of the strengthen the ties between al-Islah and the state administra- state of Perlis) on January 1, 1971, Mohd Said Pilus who suc- tion (S. Kassim, personal communication, July 26, 2014). ceeded him, and finally, Ghazali Haji Ismail who came after Furthermore, the palace had also given its recognition to Mohd Said in 1976. The “Sunnah” followers in Perlis saw the al-Islah and occasionally officiated al-Islah’s activities, aforementioned three Yang Dipertuas as persons who had especially its landmark events, the first Ijtimak Sunnah in been sent by the federal authority to change the “Sunnah” 1986 and the second Ijtimak Sunnah in 1988. The palace, reform agenda in Perlis and replace it with the mainstream through the King, Raja Syed Sirajudin, who was also the Shafi’i madhhab approach (A. R. Abdullah, 2007, pp. 200- Yang Dipertua Majlis Agama Islam Perlis, came to defend 201). This suspicion was strengthened when during those the state religious authority. The Shari’ah council’s decision years, the federal Islamic authority aggressively banned litera- was made according to the “Sunnah” method, which was tures relating to the “Sunnah” such as the writings of Hasan considered controversial to others and often received criti- Bandung, Abu Bakar al-Ashaari, and others (M. S. Md Ismail, cism from outside Perlis. Due to the role played by the King personal communication, August 25, 2014). toward the “Sunnah” enforcement, al-Islah maintained its support to the palace and valued its position in enhancing the survival of “Sunnah” in the state. Despite its existence as an The Recovery-Revival Period (1980s) NGO, al-Islah was also actively involved in strengthening Despite the eclipse that happened to the “Sunnah” in Perlis in the position of the state religious authority in issuing any the late 1960s and early 1970s, a new wave of “Sunnah” fatwa, enforcing certain “Sunnah” practices and spreading awakening emerged during the mid-1970s and 1980s. New the teachings of the “Sunnah” through any state institutions icons with a new approach of enhancing the “Sunnah” (M. S. Md Ismail, personal communication, August 25, agenda were initiated by a group of religious teachers and 2014). preachers who established a niche Non-Governmental Similarly, the Perlis Menteri Besar, Hamid Pawanteh, Organization (NGO) called “al-Islah Perlis.” This was led who came after Datuk Ali Haji Ahmad also promised his by Tuan Haji Ismail bin Haji Mahmud, widely known in commitment to adhere to the “Sunnah” and to lend his sup- Perlis as Syeikh Noor al-Surur. Syeikh Noor, of Hadramawt port to any cause related to the “Sunnah” in his speech given origin who was a religious teacher and a judge in the High at the second Ijtimak Sunnah (A. R. Abdullah, 2007, p. 205). Court of Makkah for 8 years before he came to Malaysia. He Hamid was also proud of being a “Sunnah” follower and a moved to Perlis with the purpose to be part of the “Sunnah” Menteri Besar of a “Sunnah” state. Furthermore, Hamid reform activists in the state during the 1950s (A. R. Abdul Pawanteh also believed that the “Sunnah” in Perlis was Rahman, personal communication, August 17, 2012). dependent on UMNO. To him, for as long as UMNO still Nevertheless, he remained low profile as a religious teacher runs the state government of Perlis, the “Sunnah” will be teaching at several religious schools in Perlis. However, the maintained as the state religious ideology (Othman & demise of the “Sunnah” icons prompted him to play his role Rahmat, 1996, pp. 123-124). However, according to as a reference for “Sunnah” thoughts, which were widely Shahidan Kassim, the Menteri Besar who succeeded him, accepted by the “Sunnah” followers (A. R. Abdul Rahman, Hamid Pawanteh indeed had done something for the Sunnah personal communication, August 17, 2012). during his period as Menteri Besar, but it was not enough Malik and Mat 7 compared with the state administrative power he held during institutions of learning in Saudi Arabia such as the Islamic his tenure (S. Kassim, personal communication, July 26, University of Madinah, Ummul Qura University in Mecca, 2014). Shahidan’s claim is relatively true if one compares the and others (A. B. Abdul Rahman, personal communication, achievements between the “Sunnah” propagation and the March 17, 2014). In this sense, those who returned from enforcement implemented during Shahidan’s time as Menteri Saudi Arabian universities played an important role in rein- Besar and with what happened during Hamid Pawanteh’s stating the Saudi-Salafism discourse in Perlis, especially in tenure. This will be discussed in the subsequent paragraphs the 1980s and 1990s. It was during the years 1992 to 1994 on the “Golden Years of ‘Sunnah’ Perlis.” that the state of Perlis started to initiate its official relation with the Saudi Arabian embassy and its cultural office in The arrival of Saudi-Salafism to Perlis. The early arrival of Kuala Lumpur through its Pengarah Majlis Agama Islam Saudi-Salafism to Perlis took place during the period of Perlis, Md Sadik Md Ismail. It was through this official com- Islamic revivalism stretching from the 1970s until the 1990s munication that the state managed to get its students to secure (see Abdul Hamid, 2002; Zakaria, 1997). Within the context scholarships to study in Saudi Arabian universities, mainly at of the Middle Eastern oil boom of the 1970s and the ensuing the Islamic University of Madinah. It was through this rela- rise of the political clout of the Organization of Petroleum tion too that many Saudi preachers were given the opportu- Exporting Countries (OPEC), Saudi petrodollars started nity to deliver their lessons and talks in Perlis. pouring into many Muslim countries worldwide through the However, according to Md Sadik, his personal relation Saudi embassies for the propagation of Islam and the spread with the embassy started since 1986 to 1987 through the of the Saudi-Salafi indoctrination process. It is historically Islamic councillor of the Saudi Arabian Cultural Office in an undeniable fact that Malaysia became a major recipient of Jalan U-Thant, Dr. Abdul Rahman Ghannam, who was oil-related aid distributed under the aegis of the Jeddah- invited on a monthly basis to Perlis to deliver talks organized based Islamic Development Bank (IDB; Idris, 2006; Yaakop by al-Islah (M. S. Md Ismail, personal communication, & Idris, 2010). August 25, 2014). Other local preachers who worked with Likewise, in many countries where Saudi embassies were the Islamic Councillor of Saudi Arabia in Kuala Lumpur also established, an Islamic Cultural Council (al-Mustashar al- frequently reported coming to Perlis to give lessons and talks thaqafi) was also set up, designed specifically for the pur- such as Dr. Abdullah Yassin and Ustaz Sofwan Badri (U. pose of Islamic propagation. In addition, it also employed Safwan Badri, personal communication, March 17, 2014). local graduates from Saudi universities to become its official Nevertheless, despite the relation, and the space given to preachers in spreading the teachings of Islam. Among the Saudi-Salafism preachers in Perlis, Sunnah Perlis did not well-known preachers employed by the Saudi Arabian transform or evolve into the doctrine of Saudi-Salafism. In Embassy Cultural Council in Malaysia at that time were fact, some of the younger Saudi-Salafi preachers among the Abdullah Yassin, Zainal Abidin, Hussin Yee, and Sulaiman graduates of Saudi Arabian universities after the year 2000 Nordin (A. Yassin, personal communication, March 17, perceived that Sunnah Perlis did not embrace the Saudi- 2014). Salafism doctrine or what they coined as “manhaj Salafi” Accordingly, a few Saudi-based and Saudi government- (Salafi method). As a result, most of these preachers estab- supported da’wah (propagation) organizations were also lished their own influence different from the mainstream actively engaged with the Islamic organizations in Malaysia Sunnah Perlis as propagated by the state religious authority (Idris, 2006). The World Association of Muslim Youths (M. S. Md Ismail, personal communication, August 25, (WAMY), Rabitah al-’Alam al-Islami (also known as 2014). Rabitah) and others were among active bodies running Islamic propagation according to the Saudi-Salafism doc- The Golden Period (“Sunnah” Perlis Under trine either through the Islamic Council or by direct commu- Shahidan Kasim) nication with Islamic organizations, especially the Muslims Youth Organization or “Angkatan Belia Islam Malaysia According to many veterans of “Sunnah” in Perlis, as quoted (ABIM) in the late 1970s and early 1980s. The Islamic by Md Sadik Md Ismail, the former Pengarah Majlis Agama Council, WAMY, and Rabitah were also actively involved in Islam Perlis (Director of Islamic Council of the state of distributing free translated and nontranslated copies of al- Perlis; 1992-1994) and the former al-Islah activist, the most Quran to mosques, organizing free Hajj and Umrah trips for intensive and lively period of the “Sunnah” in Perlis since selected Islamic organizations and student leaders, dissemi- the 1950s was during the tenure of Datuk Seri Dr. Shahidan nating literature related to the teachings of Saudi-Salafism as Kassim as the Menteri Besar, specifically when he was close well as sponsoring Islamic and da’wah events across the friends with Dr. Mohd Asri Zainul Abidin, an academic from country including Perlis (M. Nur Manuty, personal commu- Universiti Sains Malaysia (USM) or Malaysia Science nication, June 1, 2013). University. The pinnacle of the golden period was seen by Similarly, the Islamic Council also acted as a reference many as during Mohd Asri’s period in office as the Mufti of point for local students to pursue their studies at the higher the state of Perlis. The Ruler of Perlis, King Syed Sirajudin, 8 SAGE Open with the recommendation from Shahidan on November 1, Notable websites famously propagated Salafism during this 2006, appointed Mohd Asri as the state Mufti. It was since period, contributing to the spread of Salafi teachings directly then that the Shahidan-Mohd Asri symbiosis managed to put and indirectly to college students, young middle-class gradu- the “Sunnah” back as the jewel of the Perlis state crown, ates as well as in the educated circles. Among those websites once again becoming the trademark of the state itself. were al-Ahkam.net, al-qayyim.net, ehadith.info, alFikrah. In adding more substantive “Sunnah” legacy to the state, net, al-firdaus.com, al-nidaa.com, al-wahidah.com, Shahidan went a step further by changing the name of the Darulkautsar.com, and Indonesian salafy.or.id, apart from state from Perlis “Indera Kayangan” (which literally means: the personal website of the mufti of Perlis himself, “drmaza. heavenly sense) to Perlis “Darul Sunnah” (Abode of the com” (Ashaari, 2010, pp. 35-49). These websites had approx- Sunnah; Utusan Malaysia, 2006). However, the name “Darul imately 1.5 million viewers (A. K. Ishak, personal communi- Sunnah” was never officially promulgated to be the official cation, August 28, 2015). name for Perlis until today. Similarly, in defending the Despite the difference between the current Global “Sunnah” of Perlis, Shahidan often appeared in the media Salafism thoughts and the Perlis “Sunnah,” the foundation talking about “Sunnah,” Islah, and the need to return to the and the methods in understanding Islam of the two, how- true practice of Islam as according to al-Quran and Sunnah ever, are still similar. This led some conventional Salafists of Prophet Muhammad (S. Kassim, personal communica- to strongly accept the Perlis “Sunnah” as part of Salafism tion, July 26, 2014). Furthermore, in reviving the “Sunnah” but with caution and exceptions. Another factor was the fre- practice, Shahidan Kassim was himself involved in the quent open polemics and direct attacks by the opponent of implementation done congregationally especially during the Salafism on the “Sunnah” practices in Perlis which they month of Ramadhan throughout Perlis (M. S. Md Ismail, often equated with Salafism and Wahabism, thus publicizing personal communication, August 25, 2014). He was known it to those who might never have heard of it (A. R. Abdullah, for his generosity and his habit of distributing donations to 2007, p. 208). As a response, the convincing academic all those who attended events and programs organized where styled refutation by Mohd Asri to the “Sunnah” opponents he himself was present (M. A. Zainul Abidin, personal com- appeared more appealing especially to the middle-class and munication, July 29, 2014). In terms of the continuity of edu- educated Muslims. cation for the people of Perlis on the “Sunnah,” Shahidan Among the triumphs of the “Sunnah” reform agenda dur- established “Institut Sunnah Negeri Perlis” (Perlis Sunnah ing this period was its ability to expand