e-ISSN 2785-9444 VOL. 1, NO 1 (JUNE) 2021: 19-38 Muslim Youth Movement of (ABIM) Malaysian Journal of Islamic Movements and Muslim Societies مجلة ماليزية للحركات والمجتمعات اإلسالمية

Submission Date: 6/04/2021 Accepted Date: 3/05/2021 Publication Date: 30/06/2021

MANAGING DEMOCRACY BEYOND ELECTIONS: THE EXPERIENCE OF PAN- (PAS) IN A POLITICAL COALITION

Mengurus Demokrasi Melangkaui Pilihan Raya: Pengalaman Parti SeMalaysia (PAS) dalam Pakatan Politik

Mohd Izani Mohd Zaina1, aFaculty of Human Ecology, Universiti Putra Malaysia (UPM)

[email protected], [email protected] (corresponding email)

Abstract This article deliberates on how the Pan-Malaysia Islamic Party (PAS) weathers the challenges of democracy beyond elections in the People’s Alliance or (PR). PAS unchartered undertaking to accept democracy as a political culture and not as a tool to achieve political power through an election provides it with a new medium to function within its political coalition since the time of the Alternative Front or (BA). Based on the mutual understanding in PR, PAS has to uphold democracy as a political culture that incorporates universal values, pluralism and tolerance. This article uses a qualitative approach through interview methods with key PAS leaders and examines primary sources from documents and minutes of meetings in the collection of data. Findings from the research indicate that although PAS political cooperation in PR was meant to be a long lasting relationship in its endorsement of democracy beyond an electorate election until to such an extent, that PAS was accused of being too lenient, it nevertheless failed to materialize as a permanent feature. This was because of a conflict of interests between the struggle for democracy as a political culture that integrated the universal values, pluralism and tolerance as compared to the struggle in fulfilling the party tenets. However, this conflict only reinforced PAS’s resolve to go back in realizing again its fundamental doctrine, despite the fact that some members disagreed and quit the party to establish a new party, called, the National Trust Party or Parti Amanah Negara. These findings are proven by the rejection of PAS on democracy of people power, the fight for equality, demands for human rights and the use of the word ‘Allah’ among the non-Muslims that has agitated Islamic stakeholders throughout the country. The outcome of this research is 19

Malaysian Journal of Islamic Movements and Muslim Societies Vol. 1, No. 1, 2021 relevant in looking at the survival of an Islamic party in the mire of political cooperation. It is also important in understanding the discourse of Islamic discipline and democracy or specifically Muslim politic in a democracy. As a whole, this research concludes that PAS still faces the challenges of accommodating democracy beyond the election when it rejects democracy as a political culture with the standard-bearers of universal values, pluralism and tolerance as they are in discord with the quintessence jihad of the party tenets.

Keywords: Pan-Malaysia Islamic Party, political coalition, People Front, democracy beyond elections.

INTRODUCTION The participation of Islamic groups in the democratic process through an election is seen as a significant transition since the 80’s era (Mohd Izani, 2005). In the 90s, the participation of Islamist groups in the democratic process through an election was increasing as a result of euphoria politics among Muslims as the democratic space expanded (Azyumardi, 2006). This development can be divided into three phases, namely, the radical phase, the democratic phase through an election and the phase when the Islamic groups are confronted with the pluralism of democracy and plurality of religions. Through the third phase there is a shift of discourse and a change of approach of the Islamic groups with the acceptance of democracy beyond the election as a new platform in a political competition. In Malaysia, the Pan- Malaysia Islamic Party (PAS) as an Islamic group that participates in democracy through an election is seen as making an effort to accept democracy not only in the context of an election as a tool to achieve political power but also to accept the Western system as a political culture. PAS has moved into the third curve of its political development which saw the party graduating from a local party to a national one, more multi-ethnic and inclusive leadership (Mujahid, 2012). PAS makes an effort to become a national party championing on relevant context of current issues, such as, democracy, justice and good governance. Besides that, PAS willingness to accept and share power and political coalition (tahaluf siyasi) with People’s Justice Party or Parti Keadilan Rakyat (PKR) and (DAP) proves that PAS is ready to compromise with demands so as to achieve a political success. At the grassroots level PAS introduces an inclusive policy so as to attract support from the people of various backgrounds. The slogan, “PAS for ALL” indicates that PAS is ready to be more open and not to be an exclusive party. On the other hand, this new approach to accept democracy beyond an election is a conflicting situation for PAS, as it must bear the impact of demonstrating ostensibly the universal values, pluralism and tolerance which are at variants with the struggle of its party constitution. This can be seen on how PAS manages in

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Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition handling the demands of equality and human rights based on individual freedom and the polemics in the usage of the word ‘Allah’ which agitated a tense relationship situation between Muslims and non-Muslims in Malaysia. This article will analyse the conflicts that arise and how PAS manages to handle the impact of recognizing democracy beyond an election which ultimately affected PAS’s political cooperation specifically in the Alternative Front or Barisan Alternative (BA) and the People’s Alliance Pakatan Rakyat (PR).