beyond the Perlis Institute) with the aim to introduce the true teachings of border. The support given and attendance of the “Sunnah” Islam according to the “Sunnah” to all Perlis residents, both events in Perlis were not confined to the people of Perlis. Muslims and non-Muslims. Associate Professor Zulkifli Due to the popularity of the controversial Mohd Asri on the Abidin, a former academic, was given the responsibility to mainstream and social media, most of the events involving lead the institute (“Pusat Sunnah di Nusantara,” 2007). him as a speaker were often attended by outsiders from as far There are few factors that made the Shahidan-Mohd Asri as Singapore. Mohd Asri was also able to invite his like- period comparatively unique from the other periods dis- minded scholar friends from all over Malaysia and overseas cussed. The development of the “Sunnah” in Perlis at this to help him in educating the people of Perlis about the time was supported by young people, not only in Perlis but “Sunnah.” Among the landmark events during Mohd Asri’s also outside the state. The media coverage of sensational period as the Mufti of the state were “Seminar Antarabangsa news and events too had its impact in getting information Syeikh Muhammad bin Abdul Wahab” (International Seminar about the “Sunnah” known to people throughout Malaysia. on Syeikh Muhammad bin Abdul Wahab) on March 16 and The media, when referring to religious matters, often quoted 17, 2006; Minggu Sunnah Kebangsaan (National Sunnah statements made by both Shahidan and Mohd Asri. This gave Week) on March 11 to 16, 2007; and Ijtimak Sunnah (a con- them the limelight; thus, whatever issues regarding the tinuation of the previous al-Islah’s legacy) on November 28 “Sunnah” they were trying to promote were publicized and 29, 2008. Apart from the mentioned seminars, the state through the media. Furthermore, the social media revolution government also actively organized a series of seminars for in mid-2000, especially the blogs, web forums, and advance government servants and other related agencies on Islamic version of email groups, had made discussions on religious issues (M. A. Zainul Abidin, personal communication, July issues a public matter (Malik, 2015). The “Sunnah” issue 29, 2014). was also becoming a hot topic of discussion, especially with Similarly, Mohd Asri himself went regularly to mosques the emergence of the Global Salafism influence through the in Perlis to ensure that they were abiding with the regulations Internet. promulgated by the Majlis Agama as part of his enforcement In addition, the Global Salafism influence that was widely “approach” (M. K. A. Abdul Latif, personal communication, spread through the Internet since the Internet revolution March 17, 2014). In addition, the office of the Mufti was also before the beginning of the new millennia had contributed involved in organizing the “Ihya Masjid” (Reviving the significantly in giving more information on all aspects of Mosques), where selected mosques were chosen to organize various issues to the younger generation (Malik, 2013). fast-breaking feasts every Monday and Thursday followed Malik and Mat 9 by religious talks given by Mohd Asri himself or any other from falling to the opposition due to the political tsunami in religious officer on duty (M. K. A. Abdul Latif, personal the 2008 general election, the King of Perlis did not give his communication, March 17, 2014). consent for Shahidan to become the Menteri Besar. The Mohd Asri and Shahidan Kassim also maintained strong King, instead, appointed his successor, Dr. Md Isa Sabu, an existing ties between the state of Perlis and the Saudi Arabian UMNO stalwart, as the new Menteri Besar of Perlis (M. S. Islamic Councillor in Kuala Lumpur. Mohd Asri was consid- Md Ismail, personal communication, August 25, 2014). ered an authority in giving recommendations to Malaysian Unlike Shahidan, Md Isa failed to continue the aggressive applicants who wished to pursue their studies at the Saudi struggle to uphold the “Sunnah” agenda in the state. He was Arabian universities under the funding of the Saudi govern- never reported to have voiced any concern or made any sub- ment. Perlis too became a favorite destination for Saudi stantial contribution toward the propagation of the “Sunnah” Arabia preachers to deliver talks, and organize seminars and in Perlis. However, according to Juanda, he was not left trainings due to the good relations that had been established alone to continue the “Sunnah” agenda. With all his limita- during Mohd Asri’s time. Perlis representatives on official tion as Mufti, Md Isa did indirectly assisted him in his admin- visits and in delegations to the kingdom were always given istration and never went against any decision made by the special attention and treatment by the Saudi government (M. mufti on any issues related to “Sunnah” matters (J. Jaya, per- A. Zainul Abidin, personal communication, July 29, 2014). sonal communication, July 28, 2014). However, the absence It is believed that the short Shahidan-Mohd Asri golden of any significant and aggressive effort from the Menteri period was a reawakening of the “Sunnah” for many people Besar after Shahidan has led “Sunnah” Perlis once again into in Perlis. However, one may refer to Akram Dahaman in his another phase of stagnation after the golden period it had MA dissertation (Universiti Malaya) who concludes that the earlier experienced. Sunnah Perlis idea only had a significant role in the formula- Despite the stagnation, Juanda managed to multiply the tion of the fatwa with no real effect on enforcement and publication of materials and books related to the Sunnah promulgation (Mohd Akram, 2005). This is due to the strong Perlis teachings unlike in the Mohd Asri’s era. There are mainstream Shafii madhhab influence among Muslims in more than 50 titles of books, monographs, journals, reports, Malaysia which includes Muslims in Perlis. However, the and booklets published by the office of the Mufti under dissertation was completed before Dr. Asri Zainul Abidin Juanda’s time. They were distributed without any commer- became the mufti of the state during which time he brought a cial purpose as part of the propagation of Islam and Perlis new chapter to the practice of Sunnah Perlis and to the life of Sunnah. The extensive publication during Juanda’s term is a the people of Perlis. Although no thorough academic exer- mark of his legacy in strengthening Perlis’ domination in the cise has ever been done on the acceptance of the people of history of Perlis (A. K. Ishak, personal communication, Perlis of Sunnah Perlis after the time of Mohd Asri as Mufti, August 28, 2015). In comparison to Mohd Asri’s known for however, the wide and all encompassing programs and his Sunnah rhetoric and controversial statements, Juanda, as enforcement done while he was Mufti have made significant mufti was lesser known for these. He believed, instead, that changes to the way the “Sunnah Perlis” is practised beyond the dissemination of knowledge through publications would the fatwa formulation. create a long-lasting impact to the Sunnah cause (J. Jaya, However, Othman and Rahmat (1991), who had con- personal communication, July 28, 2014). ducted a research on the topic of acceptance of the people of Nevertheless, in 2015, Mohd Asri was reappointed as Perlis of “Sunnah Perlis” in the year 1991, found that 76.5% Mufti of Perlis after Juanda preferred not to continue to be in of respondents agreed with Sunnah Perlis, while 23.5% dis- office. The reappointment of Mohd Asri gave a new momen- agreed (p. 402). In contrast, Man (2006) points out, in his tum to the Sunnah Perlis movement after the relative stagna- report, that according to his observation on 30 mosques all tion period. Unlike his earlier appointment which was over Perlis, one third of the mosques still adhere to Shafii supported by the Menteri Besar, his second appointment was madhhab and do not practice the “Sunnah Perlis” way in at the direct preference of the King of Perlis himself. Mohd conducting their congregational rituals and worships (p. Asri’s efforts in strengthening Sunnah Perlis during his sec- 154). Still, there is yet no thorough academic exercise done ond appointment was fully supported and blessed by both the on the impact of Shahidan-Mohd Asri’s “Sunnah” legacy on King and his Crown prince (Raja Muda). Various events, the practice of Islam among the Muslim community in Perlis. activities, regulations, and platforms were conducted to Part of Mohd Asri’s legacy and approach were later con- enhance the teachings of Islam which exceeded the tradi- tinued by his successor, Dr. Juanda Jaya. Juanda claims that tional teachings of Sunnah Perlis which focused on rituals even from his first day in office, his approach will be differ- (A. K. Ishak, personal communication, August 28, 2015). ent from that of Mohd Asri (J. Jaya, personal communica- Mohd Asri too proposed that a group of 15 PhD holders tion, July 28, 2014). Things became worse after Shahidan were mainly academics to be part of his Fatwa Committee, Kassim failed to secure his position as Menteri Besar of and they were later appointed by the King to the position (A. Perlis after the 12th General Election. Despite his victory in K. Ishak, personal communication, August 28, 2015). his constituency, and his personal victory to secure Perlis Numerous contemporary and nonconventional fatwa (decree) 10 SAGE Open related to the modern contemporary and multicultural and such as legal, political, and administrative measures, have multireligious social cohesion were discussed and decreed been taken by “Sunnah” guardians throughout the 20th cen- by the group, such as the decision that the custody of chil- tury to maintain the feasibility of the “Sunnah” teaching. dren born into a non-Muslim family with any of their parents Furthermore, it was during the “Tiga Mat” and Shahidan having converted to Islam should be granted to the parent Kasim-Mohd Asri periods that the religious authority of deemed more capable of raising the child, regardless of their Perlis made countless efforts to secure the “Sunnah” teach- religion, for the welfare of the children, rather than to auto- ings. These efforts are most significant in the establishment matically convert them to Islam as practised in most other of the enactment that allows the “Sunnah” to be imple- states, the fatwa on the prohibition of any doings that harm mented, referred, and adhered to by the religious authority the environment beside the fatwa prohibiting the practice of and the monarchy. This form of enactment does not just limit the female child genital mutilation (FGM), the permissibility itself to the two institutions; it was also made use of in deter- of having milk bank at government hospitals for the usage of mining fatwas in Perlis. The domination of “Sunnah” teach- premature babies. ings was then completed when the religious authority and Mohd Asri too was known for his contemporary, multira- scholars such as Mohd Asri went around the mosques in cial friendly but controversial opinions that usually went Perlis to enforce the enactment and regulations in the state. against the popular conservative views of the religious estab- This is done to ensure this precious historical movement is 9 10 lishment. He also actively addressed the khalwat issue, passed down to future generations. child custodianship, and the ineffectiveness of the Zakat The historical events indicate that political influence will distribution, and his opinions have been seen by many as play a prudent role in ensuring the survival of the “Sunnah” in going against the thoughts and flow of mainstream official Perlis. During preindependent Malaya, the monarchs played a religious authorities. As an example, he went against state- significantly pertinent role in installing and preserving the ments made by some religious figures labeling certain non- “Sunnah” teachings. During postindependent Malaysia, how- Muslim parties, especially the opposition Democratic Action ever, it was the politicians and mainly UMNO politicians who Party (DAP) as kafir harbi. He appears to be a strong critic of fought for the “Sunnah” teaching to remain as the prevailing the efforts to amend the Syariah Courts (Criminal Jurisdiction) and dominant Islamic discourse in Perlis. Similarly, in the 21st Act 1965 to allow certain Hudud law punishment to be imple- century, the political will is not the sole factor in influencing mented in certain states in Malaysia despite the national cam- the enforcement and spread of the “Sunnah” in Perlis; global- paign led by PAS and other Islamic organizations. ization and media coverage have helped it to gain a more sub- stantive existence in Perlis. Unlike the 20th century, “Sunnah” survival in Perlis remains a local