METHODOLOGY This article uses in-depth interview methods to obtain data aimed at gaining a clear understanding of the consensus and conflict faced by PAS in political cooperation, with namely Barisan Alternatif and Pakatan Rakyat. Informants were chosen based on predetermined characteristics. Informants are the main leaders of PAS who are directly involved in exploring political cooperation. They have the authority to provide views based on PAS’s experience in political cooperation. Their election is also very important to examine the important challenges and issues faced by PAS in political cooperation. In addition, the views of some of them have not yet been focused on in previous studies. The list of informants can be found in Table 1:

Table 1: List of Informants No. Name Brief info on informants 1. Dato’ Dr. Mujahid Yusuf Interviewed on 24 Februari 2014 in Parit Rawa Buntar. He is one of the pioneers of PAS’s cooperation with non-Muslims. Mujahid is currently the Parit Buntar . Now he joins the Parti Amanah Nasional (Amanah). 2. Tuan Haji Nasharuddin Mat Interviewed on 21 April 2015 in Bandar Isa Sri Putra. He dealt extensively in the cooperation between PAS and UMNO and the establishment of a unity government. Nasharuddin is a former PAS Deputy President 3. Dato’ Dr. Hassan Mohd Ali Interviewed on 27 June 2015 via telephone. He is a former PAS Vice President. 4. Dr. Mohd Zuhdi Marzuki Interviewed on 18 December 2014. Mohd Zuhdi is a former PAS Research Center, Director of Operation. He is currently the Political Secretary to 21

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Minister of Environment and Water.

The verbal information received was supplemented with primary sources texts such as the minutes from the Central Working Committee Meeting, the Central Working Committee Daily Meeting, a series of keynote addresses from the President’s Policy Speech, during the Annual General Assembly (Muktamar) of the party, Presidential Speech during the Alternative Front and People’s Alliance Conventions, the Election manifestos, common policies of People’s Alliance and its bulletins. This research also went through the Party Media organ, Harakah and the mainstream media such as and . The rarely known tabloid Eksklusif which was part of the alternative media since the inception of the reform movement in 1999 was also inspected.

PAS’S POLITICAL COALITION AND DEMOCRACY BEYOND THE ELECTION PAS’s political coalition in PR revolved around common issues and interests such as democracy, justice, freedom and good governance. Accordingly, the true and transparent democratic pursuit as constituted in the Orange Book was the basic thrusts of the opposition alliance.1 This kind of cooperation had compelled PAS to strengthen its commitment to democracy beyond the electorate election as a political culture that extolled universal values, pluralism and tolerance (Norani Othman, 2007: pg. 16). This aspect encouraged PAS to have a more open and realistic strategy by acknowledging civil rights and respecting various differences (Tibi, 2012: 121). This strategic manoeuvre has a definite relationship with the Muslim political evolution at a global level when facing the challenges of pluralism in democracy and diverse religious beliefs as illustrated in Table 1. The sine qua non or indispensable element of this phase is that the Islamic movement should no longer embrace democracy as a weapon to achieve political power only, but also as a political culture that cherishes highly the universal values, pluralism and tolerance. Throughout the duration of PAS’s political partisanship its allegiance towards democracy could be observed at two stages. At the first stage, it was through the party internal assemblage as found in the key Policy Speeches of the PAS President in the PAS Annual General Assembly (Muktamar) between1999 to 2015.2 The

1 Orange Book, ‘Let’s Change, Save Malaysia’, People Front, 2010. 2 The commitment and the the pressure in advocating democracy within the duration of the political cooperation under study (1999 to 2015) does not mean the same crusade did not happen before PAS was in the opposition block of BA and PR. Pas rightfully is a party that vehemently strives for democracy since its inception. This can be seen from some issues of democracy and human rights issues that the party has fought for, such seeking to abolish the draconian laws that restraint the freedom of the people, such as the Internal Security Act (ISA), Printing and Publishing Act and the University and University College Act or Akta University dan Kolej Universiti (AUKU). 22

Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition definite focus on democracy was related to PAS mutual understanding towards concurring issues and concerns in the opposition alliances of BA and PR. In this respect, the issues of democracy, justice and the sovereignty of the people were not only touched upon but also patronised as the PAS President’s themes in his keynote policy speeches. For instance, PAS Annual General Assembly (Muktamar) used to include democracy and justice as a theme, such as, “Together we Uphold Justice”, in 1999, “Sanctify the Sovereignty of the People” in 2004, “Rehabilitate Democracy, Make Islam Sacred”, in 2006 and “Save Democracy, Uphold Justice” in 2007’.

Table 2: The Phase of Muslim Poltical Development in Democracy PHASE RADICAL DEMOCRACY DEMOCRACY THROUGH AN BEYOND AN ELECTION ELECTION Duration Decade of the 80’s Decade of the 90’s The New Millennium (1980-1989) (1990-1999) (2000 – the present) Political Islamic State, Islamic State, hudud Democracy, justice, Discourse hudud law, law, religious scholar freedom, tolerance religious scholar (ulamak). and good governance (ulamak). State Centric (Top- People Centric State Centric (Top- down) (Bottom-Up) down) Political Ideology, Ideology, Personal, Democracy, Political Competition Personal, Exclusive. Cooperation, Platform Exclusive. Inclusive, Populist. Commitment Reject Democracy Accept an electorate Accept democracy Towards or Accept an election as the one beyond an electorate Democracy electorate election channel to achieve election. Democracy as the one channel political power. as a political culture. to achieve political power. Electorate Very limited An increase in popular Exponential Election support. votes and parliamentary expansion of popular Achievements seats. votes and parliamentary seats. Issues And Human rights, Human rights, justice Democracy Pluralism Implications justice and and freedom. and plurality of freedom. Democracy and religions . Democracy and electorate election. electorate election.

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Source: Mohd Izani Mohd Zain,” Democracy Beyond an Electorate Election: A New phase in Muslim Politic, Democracy and the Islamic World: Perspective on Theory and Practice, , Press, page 400.

In the President’s Keynote Speech on Policy during the PAS 45th Annual General Assembly (Muktamar) on 1999 with the theme, “Together We Uphold Justice”, PAS distinctly and firmly endorsed the concept of justice, which is an integral part of human needs. In his speech, Datuk Fadzil said, “Justice is a natural necessity preordained by Allah the creator who places everything in the right places according to each and every one inherent characteristic”.3 Befitting with the theme of justice, PAS used it as a rhethorical exhortation to free the masses or people from slavery, cruelty and tyranny to freedom, justice and everlasting peace to all mankind regardless of race, religion and ethnicity or colours of their skins in line with the Islamic concept of “Rahmatan Lil-Alamin” or as a blessing to all mankind. He detailed out what PAS meant with regards to the concept of justice as applied to political justice, legal justice, economic justice and justice as a whole. In the keynote speech on policy during PAS Annual General Assembly (Muktamar) of 2007, PAS reiterated PAS’s solemn avowal towards democracy. PAS President, Dato’ Seri asserted, “PAS is an Islamic party that opts for democratic practices. Although democracy is man-made, its birth is based on the inherent human characteristic to oppose cruelty since time immemorial”.4 At the second stage, we could observe PAS practised democracy through the platforms in the opposition alliance such as the Commutual Policy, electorate election manifesto and mutual statement. Through the Commutual Policy of the People’s Alliance of the year 2010 for example, PAS authorised and verified the struggle to enshrine a genuine and transparent democracy that can empower the sovereignty of the voters. This item is among the four basic frameworks that shaped the Commutual Policy of the opposition alliance. PAS believed that emphasizing democracy as the basis in the political cooperation would bring or provide more benefits to Islam and the party agenda as democratic system comprises in fostering the rights and freedom of the people. As PAS was also of the opinion that democracy which acknowledged the rights to choose and freedom of the people would not hinder the Islamic community from propagating Islam in the country. Consequently, PAS placed an immense expectation on the opposition block who sincerely fought for democracy as it was confident the People’s Alliance would be