struggle for the reformists in Conclusion Perlis. The 21st century has witnessed the “Sunnah” teaching Unlike the perception about the term Salafism that was gen- as a nationwide reform movement, starting from the Mohd erally associated with conservatism, rigidity, and extremism, Asri-Shahidan period, and it can be said to be mainly due to Sunnah Perlis, as a legacy of the early 20th-century reformed media coverage and globalization. Salafism, has a different face. Unlike the conventional repre- Acknowledgments sentation of the current Gulf-style Salafism, “Sunnah Perlis” emphasizes the freedom from madhhab rigidity calling upon The authors thank International Islamic University Malaysia Muslims to return directly to the two major sources of Islam (IIUM) for funding this research under its IIUM Research Initiative in dealing with religious issues, namely, al-Quran and Grant (RIG), and Arizona State University (ASU) for partly fund- ing the author to complete this article. Sunnah (Prophet Muhammad’s tradition). The historical development of Sunnah Perlis, as a state-sponsored or Declaration of Conflicting Interests patronaged Salafism, has shown us the dynamism of the movement itself. The presupposition and prevailing assump- The author(s) declared no potential conflicts of interest with respect tion about the spread of “Sunnah” teaching in Perlis is about to the research, authorship, and/or publication of this article. the advancement of the state religious authority with the sup- Funding port from its monarchy. It is undeniable that initially the rulers had played a perti- The author(s) disclosed receipt of the following financial support nent role in keeping the “Sunnah” teaching strongly instilled for the research, authorship, and/or publication of this article: This with the practice of the Perlis Muslim community. However, study was funded by the International Islamic University Malaysia (IIUM) under its IIUM Research Initiative Grant (RIG). throughout this research, historical evidence proves that both propaganda and education play a relatively significant role in Notes maintaining the adherence of the people to the “Sunnah.” Moreover, the preaching of the “Sunnah” was not substan- 1. Salaf is an Arabic noun which translates to “predecessor” or tively sufficient in defending the “Sunnah” practice among “forefather.” In Islam, it refers to the first three generations of Perlis Muslims. Historical events record that other factors, Muslims, the so-called “Pious Predecessors” (Bazmul, 2010). Malik and Mat 11 2. Ustaz A. R. Abdul Rahman (personal communication, August 11. He insisted that such a view represents the true teachings of 17, 2012), former official Preacher (Mubaligh) of Majlis Islam that emphasize justice (see Shazwani, 2015). Agama Islam Perlis and Sunnah activist of Perlis. 12. See: http://drmaza.blogspot.my/2007/02/kuala-lumpur-distri- 3. This earlier version of Salafiyyah, unlike the current conser- bution-of-zakat.html. Furthermore, his criticism of the Zakat vative Gulf or Saudi-style Salafiyyah, was known for its pro- institution rhymes very well with the lay Muslim who demand gressive and modern ideas. Lauzière (2010 & 2015) accurately transparency, accountability, and competency of the collec- categorises this version of Salafism as the ‘reformed Salafism’ tion, utilization, and distribution of Zakat funds (see http:// although this version of Salafism may share similar elements www.astroawani.com/gaya-hidup/10-hujah-jawab-viral-nega- with the current Gulf or Saudi-style Salafism in its episte- tif-mengenai-zakat-109260). mological references, but the former is closer to the ideals of 13. The private member’s bill named Shariah Court Act pro- modernity, while the latter is more conservative. poses to amend the Syariah Courts (Criminal Jurisdiction) Act 4. Among his books published, some still being kept at the Perlis 1965 was tabled by the president of PAS among others aim state library and Universiti Kebangsaan Malaysia library are to enhance the punishment for Shariah misconduct, which eventually allowed certain Hudud (Islamic criminal punish- Ibadat Rasulullah (Prophet’s Worships); Sejarah Nabi-Nabi ment law) to be enacted and implemented in certain states in (Stories of the Prophets); Pergerakan Kaum Wanita Islam (Muslim Women Movement); Jawaher al-Bukhari (The Jewel Malaysia (see Pejabat Mufti Wilayah Persekutuan, 2016). of al-Bukhari); Kemerdekaan Berfikir Dalam Islam, Membasmi Taqlid (Freedom of Reasoning in Islam, Abolishing Blind follow- References ing); Punca Penerangan Akal (Road to Mind Enlightenment); Abdul Hamid, A. F. (2002). The formative years of the Dakwah Puasa Rasulullah (Prophet’s Fasting); Panduan Puasa (Guide movement: Origins, causes and manifestations of Islamic for Fasting); Tafsir Juz ‘Amma (Exegesis of the 30th Supra of resurgence in Malaysia. IKIM Journal, 10, 87-124. al-Quran); Soal Jawab Agama (Q & A on Religious Issues); and Abdul Hamid, A. F. (2010). Islamic education in Malaysia [RSIS Khutbah Jumaat (Friday Sermons). Monograph No. 18]. Singapore: S. Rajaratnam School of 5. Reports from newspapers on the first Ijtimak Sunnah could be International Studies. found at Berita Harian, January 18, 1986, and February 12, Abdullah, A. R. (1997). Pemikiran Islam di Malaysia: Sejarah dan 1986; Utusan Malaysia, February 11, 1986; Watan, February aliran [Islamic Thoughts in Malaysia: History and Trends] 18 to 21, 1986; as for the second Ijtimak Sunnah, see Utusan Jakarta, Indonesia: Gema Insani Press. Malaysia, February 19, 1988. Abdullah, A. R. (2007). Aliran dakwah di Malaysia: Satu titik per- 6. For example, Islamic University of Madinah, Umm al-Qura temuan [Dakwah (Islamic Propagation) Trends in Malaysia: a University in Makkah, King Abdul Aziz University, Jeddah Meeting Point]. Shah Alam, Malaysia: Karya Bestari. and al-Imam University, Riyadh. Abdullah, K. (2003). The politics of Islam in contemporary 7. A controversial child conversion bill was drafted to address Malaysia. Bangi, Malaysia: UKM Publishers. concerns over the fate of children when a parent converts to Ahmad, A. T. (2003). Malay-Muslims, Islam and the rising sun: Islam. The bill would have permitted unilateral conversions of 1941-1945. Kuala Lumpur: Malaysian Branch of the Royal minor children to Islam with the permission of only one parent. Asiatic Society. When conversion is allowed with the consent of only one par- Ashaari, M. F. (2010). Aliran Pemikiran Salafi Di Malaysia: Sorotan ent, the right of the converting parent to change the child’s reli- Terhadap Peranan Internet Dalam Dunia Siber [Salafism Trend gion is recognized, but the right of the non-Muslim spouse is in Malaysia: an Overview on the Role of Internet]. Al-Hikmah, ignored. Although this is allowed under Sharia law in the states 2, 35-49. of Perak, Kedah, Negeri Sembilan, Sarawak, and Malacca, the Bazmul, M. U. (2010). The Salafi methodology: Its definition, dis- controversial bill would have allowed the practice throughout tinct characteristics & its call towards rectifications. Grand the country. However, the government withdrew the bill on Rapids, MI: Sunnah Publisher. July 5 amid vigorous criticism originating from the opposi- Buyong, A. (1981). Sejarah Perlis [History of Perlis]. Kuala tion, civil society, and some members of the ruling party. But it Lumpur, Malaysia: Dewan Bahasa dan Pustaka. does not soothe non-Muslim anger as the clause still exists in Din, H. (1976). Syeikh Abu Bakar al-Ashaari: Ulama Tegas dan the Islamic enactments in the aforementioned states (see http:// Berani [Syeikh Abu Bakar al-Ashaari: a Firm and Brave www.state.gov/documents/organization/222357.pdf); Perlis Ulama]. Qiblat, p. 55. Fatwa committee has decided that the custody of children born Gordon, A. (1999). The real cry of Syed Shaykh al-Hady. Kuala in a non-Muslim family who any of their parents converted to Lumpur: Malaysian Sociological Research Institute. Islam should be granted to the parent deemed more capable of Idris, A. (2006). Key determining factors influencing small states’ raising the child regardless of their religion for the welfare of relationships: A case study of Malaysia’s relations with Saudi the children. He insisted that such a view represents the true Arabia (Unpublished doctoral thesis). Newcastle University, teachings of Islam that emphasize justice (see Shazwani, 2015). Newcastle upon Tyne, UK. 8. Many of these fatwas could be found at the Mufti of Perlis per- Lauzière, H. T. (2010). The construction of Salafiyya: Reconsidering sonal website: http://drmaza.com/home/; and from the Office Salafism from the perspective of conceptual history. of the Mufti’s official website: http://mufti.perlis.gov.my/ International Journal of Middle East Studies, 42, 369-389. 9. His views and opinions could be found at the Mufti of Perlis Lauzière, H. T. (2015). The making of Salafism: Islamic reform in personal website: http://drmaza.com/home/ the twentieth century. New York, NY: Columbia University 10. See http://drmaza.com/home/?p=2827 Press. 12 SAGE Open Malik, M. (2013). Theology in Malaysia: Between mainstream Pusat Sunnah di Nusantara (No. 104). (2007, May). Cermin. and the periphery. HIKMA: Journal of Islamic Theology and Roff, W. R. (1962). Kaum Tua and Kaum Muda: Innovation and Religious Education, 6, 51-65. reaction among Malays, 1900-1940. In K. G. Tregonning (Ed.), Malik, M. (2015, November 16). Salafism in Malaysia: Historical Paper on Malayan history (pp. 162-191). Singapore: Journal of account on its emergence and motivations. Paper presented Southeast Asian History. in Workshop on Islamic Developments in Southeast Asia, Roff, W. R. (1967). Origins of Malay nationalism. Singapore: Singapore. University of Malaya Press. Man, S. (2006). Laporan kajian bertajuk Konflik Antara Salafiyyah Roff, W. R. (1975). Nasionalisme Melayu [Origins of Malay dan Syafi’iyyah di Perlis: Kesan Terhadap Pemikiran Hukum, nationalism]. Kuala Lumpur: Penerbitan University of Malaya. Perundangan Islam dan Hubungan Masyarakat, 2005/2006 Shazwani, I. (2015, July 28). Fatwa on child custody only applies to [Report on the Conflict Between Salafiyyah and Syafi’iyyah children born in a non-Muslim family: Perlis mufti. New Straits in Perlis: Its Implications on Jurisprudence, Legaslative and Times. Retrieved from http://www.nst.com.my/news/2015/09/ Social Relation] (Unpublished doctoral thesis). University of fatwa-child-custody-only-applies-children-born-non-muslim- Malaya, Kuala Lumpur. family-perlis-mufti Man, S. (2007). Kedudukan Mazhab Syafi’i Dalam Perkembangan Shellabear, W. C. (Ed.). (1978). Sejarah Melayu. Kuala Lumpur, Ahlussunah di Perlis [The Status of Syafi’i Mazhab in the Malaysia: Penerbit Fajar Bakti. Development of Ahlussunah in Perlis]. Jurnal Fiqh, 4, 141-156. Shukor Mat, M. (2000). As-Sunnah di Perlis. Kangar, Malaysia: Man, S., & Ali, A. K. (2005). Ikhtilaf Fiqhi di Kalangan Aliran Media One Publication. Syafi’iyyah dan Salafiyyah di Malaysia: Analisis Retrospektif State of Perlis. (1945). Government Gazzetes. Kangar: Government Terhadap Faktor Pencetus [The Fiqhi (Juridistic) Disagreements of the State of Perlis. Between Syafi’iyyah and Salafiyyah Trends in Malaysia: a Thomaz, L. F. (1993). The Malay sultanate of Melaka. In A. Reid Retrospective Analysis on its Motivations]. Jurnal Fiqh, 2, 73-96. (Ed.), Southeast Asia in the early modern era: Trade, power Means, G. P. (2009). Political Islam in Southeast Asia. Petaling Jaya, Malaysia: Strategic Information and Research Development and belief (pp. 69-90). Ithaca, NY: Cornell University Press. Centre. Undang-Undang Tubuh Kerajaan Perlis (Perlis State Constitution), Mohd Akram, D. (2005). Metode Fatwa Jawatankuasa Syariah 1381/1962. Negeri Perlis: Kajian Berasaskan Fatwa-fatwa Tahun 1990- Utusan Malaysia. (2006). Perlis Darul Sunnah Belum Diwartakan. 2000 [The Method of Fatwa (Decree) Formulation Adopted Utusan Malaysia, 21 September. by Syariah Committee of the State of Perlis: a Study on Fatwa Wan Ahmad, W. D. (n.d.). Agama dan Zakat di Perlis. Manuscript in Endorsed Duringt the Years 1990-2000] (Master’s thesis). the “Perlis Collection” in Perlis Public State Library (Perpustakaan University of Malaya, Kuala Lumpur. Awam Negeri Perlis). Noor, A. N. A. (2004). Islam embedded: The historical develop- Yaakop, M. R., & Idris, A. (2010, October 21). Wahabi Doctrine ment of the Pan-Malaysian Islamic Party PAS (1951-2003). in Malaysia-Saudi relations. Retrieved from SSRN: https:// Kuala Lumpur: Malaysian Sociological Research Institute. ssrn.com/abstract=1695742 or http://dx.doi.org/10.2139/ Othman, M. R. (1994). The Middle Eastern influence on the ssrn.1695742 development of religious and political thought in Malay soci- Zakaria, M. D. (1997). Muhammad Ibn Abd Al-Wahab dan ety, 1880-1940 (Unpublished doctoral thesis). University of Pengaruhnya Terhadap Ajaran Ahli Sunnah wal- Jamaah di Edinburgh, Scotland. Perlis (Unpublished doctoral thesis). University of Malaya, Othman, M. R., & Rahmat, O. K. (1991). Laporan Penyelidikan Kuala Lumpur. Berhubung Gerakan Pembaharuan Islam di Negeri Perlis Zakariya, H. (2008). From Cairo to the straits settlements: Modern dan kaitannya Dengan Gerakan Pembaharuan Islam di salafiyyah reformist ideas in Malay Peninsula. Intellectual Negeri-Negeri Lain di Dalam Malaysia [Report on the Study Discourse, 15, 125-146. of Islamic Reformation Movement in perlis and its Relation with Other Reform Movements in Malaysia]. Pulau Pinang: Universiti Sains Malaysia. Author Biographies Othman, M. R., & Rahmat, O. K. (1996). Gerakan Pembaharuan Maszlee Malik is an assistant professor in the Department of Islam: Satu Kajian di Negeri Perlis dan Hubung kaitnya Political Science in International Islamic University Malaysia dengan Malaysia. Pulau Pinang: Penerbit Universiti Sains (IIUM). He can be contacted through: maszlee@iium.edu.my. Malaysia. Pejabat Mufti Wilayah Persekutuan. (2016). Bayan Linnas No. Hamidah Mat is a lecturer in the Institute of Academic Excellence, 67: Act 355 Amendment proposal, an opinion. Retrieved from Open University Malaysia (OUM). She can be contacted through: http://www.muftiwp.gov.my/doc/bayanlinnas/BL67eng.pdf hamidah_mat@oum.edu.my. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png SAGE Open SAGE