3 PAS President keynote policy address on the 45th (1999) Annual General Assembly by Datuk Fadzil Mohd Noor, with the theme, “Together we Uphold Justice”. This speech was on 28 May 1999, that is, during the intense moment of reformation movement that was sweeping the country soon after the sacking of Dato’ Seri as the Deputy Prime Minister of Malaysia. 4 PAS president keynote address policy speech on the PAS 45th Annual General Assembly on 1999 by Dato’ Fadzil Mohd Noor, with the theme, “Together we Uphold Justice”. 24

Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition more open to the Muslim people which would also include the implementation of hudud law in the country (Khalid Samad, 2014: 197). Democracy pivoted on the power of the people, impelled PAS to include or endorse democracy as a long term objective and not an objective simply within the context of participating in an election and on specific issues only. As in the words of Dr. Mujahid Yusuf Rawa democracy could not be achieved without a continuous process of democratisation and engagement towards the political system (Mujahid, 2015: 38). The level of PAS acceptance of democracy should shift from using it as a tool to achieve power in the short term but to the long term fundamental goals. Consequently, PAS should take into account accommodating democracy beyond the phase of participation in an election (Mohd Izani, 2014b: 379). In line with the desire to sustain the ideal of democracy in a political cooperation, it naturally followed that PAS should be a democratic party that fully practised democracy. In the words of Dr. Dzulfifli Ahmad it was only when PAS had assumed such pledge in exercising this democratic idealism, then it would be able to shred the image and perception that PAS used democracy for the sake of achieving political power (Dzulkefly, 2015: 211). For some time, it was considered Islamic parties (including PAS) that participated in democratic process through an election was held accountable of only using democracy as a vehicle that would bring them to a certain destination (political power) and abandoned the vehicle (democracy) as soon as they arrived (Mohd Izani, 2014a: 367).5 As a result, democracy could be considered as a means to replace the autocratic leadership by a theocratic leadership consisting of the Islamic group. When this group achieved power though an election, they would destroy democracy institutions such as elections and replaced it with a rigid theocratic Religious Order (Ulamak) leadership. Dr Dzulkifli argued that the necessity of PAS to be a democratic party was as part of a global trend of Post Islamisme (Mohd Izani, 2014c: pg. 385).6 This was to deny the allegation that Islamic movement was against democracy. Dr. Zuhdi Marzuki elaborated: It is a global trend in the Islamic movement. Towards the end of the 90’s, when the Islamic movement won the election in Algeria and Turkey, their victories were robbed. This resulted in two extreme movements. One group

5 This situation is called the “Free Election Trap”, where the Islamic Party used the electorate election as a tool and a trap to achieve the objective of its struggle, namely, to establish an Islamic Nation. 6 Post Islamism is a trend where ideology is considered not important, not to be given emphasised and no adoption of any form of ideology. It also means that the rhetoric to install an Islamic Nation and the implementation of Islamic laws are not a priority. The era of post ideology is more in verifying a new political reality in endorsing the civil rights and freedom and the rise of the young generation. 25

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became terrorists, no election approach, and did not believe in democracy, the other group said that we had to transform ourselves to be democrats, not as an Islamic movement, we have to be a genuine democrats. That is the style of democracy if we have to clear our image. The theory of what they said about Post Islamism has some truths. Olivier Roy noted that the Islamic movements were forced to as they wanted to show that, they are not going to hijack democracy for the purpose of the Islamic goal. That’s why some aspersions were cast that some people did not give the votes to the Islamic movement because these movements were using democracy. When they won, it was a different story altogether. That’s why they said they want to be fully democratic. (Zuhdi Marzuki, Personal Communication, December 18, 2014).

PAS’s CHALLENGES IN A DEMOCRACY BEYOND AN ELECTION PAS’s deference towards democracy within the milieu of political culture that affirmed the rights of the people based on universal values, pluralism and tolerance caused uncertain trials and tribulations to PAS as it had to face with issue of liberal democracy, individual freedom, thumping petitions for human rights and tolerance among religions. Apprehensions about the challenges of democracy of pluralism and variety of religions based upon the sovereignty of the people used to be dwelled upon by PAS President, Dato’ Seri Abdul Hadi Awang in PAS 61st Annual General Assembly in 2015. He defined PAS involvement in democracy as follows: PAS actualised democracy based on the Islamic beliefs in Allah the Almighty God. It is not based on Western democracy depicting the human as a God, no matter how intelligent the human is. This is what differentiates it with Western democracy that advocated the slogan, The Voice of the People is a Sacred Voice, Long Live the People or to adhere to the wishes of the people who are ignorant about democracy, up to a point to defy the boundary of Allah SWT.7