The Historical Development of the “Sunnah” Reform Ideology in the State of Perlis, Malaysia:

SAGE Open , Volume 7 (3): 1 – Aug 30, 2017

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Abstract

Since the arrival of Islam in Tanah Melayu or Malaya, traditionalist scholars have dominated the Islamic discourse through their close relations with the rulers (Sultans). Their domination over the religious authorities and the Islamic educational institutions has shaped the state version of Islam in Malaysia. However, in Perlis, the northernmost state in Malaysia, Middle Eastern graduate reformists, also known as Kaum Muda, were already preaching the earliest version of Salafism in the early 20th century. They found political patronage from the rulers of the state, hence imposing their version of Islamic teachings as the prevailing Islamic discourse of the state, which is also known until today as the “Sunnah Perlis” teachings. The widely presumptuous masses and researchers point that the dominating influence of the reform agenda or “Sunnah” in the state of Perlis is due to the state authority’s patronage based on historical facts that the “Sunnah” itself first emerged in Perlis in the early 20th century with the blessings of the ruler. This article attempts to look at the historical development of the “Sunnah Perlis” and to scrutinize the state authority’s patronage and influence in the state of Perlis. To achieve this, it employs a historical method of study to look at important milestones in the historical account of the Sunnah reform agenda in Perlis and its development at different periods hitherto through literatures, reports, interviews, and focus group discussions. Keywords Kaum Muda, Kaum Tua, Malaysia, Perlis, Salafism, Sunnah, Wahabism current conservative Gulf or Saudi-style Salafiyyah, was Introduction known for its progressive and modern ideas. Lauzière accu- For many centuries, Islamic discourse in preindependent rately categorizes this version of Salafism as the “reformed Malaysia or what was known as Tanah Melayu or Malaya Salafism,” although this version of Salafism may share simi- was dominated by the traditionalist scholars through their lar elements with the current Gulf or Saudi-style Salafism in influence on the religious authority and both formal and its epistemological references, but the former is closer to the informal Islamic education institutions such as the mosques, ideals of modernity, while the latter is more conservative surau, madrasahs, and pondok (Gordon, 1999; Roff, 1962, (Lauzière, 2010, pp. 369-389; 2015). 1967), which were established resulting from their close The graduates, widely known as Kaum Muda (Young relations with the rulers (Shellabear, 1978; Thomaz, 1993). People), also voiced their resentment toward some of the cul- The scenario, however, changed in the early 1920s following tural practices of the Malay community, which, according to the introduction of a modern madrasah system initiated by them, were the means to shirik and bid’a (Gordon, 1999; young ulama who were mostly graduates of the al-Azhar Othman, 1994; Roff, 1962, 1967). Moreover, in promoting its University in Egypt (Abdul Hamid, 2010). These al-Azhar “progressive” version of Islam, the Kaum Muda also empha- graduates were heavily influenced by the earlier version of sized the importance of modern education, especially for the Salafiyyah reform ideology of Jamaldin Afghani and his women. The large number of ideas propagated by Kaum Muda disciple, Muhammad Abduh. This version of Salafiyyah created an atmosphere of hostility toward the establishment thoughts, propagated among others, the ideal of pan- Islamism, and the Afghani-Abduh reform doctrine that International Islamic University Malaysia, Kuala Lumpur, Malaysia emphasizes the importance of reviving the Muslim ummah Open University Malaysia, Kuala Lumpur, Malaysia globally through its progressive idea of reopening the gate of Corresponding Author: ijtihad, relinquishing innovation (bid’a) and reconciling ele- Maszlee Malik, International Islamic University Malaysia, Jalan Gombak, ments of modernity into the Islamic culture of the people Kuala Lumpur 51300, Malaysia. (Noor, 2004). This earlier version of Salafiyyah, unlike the Email: maszlee@iium.edu.my Creative Commons CC BY: This article is distributed under the terms of the Creative Commons Attribution 4.0 License (http://www.creativecommons.org/licenses/by/4.0/) which permits any use, reproduction and distribution of the work without further permission provided the original work is attributed as specified on the SAGE and Open Access pages (https://us.sagepub.com/en-us/nam/open-access-at-sage). 2 SAGE Open and resulted in a considerable backlash from the country’s reli- mainstream Islamic discourse in Malaysia, one could com- gious authorities (Zakariya, 2008). Many incidents of debates pare it with the relation between Muhammadiyah and Persis and clashes are recorded as having occurred between the in Indonesia against the Nahdatul Ulama. Kaum Muda and the establishment. These ended in most It was widely discussed that the dominating influence of cases, in endless polemics (Means, 2009). Due to its contro- the “Sunnah” in the state of Perlis was due to the state author- versial nature, the Kaum Muda was also labeled as the ity’s patronage of the reform agenda. An early hypothesis “Wahabi” (Malik, 2013, pp. 52-56). indicates that it was the multifactors that led to the situation, Despite the continuous dominance of the traditionalists in among them was the Rulers’ patronage of the “Sunnah” shaping the state version of Islam in many states in Malaysia, reformists’ agenda, the Rulers’ power represented by Majlis in Perlis, a state located in the northern part of Malaysia, Agama Perlis (religious authority) which is directly under however, the Kaum Muda managed to gain political patron- the Rulers’ influence, the state administration represented by age from the rulers of the state (Othman & Rahmat, 1996). the ruling government predominantly occupied by the The state adamantly declared its inclination toward the “Sunnah” followers and activists, and the relentless efforts reform ideas, and proudly established its own approach by “Sunnah” preachers throughout mosques, schools, and toward understanding Islam, which has been known as the publications (Man, 2007, pp. 141-156). However, the level “Sunnah” way of Islam or, in some cases, coined as “Islah” of impact by these factors differs from one time to another. (Shukor Mat, 2000). It was known for its call for ijtihad by This article will try to look at the historical development referring directly to the Qur’an and Sunnah, that is, without of the “Sunnah Perlis” discourse as another earlier version of making any attachment to any specific madhhab (legalistic Salafism and scrutinize its influence in the state of Perlis. In school of thought). Consequently, the state religious enact- achieving this, it will employ a historical method in under- ments and rulings were not bound to any madhhab, in con- standing the important milestones in the historical account of trast to the other states in Malaysia, which adhered to the the Sunnah reform agenda in Perlis and its development in Shafii madhhab. the different periods hitherto through literatures, reports, This has been among the most apparent controversial interviews, and focus group discussions. The term “Sunnah” principle that has caused continuous resentment between the will be used in this article intertwined with “Islah” as widely Kaum Muda of Perlis with mainstream traditionalists from used by other researchers, to maintain the level of objectivity the other states in Malaysia, which religiously adhere to the by calling the idea according to what the proponents call it. idea of the necessity for Muslims in Malaysia to affiliate themselves to a specific madhhab, which, in the case of the “Sunnah” in Perlis: Historical Malay Archipelago, is the Shafii madhhab. According to Background and Development mainstream traditionalists, any call to liberate oneself from the madhhab, or any attempt to abolish the affiliation or Perlis is the smallest state in Malaysia situated at the north- attachment of Muslims to a specific madhhab, is similar to ern part of the west coast of Peninsular Malaysia. The capital belittling the founder members of those different madhhabs, of Perlis is Kangar while its royal capital is Arau, where the and some perceive it as an act of insolence (A. R. Abdullah, Rulers of Perlis reside. It is bordered by the state of Kedah to 2007; Shukor Mat, 2000). This legacy of the reform agenda the south and Thailand to the north, and was initially part of of the “Kaum Muda version of Salafism,” which is akin to Kedah under the Siamese rule for many centuries. However, Muhammadiyah in Perlis, is also known until today as the in 1842, the Siamese separated Perlis from Kedah and it “Sunnah Perlis.” They sometimes refer to themselves as the became a principality, a vassal to Bangkok. On May 20, “golongan sunnah” (Sunnah Group) as an antithesis of the 1843, the Siamese made Sayyid Hussain Jamalullail, a “golongan madhhabi” (madhhabic group) of the mainstream descendent of Hadhrami Arab Sayyid, who was also the (M. S. Md Ismail, personal communication, August 25, maternal son of the Sultan of Kedah, the first “Raja” of Perlis 2014). (Buyong, 1981, pp. 4-8). This made Perlis a sovereign state. Interestingly, the Sunnah Perlis scholars and activists His descendents still rule Perlis, but as Rajas, instead of heavily rejected the labeling of Wahabi given to them or any Sultans due to their non-Malay origin. association with the Wahabi movement in Saudi Arabia. The “Sunnah” in Perlis, a 20th-century phenomenon, is They always prefer to be known as “Ahli Sunnah wal part of the global “Islah” or reform movement of the pan- jamaah” or “Sunnah” or “Islah” rather than Wahabi (Othman Islamic agenda of Afghani–Abduh in Egypt. The develop- & Rahmat, 1996, p. 101). However, Man and Ali (2005) ment of the “Sunnah” in Perlis throughout the two centuries insist in using the “Salafi” label to the “Sunnah Perlis” (20th and 21st) can be divided into six phases: the establish- thoughts and reform agenda due to its reform nature (islah ment, stagnation, re-enhancement, crisis, recovery-revival, and tajdid) and also its call for the pure version of Islam by and the golden periods. The categorization of the periods is referring directly to the al-Quran and Sunnah as well as by mostly based on Abdul Rahman Abdullah’s chapter “Sejarah superceding the madhhabic interpretation (p. 75). In sum, to Islah di Perlis” (the History of Islah in Perlis) in his book, understand the position of Sunnah Perlis, in contrast to the “Aliran Dakwah di Malaysia, Satu Titik Pertemuan” (Dakwah Malik and Mat 3 Trends in Malaysia: A Meeting Point) (see A. R. Abdullah, promoting the “Sunnah” or “Islah” among the authority, thus 2007, pp. 161-173). However, an additional period has been getting the support from the palace. He was reported to have inserted into this article, the “Golden Period” of the “Sunnah,” established communication and relation with the Kaum which occurred during the term of Shahidan Kassim as the Muda icon, Syed Syeikh al-Hadi, in Penang and succeeded Menteri Besar together with his “Sunnah” acquaintance and in getting Abdul Wahab Abdullah, the assistant editor of reference, Dr. Mohd Asri Zainul Abidin as the Mufti of the “Saudara” magazine which belonged to al-Hadi to Penang. State of Perlis. The word “golden” was not elaborated by In disseminating its ideas, Kaum Muda managed to vary its Abdul Rahman, though he did mention it briefly when talking approach. It published its literature and was also aggres- about the final stage of the recovery-revival period. Thus, he sively involved in publishing its own periodical newspa- is not really being just to the historical facts. per—akin to its ideologue in Egypt. Saudara, Pengasuh, “al-Urwat al-Wuthqa,” al-Ikhwan, al-Imam, and al-Munir are among the periodicals produced by these reformists Establishment Period (1920s-1930s) (Othman & Rahmat, 1996, pp. 28-30, 81). Similarly, Abdul There are a few theories on who was first responsible for Wahab had a significant role in spreading the Kaum Muda bringing the “Sunnah” reform idea to Perlis. However, ideas in Perlis. according to many researchers, it was Lebai Kechik who Wan Ahmad and his two comrades are known in the Perlis came to Perlis from Padang in the year 1925. Man (2007) Sunnah history as “Tiga Mat” (the three Mats; A. R. Abdullah, argues that this wide-spread theory must have been taken 1997, p. 219). They are identified as having been heavily from personal notes called “Agama dan Zakat di Perlis,” influenced by the writings of Hassan Bandung from widely quoted by researchers, which belongs to Dato’ Wan Persatuan Islam (PERSIS), one of the reform movements of Ahmad b. Wan Daud, a prominent “Sunnah” figure in Perlis that period in Indonesia. Apart from the “Tiga Mat,” another (p. 148). However, Shukor Mat (2000), who managed to noteworthy scholar who contributed toward establishing the trace the date of Lebai Kechik’s arrival in Malaya, which was “Sunnah” idea in Perlis was Abu Bakar al-Ashaari, an Azhar during the 1930s, has refuted this theory. According to graduate (1925-1932), and a former active leader of a student Shukor Mat, the first attempt to bring the “Sunnah” idea was movement “Jam’iyat al-Malayuwiyah” (Malay Association), by Syeikh Hassan Sarbani, known by his real name as Syeikh which consists of students from Malaya and Indonesia in Hassan b. Ahmad, who came to Perlis from Surabaya in Egypt along with the prominent Indonesian reformist leader, 1916. However, he was chased away by Raja Alwi due to the Abdul Kahar Muzakkir. Akin to the other reformists of Kaum controversial nature of his thoughts, and he later migrated to Muda during his time, al-Ashaari also contributed signifi- Johore and Pulau Pinang accordingly. Despite the failure of cantly to the “Saudara” magazine while teaching in Pulau his first attempt in Perlis, he made his return to the state in Pinang. The “Tiga Mat” invited al-Ashaari to Perlis together 1926 and managed to get full support from a local religious with Abdul Wahab. He began his career in Perlis as a teacher scholar, Haji Abdul Ghani b. Dato’ Sakti, and a well-known at the Alawiyah madrasah but was later given a more sub- community leader, Tuan Haji Abdullah b. Ahmad. stantive role as the Imam of the Alawi mosque in Kangar (A. Wan Ahmad (n.d), in his account on the emergence of the R. Abdullah, 2007). “Sunnah” idea in Perlis, suggests that a scholar from It was the collective effort of the “Tiga Mat,” Abdul Hadramawt, Yemen, Syed Ibrahim also made his contribu- Wahab and al-Ashaari, that managed to place a foundational tion in spreading the reform idea in Perlis. However, accord- pillar to the teaching of the “Sunnah” or “Islah” in Perlis in ing to historical records, it was Haji Ahmad bin Muhammad, what is coined by Abdul Rahman as the “Establishment also known as Haji Ahmad Hakim, who was the first person Period” (A. R. Abdullah, 2007, p. 173). It was during this responsible to propose a radical change to the conventional “establishment period” that the Alawiyah Madrasah and the practice of zakat collection and distribution in Perlis as part Alwi mosque became the propagation bastion of the reform- of the reform proposal to Raja Alwi in 1927 (A. R. Abdullah, ists, together with their writings, especially those of Abu 2007). This incident was the turning point that led to the Bakar al-Ashaari. Among the factors that paved the wave for positive attitude of the palace toward the reform ideas in reli- the “Sunnah” reform idea to spread throughout Perlis, espe- gious matters, despite waves of rejection from the tradition- cially in Kangar and Arau, was the full support they received alist local scholars. It also opened a new chapter in the from the religious authority and the palace. Raja Syed Alwi, support of the palace to the struggle of the reform idea later the king of Perlis, was known for his open support for the known as the “Sunnah” or the “Ahlu Sunnah wal-Jamaah” reform ideas and the influence of the “Tiga Mat.” method. Haji Ahmad Hakim was supported by two comrades: a Stagnation Period (1941-1945) political figure, Wan Ahmad bin Wan Daud, and a local scholar, Syeikh Ahmad bin Mohd Hashim, to spread the The honeymoon of the Sunnah reformists did not last long; reform idea (islah) in Perlis (A. R. Abdullah, 1997). Among the Japanese Occupation ended the privileges enjoyed by the three, Wan Ahmad was known for his proactive role in them. They appointed Syed Hamzah, brother of Raja Alwi, 4 SAGE Open as the new ruler on February 2, 1943. Syed Hamzah was under a single government to simplify administration (K. known for his disagreement with the former king, Syed Alwi, Abdullah, 2003, p. 183). The proposal was perceived as an and his aides, the Sunnah reformists. He began to exclude all attempt to abolish the monarchy, thus endangering Malay those who were associated with the former ruler and kept dominance of their motherland. them away from any administrative post in the state. Most of The golden opportunity given to the Sunnah reformists the Sunnah reformists, apart from Syeikh Ahmad, went during this period was capitalized by “Tiga Mat” and its through a tough time and were pressured to abandon their acquaintances to regroup and pursue its reform agenda more reformation agenda during the occupation period. Syed aggressively. They managed to strengthen the Sunnah reform Hamzah also appointed those without inclination toward the agenda by employing only those with Sunnah tendency to “Sunnah” reform ideas to lead the religious authority admin- positions in the state religious authority offices: Imams for istration and consistently expressed his resentment toward the mosques and teachers in the madrasahs throughout the “Sunnah” reform idea, which he called as “deviant teach- Perlis. The religious authority also emphasized the enforce- ing” (A. R. Abdullah, 2007, pp. 178-181). ment and monitoring issues to ensure the Sunnah practice An interesting fact to ponder regarding this period relates was substantively installed and implemented by the people to the situation of the other Kaum Muda or pro-Kaum Muda of Perlis and all the religious institutions within the state of activists outside Perlis. The Japanese organized the “Pan- Perlis (M. S. Md Ismail, personal communication, August Malayan Religious Council” which aimed to put Muslim 25, 2014). Majlis Agama Islam (State religious authority) scholars, mainly from the religious authority (dominated by had also appointed the religious inspectors to monitor reli- the traditionalists or Kaum Tua) in the Malay states under its gious activities conducted by the people (State of Perlis, patronage. Most of them were used by the Japanese to spread 1945). Japanese propaganda at the mosques to the Muslim commu- Apart from the authority’s enforcement and support given nity throughout preindependent Malaya (Ahmad, 2003). by the palace, education and propagation also played an The Japanese managed to get the support of the Muslim essential role in spreading the Sunnah reform idea in the state scholars by using “anti-colonial” discourse and promised of Perlis. At this stage, considerable effort in propagating the them “independence” from Western colonization. The Kaum Sunnah idea is attributed to Abu Bakar al-Ashaari, who was Muda scholars outside Perlis, in the meantime, became brought back by Haji Ahmad Hakim after his exile outside staunch supporters of the Japanese through their political Perlis during the Japanese occupation. He was appointed ini- ideas. Although they were not used by the Japanese to be part tially as Imam of Masjid Alwi (Alwi mosque), which was of religious propaganda machine like the Kaum Tua, the pivotal to the proliferation of the Sunnah reform idea in Kaum Muda scholars, thinkers, and political activists formed Kangar and Perlis. Being a prolific writer, and considered as the Kesatuan Melayu Muda (KMM) to express their anti- the most learned scholar in Perlis, he became the reference of British propaganda and propagate the idea of a bigger Malay the Sunnah idea by both the authority and the people of Perlis state comprising Malaya and Indonesia, or what was then (Roff, 1975). His books have been considered as references known as “Melayu Raya” (K. Abdullah, 2003, p. 43). for the Sunnah, and used by many to understand the “Sunnah” Unfortunately, unlike the other Kaum Muda scholars who ideals. Despite the enormous influence of his books to the were not affected by Japanese policies, the Sunnah scholars people of Perlis, many of which, especially his “Ibadat were experiencing an eclipse for an internal palace-political Rasulullah,” were being prohibited and banned in the other power struggle in Perlis. states due to its nonconventional madhhabic approach and controversial fatwas in contradiction with the mainstream Shafii madhhab throughout Persekutuan Tanah Melayu then Re-Enhancement Period (1945-1960s) (A. R. Abdullah, 2007, p. 186). The predicament experienced by the “Sunnah” reformists, At this stage, Perlis was already known for its “Sunnah” however, ended with the end of the Japanese occupation. The inclination and its controversial scholars. Abu Bakar al- British colonialists who came back to Malaya after the defeat Ashaari, one of those scholars, was invited to many Malay of the Japanese in the Second World War appointed Syed states by the religious authority, muftis and scholars to engage Putra as the new king of Perlis on December 4, 1945. Syed in debate on many of his fatwa, mainly from his “Ibadat Putra took a different approach toward the Sunnah reform Rasulullah” (A. R. Abdullah, 2007, p. 186). In most instances, idea. His openness and positive attitude toward the Sunnah Abu Bakar refused the invitation as he believed the result reformists allowed them to make a comeback to finish their would be fruitless. He argues that everybody is entitled to his unfinished business in the state. Furthermore, the Sunnah own ijtihad (reasoning) because his fatwas mainly deal with reform agenda was fully supported by the ruling party elementary issues and not those of the fundamentals of Islam ‘United Malays National Organization’ (UMNO) as the lead- (Din, 1976). Surprisingly, some of his controversial fatwas ing and the most prevailing Malay party after the Japanese became popular and acceptable in the later period, such as occupation and the rejection of the Malays of the “Malayan his fatwa on the permissibility of organ (he was talking about Union” proposal by the British to unify all the Malay states eyes) donation from a dead person to a living person (A. R. Malik and Mat 5 Abdullah, 2007, p. 188). He backed his fatwa with the argu- Wan Ahmad was appointed as the assembly hall speaker ment of maslahah (public interest) that has always been pro- while Syeikh Ahmad became the first elected Menteri Besar tected and prioritized in Islamic teachings as mercy to (Chief Minister) of Perlis. Despite the special treatment humankind. Similarly, his fatwa on the permissibility for given to the Sunnah propagation in Perlis, however, not Muslims to pay zakat (alms) with money instead of crops much essential changes were made during the tenure of and fruits was heavily refuted and led him to be labeled as a Syeikh Ahmad as the Menteri Besar. heretic, yet it is now widely accepted and practiced by The most significant milestone of the Sunnah Perlis Muslims in Malaysia (A. R. Abdullah, 2007). occurred before the period of Syeikh Ahmad’s predecessor as the Menteri Besar, Dato Laksamana Haji Mohd Razali. On March 26, 1959, the Sunnah ideology was duly enacted Crisis Period (1960s) in the state constitution (Undang-Undang Tubuh Kerajaan Having Abu Bakr al-Ashaari as the icon of the “Sunnah” in Perlis) with the endorsement of various parties involved Perlis brought both fortune and calamity to the reform (which includes the Tiga Mat, the Menteri Besar, and the agenda. As mentioned earlier, most of the Sunnah reformists King’s representative). Article 17 of the state constitution in Perlis were UMNO supporters. Since the preindependent states clearly that “the Ruler of Perlis must be a Muslim man years until the postindependent period, the “Sunnah” reform who adheres to the Ahli Sunnah Wal Jamaah thoughts.” agenda has been wholeheartedly propagated and defended While in Article 3:1, it states that any regent to the throne and by those who are within or related to UMNO unlike in the the council of the regent must “adhere to the teachings of other states in Malaya. The establishment of the Pan- Ahli Sunnah Wal Jamaah.” Concurrently, Article 27 of the Malaysian Islamic Party (PAS; as the offshoot of the first state constitution also states that “the heir of the throne must Islamic party in Malaya Hizbul Muslimun) in 1955 became a also adhere to Ahli Sunnah Wal Jamaah” (Undang-Undang turning point of the status quo. Initially, PAS had managed to Tubuh Kerajaan Perlis (Perlis State Constitution), attract most of the scholars from both the Kaum Muda influ- 1381/1962). The enactments have been acknowledged ever enced intellectuals and the Kaum Tua traditionalist scholars since as the cornerstone and the triumph of the struggle of the from throughout Malaya. PAS presented itself as different “Sunnah” ideology in Perlis. from UMNO through its goal to establish an Islamic State During the period of Syeikh Ahmad as Menteri Besar, based on an Islamic ideology instead of a secular-nationalis- more substantive achievements to strengthen the domination tic one as propagated by UMNO. of the “Sunnah” in Perlis were achieved. In 1963, as an Furthermore, in 1956, Dr. Burhanuddin al-Helmy, the example, the Islamic Administrative Laws (Undang-Undang prominent Kaum Muda and reform intellect, was appointed Pentadbiran Agama Islam) indicate in Article 4 that “The as PAS new president due to the leadership crisis within the Majlis (Religious Council of the state) in issuing a Fatwa party (Noor, 2004). Dr. Burhanuddin, during his presidency, and the Shari’ah (Fatwa) Committee when giving its opin- made the party more dynamic, thus attracting the other Kaum ion under sub-section (2) shall follow al-Quran and/or Muda and reform-minded scholars. Abu Bakar al-Ashaari Sunnah.” Consequently, in 1964, an amendment was made to was among those who was convinced by Dr. Burhanuddin. A the Article 5(1) of the Perlis state constitution (Undang- year after Burhanuddin became the president of PAS, Abu Undang Tubuh Kerajaan Perlis) stating, “The official reli- Bakar left UMNO for PAS, and eventually became Ketua gion of the state of Perlis is Islam according to the teaching Dewan Ulama (Leader of Scholars Council) of PAS in Perlis. of Ahli Sunnah Wal-Jamaah as being practiced in the state.” His migration to PAS led to division among the Sunnah sup- Similarly, in the same year, a significant amendment was porters in Perlis (A. R. Abdullah, 2007). Abu Bakar, since done to the state Islamic Administrative Laws (Undang- then, has not been known for his Sunnah ideal, and has been Undang Pentadbiran Agama Islam), in Article 2, para. 7 (4), accused of being apologetic of his position to compromise stating that any fatwa or decision by the Shari’ah council of with the other Kaum Tua traditionalists within PAS in Perlis the state that follows al-Quran and Sunnah must not contra- (M. S. Md Ismail, personal communication, August 25, dict with the public interest. While in case of any contradic- 2014). tions, the decision must be presented to the King who will Unlike Abu Bakar, most of the Sunnah leaders and activ- decide according to the convention practiced in Perlis. ists in Perlis have remained loyal to UMNO, thus enjoying Despite the law enactments, the late 1960s and early administrative and political status in the state administration 1970s became witness to the demise of many “Sunnah” (Othman & Rahmat, 1996). Haji Ahmad Hakim continued icons in Perlis. This situation left the “Sunnah” reform his job as the Yang Dipertua Majlis Agama Islam and Adat agenda in a relatively state of loss. Haji Ahmad Hakim died Istiadat Melayu Perlis (the head of Religious Council and in circa 1964, Abu Bakar al-Ashaari in 1970, the same year Malay Culture and Heritage of the state of Perlis), while both as Wan Ahmad. The last “Mat” of the “Tiga Mat” (three Wan Ahmad and Syeikh Ahmad contested for UMNO in the Mats), Syeikh Ahmad died years later, in 1980, however, 1959 General Election in Malaya. Both won the seats as without making any significant contribution in his final years assemblymen in the state assembly. Following their victory, compared with the 1950s (A. R. Abdullah, 2007, p. 199). 6 SAGE Open Furthermore, in 1967, the Government of Malaysia, through Together with Abu Bakar Mahmud and Haji Abdullah Ali, the Ministry of Education, started to gain control of some Syeikh Noor founded “al-Islah Perlis” on March 18, 1971. madrasahs in Malaysia, including the Madrasah Alawiyah in Syeikh Noor’s disciples, later known as the al-Islah leaders Perlis, once the bastion of the “Sunnah” activists, to educate and preachers such as Ustaz Abdul Razak bin Abd Rahman, the younger generation of scholars. After the takeover, Dato Wan Ahmad Wan Abdullah, Hj Abd Rashid Jasin, Madrasah Alawiyah no longer used the “Sunnah” curricu- Ahmad Yusuf Amin (Mat Libya), and others came to lend lum they were once proud of, but instead had to resort to the their hands to uphold the “Sunnah” agenda through al-Islah standardized Ministry of Education schools’ religious sylla- (M. S. Md Ismail, personal communication, August 25, bus, which is mainly based on the Shafi’i madhhab (A. R. 2014). Al-Islah also managed to attract a former Mufti of Abdullah, 2007, p. 200; Othman & Rahmat, 1996, pp. Perlis, Abdul Rahman Haji Ismail, who was then a teacher at 118-119). Madrasah Alawiyah Arau. He eventually became the Imam In addition, the “Sunnah” reform agenda in Perlis began to of Masjid Alwi (Alwi mosque) in Kangar as part of his efforts deteriorate when the appointment to the main positions of reli- to maintain the “Sunnah” practice at the mosque (A. R. gious authority was made by the federal government, and no Abdullah, 2007). Apart from the enormous efforts of the longer under the state’s jurisdiction. Most of those who were “Sunnah” activists through al-Islah in spreading the deployed to Perlis from outside the state were not really “Sunnah” practice, the state government also contributed friendly to the “Sunnah” approach, and in some cases appeared significantly toward al-Islah’s activities. The then Perlis as the opponents to the state religious ideology such as Salleh Menteri Besar, Datuk Ali Haji Ahmad, became part of al- Othman who was appointed as the Yang Dipertua Majlis Islah’s leadership and made his presence in al-Islah to Agama Islam Perlis (Head of Higher Islamic Council of the strengthen the ties between al-Islah and the state administra- state of Perlis) on January 1, 1971, Mohd Said Pilus who suc- tion (S. Kassim, personal communication, July 26, 2014). ceeded him, and finally, Ghazali Haji Ismail who came after Furthermore, the palace had also given its recognition to Mohd Said in 1976. The “Sunnah” followers in Perlis saw the al-Islah and occasionally officiated al-Islah’s activities, aforementioned three Yang Dipertuas as persons who had especially its landmark events, the first Ijtimak Sunnah in been sent by the federal authority to change the “Sunnah” 1986 and the second Ijtimak Sunnah in 1988. The palace, reform agenda in Perlis and replace it with the mainstream through the King, Raja Syed Sirajudin, who was also the Shafi’i madhhab approach (A. R. Abdullah, 2007, pp. 200- Yang Dipertua Majlis Agama Islam Perlis, came to defend 201). This suspicion was strengthened when during those the state religious authority. The Shari’ah council’s decision years, the federal Islamic authority aggressively banned litera- was made according to the “Sunnah” method, which was tures relating to the “Sunnah” such as the writings of Hasan considered controversial to others and often received criti- Bandung, Abu Bakar al-Ashaari, and others (M. S. Md Ismail, cism from outside Perlis. Due to the role played by the King personal communication, August 25, 2014). toward the “Sunnah” enforcement, al-Islah maintained its support to the palace and valued its position in enhancing the survival of “Sunnah” in the state. Despite its existence as an The Recovery-Revival Period (1980s) NGO, al-Islah was also actively involved in strengthening Despite the eclipse that happened to the “Sunnah” in Perlis in the position of the state religious authority in issuing any the late 1960s and early 1970s, a new wave of “Sunnah” fatwa, enforcing certain “Sunnah” practices and spreading awakening emerged during the mid-1970s and 1980s. New the teachings of the “Sunnah” through any state institutions icons with a new approach of enhancing the “Sunnah” (M. S. Md Ismail, personal communication, August 25, agenda were initiated by a group of religious teachers and 2014). preachers who established a niche Non-Governmental Similarly, the Perlis Menteri Besar, Hamid Pawanteh, Organization (NGO) called “al-Islah Perlis.” This was led who came after Datuk Ali Haji Ahmad also promised his by Tuan Haji Ismail bin Haji Mahmud, widely known in commitment to adhere to the “Sunnah” and to lend his sup- Perlis as Syeikh Noor al-Surur. Syeikh Noor, of Hadramawt port to any cause related to the “Sunnah” in his speech given origin who was a religious teacher and a judge in the High at the second Ijtimak Sunnah (A. R. Abdullah, 2007, p. 205). Court of Makkah for 8 years before he came to Malaysia. He Hamid was also proud of being a “Sunnah” follower and a moved to Perlis with the purpose to be part of the “Sunnah” Menteri Besar of a “Sunnah” state. Furthermore, Hamid reform activists in the state during the 1950s (A. R. Abdul Pawanteh also believed that the “Sunnah” in Perlis was Rahman, personal communication, August 17, 2012). dependent on UMNO. To him, for as long as UMNO still Nevertheless, he remained low profile as a religious teacher runs the state government of Perlis, the “Sunnah” will be teaching at several religious schools in Perlis. However, the maintained as the state religious ideology (Othman & demise of the “Sunnah” icons prompted him to play his role Rahmat, 1996, pp. 123-124). However, according to as a reference for “Sunnah” thoughts, which were widely Shahidan Kassim, the Menteri Besar who succeeded him, accepted by the “Sunnah” followers (A. R. Abdul Rahman, Hamid Pawanteh indeed had done something for the Sunnah personal communication, August 17, 2012). during his period as Menteri Besar, but it was not enough Malik and Mat 7 compared with the state administrative power he held during institutions of learning in Saudi Arabia such as the Islamic his tenure (S. Kassim, personal communication, July 26, University of Madinah, Ummul Qura University in Mecca, 2014). Shahidan’s claim is relatively true if one compares the and others (A. B. Abdul Rahman, personal communication, achievements between the “Sunnah” propagation and the March 17, 2014). In this sense, those who returned from enforcement implemented during Shahidan’s time as Menteri Saudi Arabian universities played an important role in rein- Besar and with what happened during Hamid Pawanteh’s stating the Saudi-Salafism discourse in Perlis, especially in tenure. This will be discussed in the subsequent paragraphs the 1980s and 1990s. It was during the years 1992 to 1994 on the “Golden Years of ‘Sunnah’ Perlis.” that the state of Perlis started to initiate its official relation with the Saudi Arabian embassy and its cultural office in The arrival of Saudi-Salafism to Perlis. The early arrival of Kuala Lumpur through its Pengarah Majlis Agama Islam Saudi-Salafism to Perlis took place during the period of Perlis, Md Sadik Md Ismail. It was through this official com- Islamic revivalism stretching from the 1970s until the 1990s munication that the state managed to get its students to secure (see Abdul Hamid, 2002; Zakaria, 1997). Within the context scholarships to study in Saudi Arabian universities, mainly at of the Middle Eastern oil boom of the 1970s and the ensuing the Islamic University of Madinah. It was through this rela- rise of the political clout of the Organization of Petroleum tion too that many Saudi preachers were given the opportu- Exporting Countries (OPEC), Saudi petrodollars started nity to deliver their lessons and talks in Perlis. pouring into many Muslim countries worldwide through the However, according to Md Sadik, his personal relation Saudi embassies for the propagation of Islam and the spread with the embassy started since 1986 to 1987 through the of the Saudi-Salafi indoctrination process. It is historically Islamic councillor of the Saudi Arabian Cultural Office in an undeniable fact that Malaysia became a major recipient of Jalan U-Thant, Dr. Abdul Rahman Ghannam, who was oil-related aid distributed under the aegis of the Jeddah- invited on a monthly basis to Perlis to deliver talks organized based Islamic Development Bank (IDB; Idris, 2006; Yaakop by al-Islah (M. S. Md Ismail, personal communication, & Idris, 2010). August 25, 2014). Other local preachers who worked with Likewise, in many countries where Saudi embassies were the Islamic Councillor of Saudi Arabia in Kuala Lumpur also established, an Islamic Cultural Council (al-Mustashar al- frequently reported coming to Perlis to give lessons and talks thaqafi) was also set up, designed specifically for the pur- such as Dr. Abdullah Yassin and Ustaz Sofwan Badri (U. pose of Islamic propagation. In addition, it also employed Safwan Badri, personal communication, March 17, 2014). local graduates from Saudi universities to become its official Nevertheless, despite the relation, and the space given to preachers in spreading the teachings of Islam. Among the Saudi-Salafism preachers in Perlis, Sunnah Perlis did not well-known preachers employed by the Saudi Arabian transform or evolve into the doctrine of Saudi-Salafism. In Embassy Cultural Council in Malaysia at that time were fact, some of the younger Saudi-Salafi preachers among the Abdullah Yassin, Zainal Abidin, Hussin Yee, and Sulaiman graduates of Saudi Arabian universities after the year 2000 Nordin (A. Yassin, personal communication, March 17, perceived that Sunnah Perlis did not embrace the Saudi- 2014). Salafism doctrine or what they coined as “manhaj Salafi” Accordingly, a few Saudi-based and Saudi government- (Salafi method). As a result, most of these preachers estab- supported da’wah (propagation) organizations were also lished their own influence different from the mainstream actively engaged with the Islamic organizations in Malaysia Sunnah Perlis as propagated by the state religious authority (Idris, 2006). The World Association of Muslim Youths (M. S. Md Ismail, personal communication, August 25, (WAMY), Rabitah al-’Alam al-Islami (also known as 2014). Rabitah) and others were among active bodies running Islamic propagation according to the Saudi-Salafism doc- The Golden Period (“Sunnah” Perlis Under trine either through the Islamic Council or by direct commu- Shahidan Kasim) nication with Islamic organizations, especially the Muslims Youth Organization or “Angkatan Belia Islam Malaysia According to many veterans of “Sunnah” in Perlis, as quoted (ABIM) in the late 1970s and early 1980s. The Islamic by Md Sadik Md Ismail, the former Pengarah Majlis Agama Council, WAMY, and Rabitah were also actively involved in Islam Perlis (Director of Islamic Council of the state of distributing free translated and nontranslated copies of al- Perlis; 1992-1994) and the former al-Islah activist, the most Quran to mosques, organizing free Hajj and Umrah trips for intensive and lively period of the “Sunnah” in Perlis since selected Islamic organizations and student leaders, dissemi- the 1950s was during the tenure of Datuk Seri Dr. Shahidan nating literature related to the teachings of Saudi-Salafism as Kassim as the Menteri Besar, specifically when he was close well as sponsoring Islamic and da’wah events across the friends with Dr. Mohd Asri Zainul Abidin, an academic from country including Perlis (M. Nur Manuty, personal commu- Universiti Sains Malaysia (USM) or Malaysia Science nication, June 1, 2013). University. The pinnacle of the golden period was seen by Similarly, the Islamic Council also acted as a reference many as during Mohd Asri’s period in office as the Mufti of point for local students to pursue their studies at the higher the state of Perlis. The Ruler of Perlis, King Syed Sirajudin, 8 SAGE Open with the recommendation from Shahidan on November 1, Notable websites famously propagated Salafism during this 2006, appointed Mohd Asri as the state Mufti. It was since period, contributing to the spread of Salafi teachings directly then that the Shahidan-Mohd Asri symbiosis managed to put and indirectly to college students, young middle-class gradu- the “Sunnah” back as the jewel of the Perlis state crown, ates as well as in the educated circles. Among those websites once again becoming the trademark of the state itself. were al-Ahkam.net, al-qayyim.net, ehadith.info, alFikrah. In adding more substantive “Sunnah” legacy to the state, net, al-firdaus.com, al-nidaa.com, al-wahidah.com, Shahidan went a step further by changing the name of the Darulkautsar.com, and Indonesian salafy.or.id, apart from state from Perlis “Indera Kayangan” (which literally means: the personal website of the mufti of Perlis himself, “drmaza. heavenly sense) to Perlis “Darul Sunnah” (Abode of the com” (Ashaari, 2010, pp. 35-49). These websites had approx- Sunnah; Utusan Malaysia, 2006). However, the name “Darul imately 1.5 million viewers (A. K. Ishak, personal communi- Sunnah” was never officially promulgated to be the official cation, August 28, 2015). name for Perlis until today. Similarly, in defending the Despite the difference between the current Global “Sunnah” of Perlis, Shahidan often appeared in the media Salafism thoughts and the Perlis “Sunnah,” the foundation talking about “Sunnah,” Islah, and the need to return to the and the methods in understanding Islam of the two, how- true practice of Islam as according to al-Quran and Sunnah ever, are still similar. This led some conventional Salafists of Prophet Muhammad (S. Kassim, personal communica- to strongly accept the Perlis “Sunnah” as part of Salafism tion, July 26, 2014). Furthermore, in reviving the “Sunnah” but with caution and exceptions. Another factor was the fre- practice, Shahidan Kassim was himself involved in the quent open polemics and direct attacks by the opponent of implementation done congregationally especially during the Salafism on the “Sunnah” practices in Perlis which they month of Ramadhan throughout Perlis (M. S. Md Ismail, often equated with Salafism and Wahabism, thus publicizing personal communication, August 25, 2014). He was known it to those who might never have heard of it (A. R. Abdullah, for his generosity and his habit of distributing donations to 2007, p. 208). As a response, the convincing academic all those who attended events and programs organized where styled refutation by Mohd Asri to the “Sunnah” opponents he himself was present (M. A. Zainul Abidin, personal com- appeared more appealing especially to the middle-class and munication, July 29, 2014). In terms of the continuity of edu- educated Muslims. cation for the people of Perlis on the “Sunnah,” Shahidan Among the triumphs of the “Sunnah” reform agenda dur- established “Institut Sunnah Negeri Perlis” (Perlis Sunnah ing this period was its ability to expand beyond the Perlis Institute) with the aim to introduce the true teachings of border. The support given and attendance of the “Sunnah” Islam according to the “Sunnah” to all Perlis residents, both events in Perlis were not confined to the people of Perlis. Muslims and non-Muslims. Associate Professor Zulkifli Due to the popularity of the controversial Mohd Asri on the Abidin, a former academic, was given the responsibility to mainstream and social media, most of the events involving lead the institute (“Pusat Sunnah di Nusantara,” 2007). him as a speaker were often attended by outsiders from as far There are few factors that made the Shahidan-Mohd Asri as Singapore. Mohd Asri was also able to invite his like- period comparatively unique from the other periods dis- minded scholar friends from all over Malaysia and overseas cussed. The development of the “Sunnah” in Perlis at this to help him in educating the people of Perlis about the time was supported by young people, not only in Perlis but “Sunnah.” Among the landmark events during Mohd Asri’s also outside the state. The media coverage of sensational period as the Mufti of the state were “Seminar Antarabangsa news and events too had its impact in getting information Syeikh Muhammad bin Abdul Wahab” (International Seminar about the “Sunnah” known to people throughout Malaysia. on Syeikh Muhammad bin Abdul Wahab) on March 16 and The media, when referring to religious matters, often quoted 17, 2006; Minggu Sunnah Kebangsaan (National Sunnah statements made by both Shahidan and Mohd Asri. This gave Week) on March 11 to 16, 2007; and Ijtimak Sunnah (a con- them the limelight; thus, whatever issues regarding the tinuation of the previous al-Islah’s legacy) on November 28 “Sunnah” they were trying to promote were publicized and 29, 2008. Apart from the mentioned seminars, the state through the media. Furthermore, the social media revolution government also actively organized a series of seminars for in mid-2000, especially the blogs, web forums, and advance government servants and other related agencies on Islamic version of email groups, had made discussions on religious issues (M. A. Zainul Abidin, personal communication, July issues a public matter (Malik, 2015). The “Sunnah” issue 29, 2014). was also becoming a hot topic of discussion, especially with Similarly, Mohd Asri himself went regularly to mosques the emergence of the Global Salafism influence through the in Perlis to ensure that they were abiding with the regulations Internet. promulgated by the Majlis Agama as part of his enforcement In addition, the Global Salafism influence that was widely “approach” (M. K. A. Abdul Latif, personal communication, spread through the Internet since the Internet revolution March 17, 2014). In addition, the office of the Mufti was also before the beginning of the new millennia had contributed involved in organizing the “Ihya Masjid” (Reviving the significantly in giving more information on all aspects of Mosques), where selected mosques were chosen to organize various issues to the younger generation (Malik, 2013). fast-breaking feasts every Monday and Thursday followed Malik and Mat 9 by religious talks given by Mohd Asri himself or any other from falling to the opposition due to the political tsunami in religious officer on duty (M. K. A. Abdul Latif, personal the 2008 general election, the King of Perlis did not give his communication, March 17, 2014). consent for Shahidan to become the Menteri Besar. The Mohd Asri and Shahidan Kassim also maintained strong King, instead, appointed his successor, Dr. Md Isa Sabu, an existing ties between the state of Perlis and the Saudi Arabian UMNO stalwart, as the new Menteri Besar of Perlis (M. S. Islamic Councillor in Kuala Lumpur. Mohd Asri was consid- Md Ismail, personal communication, August 25, 2014). ered an authority in giving recommendations to Malaysian Unlike Shahidan, Md Isa failed to continue the aggressive applicants who wished to pursue their studies at the Saudi struggle to uphold the “Sunnah” agenda in the state. He was Arabian universities under the funding of the Saudi govern- never reported to have voiced any concern or made any sub- ment. Perlis too became a favorite destination for Saudi stantial contribution toward the propagation of the “Sunnah” Arabia preachers to deliver talks, and organize seminars and in Perlis. However, according to Juanda, he was not left trainings due to the good relations that had been established alone to continue the “Sunnah” agenda. With all his limita- during Mohd Asri’s time. Perlis representatives on official tion as Mufti, Md Isa did indirectly assisted him in his admin- visits and in delegations to the kingdom were always given istration and never went against any decision made by the special attention and treatment by the Saudi government (M. mufti on any issues related to “Sunnah” matters (J. Jaya, per- A. Zainul Abidin, personal communication, July 29, 2014). sonal communication, July 28, 2014). However, the absence It is believed that the short Shahidan-Mohd Asri golden of any significant and aggressive effort from the Menteri period was a reawakening of the “Sunnah” for many people Besar after Shahidan has led “Sunnah” Perlis once again into in Perlis. However, one may refer to Akram Dahaman in his another phase of stagnation after the golden period it had MA dissertation (Universiti Malaya) who concludes that the earlier experienced. Sunnah Perlis idea only had a significant role in the formula- Despite the stagnation, Juanda managed to multiply the tion of the fatwa with no real effect on enforcement and publication of materials and books related to the Sunnah promulgation (Mohd Akram, 2005). This is due to the strong Perlis teachings unlike in the Mohd Asri’s era. There are mainstream Shafii madhhab influence among Muslims in more than 50 titles of books, monographs, journals, reports, Malaysia which includes Muslims in Perlis. However, the and booklets published by the office of the Mufti under dissertation was completed before Dr. Asri Zainul Abidin Juanda’s time. They were distributed without any commer- became the mufti of the state during which time he brought a cial purpose as part of the propagation of Islam and Perlis new chapter to the practice of Sunnah Perlis and to the life of Sunnah. The extensive publication during Juanda’s term is a the people of Perlis. Although no thorough academic exer- mark of his legacy in strengthening Perlis’ domination in the cise has ever been done on the acceptance of the people of history of Perlis (A. K. Ishak, personal communication, Perlis of Sunnah Perlis after the time of Mohd Asri as Mufti, August 28, 2015). In comparison to Mohd Asri’s known for however, the wide and all encompassing programs and his Sunnah rhetoric and controversial statements, Juanda, as enforcement done while he was Mufti have made significant mufti was lesser known for these. He believed, instead, that changes to the way the “Sunnah Perlis” is practised beyond the dissemination of knowledge through publications would the fatwa formulation. create a long-lasting impact to the Sunnah cause (J. Jaya, However, Othman and Rahmat (1991), who had con- personal communication, July 28, 2014). ducted a research on the topic of acceptance of the people of Nevertheless, in 2015, Mohd Asri was reappointed as Perlis of “Sunnah Perlis” in the year 1991, found that 76.5% Mufti of Perlis after Juanda preferred not to continue to be in of respondents agreed with Sunnah Perlis, while 23.5% dis- office. The reappointment of Mohd Asri gave a new momen- agreed (p. 402). In contrast, Man (2006) points out, in his tum to the Sunnah Perlis movement after the relative stagna- report, that according to his observation on 30 mosques all tion period. Unlike his earlier appointment which was over Perlis, one third of the mosques still adhere to Shafii supported by the Menteri Besar, his second appointment was madhhab and do not practice the “Sunnah Perlis” way in at the direct preference of the King of Perlis himself. Mohd conducting their congregational rituals and worships (p. Asri’s efforts in strengthening Sunnah Perlis during his sec- 154). Still, there is yet no thorough academic exercise done ond appointment was fully supported and blessed by both the on the impact of Shahidan-Mohd Asri’s “Sunnah” legacy on King and his Crown prince (Raja Muda). Various events, the practice of Islam among the Muslim community in Perlis. activities, regulations, and platforms were conducted to Part of Mohd Asri’s legacy and approach were later con- enhance the teachings of Islam which exceeded the tradi- tinued by his successor, Dr. Juanda Jaya. Juanda claims that tional teachings of Sunnah Perlis which focused on rituals even from his first day in office, his approach will be differ- (A. K. Ishak, personal communication, August 28, 2015). ent from that of Mohd Asri (J. Jaya, personal communica- Mohd Asri too proposed that a group of 15 PhD holders tion, July 28, 2014). Things became worse after Shahidan were mainly academics to be part of his Fatwa Committee, Kassim failed to secure his position as Menteri Besar of and they were later appointed by the King to the position (A. Perlis after the 12th General Election. Despite his victory in K. Ishak, personal communication, August 28, 2015). his constituency, and his personal victory to secure Perlis Numerous contemporary and nonconventional fatwa (decree) 10 SAGE Open related to the modern contemporary and multicultural and such as legal, political, and administrative measures, have multireligious social cohesion were discussed and decreed been taken by “Sunnah” guardians throughout the 20th cen- by the group, such as the decision that the custody of chil- tury to maintain the feasibility of the “Sunnah” teaching. dren born into a non-Muslim family with any of their parents Furthermore, it was during the “Tiga Mat” and Shahidan having converted to Islam should be granted to the parent Kasim-Mohd Asri periods that the religious authority of deemed more capable of raising the child, regardless of their Perlis made countless efforts to secure the “Sunnah” teach- religion, for the welfare of the children, rather than to auto- ings. These efforts are most significant in the establishment matically convert them to Islam as practised in most other of the enactment that allows the “Sunnah” to be imple- states, the fatwa on the prohibition of any doings that harm mented, referred, and adhered to by the religious authority the environment beside the fatwa prohibiting the practice of and the monarchy. This form of enactment does not just limit the female child genital mutilation (FGM), the permissibility itself to the two institutions; it was also made use of in deter- of having milk bank at government hospitals for the usage of mining fatwas in Perlis. The domination of “Sunnah” teach- premature babies. ings was then completed when the religious authority and Mohd Asri too was known for his contemporary, multira- scholars such as Mohd Asri went around the mosques in cial friendly but controversial opinions that usually went Perlis to enforce the enactment and regulations in the state. against the popular conservative views of the religious estab- This is done to ensure this precious historical movement is 9 10 lishment. He also actively addressed the khalwat issue, passed down to future generations. child custodianship, and the ineffectiveness of the Zakat The historical events indicate that political influence will distribution, and his opinions have been seen by many as play a prudent role in ensuring the survival of the “Sunnah” in going against the thoughts and flow of mainstream official Perlis. During preindependent Malaya, the monarchs played a religious authorities. As an example, he went against state- significantly pertinent role in installing and preserving the ments made by some religious figures labeling certain non- “Sunnah” teachings. During postindependent Malaysia, how- Muslim parties, especially the opposition Democratic Action ever, it was the politicians and mainly UMNO politicians who Party (DAP) as kafir harbi. He appears to be a strong critic of fought for the “Sunnah” teaching to remain as the prevailing the efforts to amend the Syariah Courts (Criminal Jurisdiction) and dominant Islamic discourse in Perlis. Similarly, in the 21st Act 1965 to allow certain Hudud law punishment to be imple- century, the political will is not the sole factor in influencing mented in certain states in Malaysia despite the national cam- the enforcement and spread of the “Sunnah” in Perlis; global- paign led by PAS and other Islamic organizations. ization and media coverage have helped it to gain a more sub- stantive existence in Perlis. Unlike the 20th century, “Sunnah” survival in Perlis remains a local struggle for the reformists in Conclusion Perlis. The 21st century has witnessed the “Sunnah” teaching Unlike the perception about the term Salafism that was gen- as a nationwide reform movement, starting from the Mohd erally associated with conservatism, rigidity, and extremism, Asri-Shahidan period, and it can be said to be mainly due to Sunnah Perlis, as a legacy of the early 20th-century reformed media coverage and globalization. Salafism, has a different face. Unlike the conventional repre- Acknowledgments sentation of the current Gulf-style Salafism, “Sunnah Perlis” emphasizes the freedom from madhhab rigidity calling upon The authors thank International Islamic University Malaysia Muslims to return directly to the two major sources of Islam (IIUM) for funding this research under its IIUM Research Initiative in dealing with religious issues, namely, al-Quran and Grant (RIG), and Arizona State University (ASU) for partly fund- ing the author to complete this article. Sunnah (Prophet Muhammad’s tradition). The historical development of Sunnah Perlis, as a state-sponsored or Declaration of Conflicting Interests patronaged Salafism, has shown us the dynamism of the movement itself. The presupposition and prevailing assump- The author(s) declared no potential conflicts of interest with respect tion about the spread of “Sunnah” teaching in Perlis is about to the research, authorship, and/or publication of this article. the advancement of the state religious authority with the sup- Funding port from its monarchy. It is undeniable that initially the rulers had played a perti- The author(s) disclosed receipt of the following financial support nent role in keeping the “Sunnah” teaching strongly instilled for the research, authorship, and/or publication of this article: This with the practice of the Perlis Muslim community. However, study was funded by the International Islamic University Malaysia (IIUM) under its IIUM Research Initiative Grant (RIG). throughout this research, historical evidence proves that both propaganda and education play a relatively significant role in Notes maintaining the adherence of the people to the “Sunnah.” Moreover, the preaching of the “Sunnah” was not substan- 1. Salaf is an Arabic noun which translates to “predecessor” or tively sufficient in defending the “Sunnah” practice among “forefather.” In Islam, it refers to the first three generations of Perlis Muslims. Historical events record that other factors, Muslims, the so-called “Pious Predecessors” (Bazmul, 2010). Malik and Mat 11 2. Ustaz A. R. Abdul Rahman (personal communication, August 11. He insisted that such a view represents the true teachings of 17, 2012), former official Preacher (Mubaligh) of Majlis Islam that emphasize justice (see Shazwani, 2015). Agama Islam Perlis and Sunnah activist of Perlis. 12. See: http://drmaza.blogspot.my/2007/02/kuala-lumpur-distri- 3. This earlier version of Salafiyyah, unlike the current conser- bution-of-zakat.html. Furthermore, his criticism of the Zakat vative Gulf or Saudi-style Salafiyyah, was known for its pro- institution rhymes very well with the lay Muslim who demand gressive and modern ideas. Lauzière (2010 & 2015) accurately transparency, accountability, and competency of the collec- categorises this version of Salafism as the ‘reformed Salafism’ tion, utilization, and distribution of Zakat funds (see http:// although this version of Salafism may share similar elements www.astroawani.com/gaya-hidup/10-hujah-jawab-viral-nega- with the current Gulf or Saudi-style Salafism in its episte- tif-mengenai-zakat-109260). mological references, but the former is closer to the ideals of 13. The private member’s bill named Shariah Court Act pro- modernity, while the latter is more conservative. poses to amend the Syariah Courts (Criminal Jurisdiction) Act 4. Among his books published, some still being kept at the Perlis 1965 was tabled by the president of PAS among others aim state library and Universiti Kebangsaan Malaysia library are to enhance the punishment for Shariah misconduct, which eventually allowed certain Hudud (Islamic criminal punish- Ibadat Rasulullah (Prophet’s Worships); Sejarah Nabi-Nabi ment law) to be enacted and implemented in certain states in (Stories of the Prophets); Pergerakan Kaum Wanita Islam (Muslim Women Movement); Jawaher al-Bukhari (The Jewel Malaysia (see Pejabat Mufti Wilayah Persekutuan, 2016). of al-Bukhari); Kemerdekaan Berfikir Dalam Islam, Membasmi Taqlid (Freedom of Reasoning in Islam, Abolishing Blind follow- References ing); Punca Penerangan Akal (Road to Mind Enlightenment); Abdul Hamid, A. F. (2002). 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Laporan Penyelidikan Kuala Lumpur. Berhubung Gerakan Pembaharuan Islam di Negeri Perlis Zakariya, H. (2008). From Cairo to the straits settlements: Modern dan kaitannya Dengan Gerakan Pembaharuan Islam di salafiyyah reformist ideas in Malay Peninsula. Intellectual Negeri-Negeri Lain di Dalam Malaysia [Report on the Study Discourse, 15, 125-146. of Islamic Reformation Movement in perlis and its Relation with Other Reform Movements in Malaysia]. Pulau Pinang: Universiti Sains Malaysia. Author Biographies Othman, M. R., & Rahmat, O. K. (1996). Gerakan Pembaharuan Maszlee Malik is an assistant professor in the Department of Islam: Satu Kajian di Negeri Perlis dan Hubung kaitnya Political Science in International Islamic University Malaysia dengan Malaysia. Pulau Pinang: Penerbit Universiti Sains (IIUM). He can be contacted through: maszlee@iium.edu.my. Malaysia. Pejabat Mufti Wilayah Persekutuan. (2016). Bayan Linnas No. Hamidah Mat is a lecturer in the Institute of Academic Excellence, 67: Act 355 Amendment proposal, an opinion. Retrieved from Open University Malaysia (OUM). She can be contacted through: http://www.muftiwp.gov.my/doc/bayanlinnas/BL67eng.pdf hamidah_mat@oum.edu.my.

Journal

SAGE OpenSAGE

Published: Aug 30, 2017

Keywords: Kaum Muda; Kaum Tua; Malaysia; Perlis; Salafism; Sunnah; Wahabism

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