As an Islamic party that was attached to the concept of Tahaluf Siyasi that wanted to see that political cooperation could uphold Islam, strengthened the position of the Islamic people with opening up more avenues in the implementation of Islam, PAS could not accept a democracy that placed the voice of the people above the interest of Islam. Although democracy sanctioned the voice of the people and the view of the majority, it should never override the interest of Islam. Consequently, the concept of democracy based on the sovereignty of the people in a political cooperation without taking into consideration the role of Islam was rejected by PAS as it could obstruct the implementation of Islam. Although PAS at the beginning believed that democracy in a political cooperation could benefit Islam more and the struggle of

7 Keynote address on policy by PAS president during PAS 61st Annual General Assembly (Muktamar) in 2015 with the theme, “Consistency until Victory”. 26

Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition the party as it warranted the rights and freedom of the people, this confidence finally had no basis. Undoubtedly, the implementation of Islam was always challenged during the whole duration of PAS involvement in the opposition alliance as the rights of the Muslim to promote Islam was not respected (Hassan Ali, Personal Communication, June 27, 2015). For instance, the inauguration of the hudud law in by PAS, supported by the majority of the Muslim society, was not only not favoured upon but opposed by its allies in the opposition alliance, particularly DAP. This proved that democracy that validated the freedom of an individual and the rights to choose did not give any benefits to PAS in its efforts to promulgate Islamic infrastructure. This raises an important question why the individual rights to establish Islam was obstructed? Was individual freedom only relevant if it was not related to Islam? This was like featuring there was a double standard in cultivating individual freedom. Based on the notion that democracy must align with the concept of Tahaluf Siyasi, namely, it must be directed in the implementation of Islam, augmented the position of the Muslim people and expanded up more opportunity in the implementation of Islam, PAS faced two major challenges in undertaking the struggle of democracy based on the sovereignty of the people as the norm in the political alliance. Firstly, how would PAS address the challenge of democracy of pluralism that emphasised on the question of authority, absolute individual freedom, and the clamour for human rights that are against the Islamic teachings? Do individual freedom and solicitation for human rights work against PAS integral principles such as undertaking missionary efforts and forbidding wrongdoings (nahi mungkar) or in opposing transgression. Secondly, how did PAS handle the issue of plurality of religions that was part of the democratic political culture that encouraged tolerance but on the other hand would derail the position of Islam in the country?

Challenges in the Struggle for Equality and Demands of Basic Human Rights The concept of the sovereignty of the people which comes with its typical human rights calls for the absolute freedom of individual and equality, posed a challenge to PAS as they were against the teaching of Islam (“Cabaran Islam Liberal dan Pluralisme Agama,” 2013). Every freedom enjoyed by humankind is not absolute but has to adhere to the regulations and precepts of religion based on the principles as outlined in Al- (book of Islamic religion) and As-Sunnah (hadith or sayings of the Prophet Mohammad (s.a.w) of the Islamic religion. There should be a limit on individual freedom so that it would not threaten the interest and the security of the people or as a whole. PAS was quite worried about the solicitations for human rights that were against the syariah (Islamic jurisprudence) as put forward

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Malaysian Journal of Islamic Movements and Muslim Societies Vol. 1, No. 1, 2021 by COMANGO or the Coalition of Malaysian NGO in the UPR Process. 8 This was because these quests contained hidden agendas which was meant to defile the sacred Islamic religion as the official religion of the country as enshrined in the Federal Constitution (Nasharuddin, 2014: p. 3). Among the petitions of the COMANGO that would ruffle or upset the status of was rebutting the ruling to prevent the spread of Syiah beliefs and other deviant teachings as a constraint on the freedom of religion, and also considered the dominant interference from Ahlus Sunnah Wal Jamaah Islamic school of thought as also a constraint to the freedom of thinking. They also sought the rights to apostasy as part of the freedom of religion and denying the power of the Syariah Court to determine the religion or Islamic position of an individual person. They also proposed to abolish the Syariah Criminal laws as practised in most states. They gave a negative perception on the responsibility of enjoining what was right and forbidding what was wrong,’ al amr bil ma’ruf dan nahi mungkar’, that were enforced in the religious departments in the whole country by labelling it with a western stereotype label of ‘moral policing’. They were also insinuating a negative picture of the efforts of the government agencies in doing missionary works with on the aboriginal people by saying they were manipulated and forcéd to become Muslim. Their other entreaties listed the social rights and the human rights of those who practised abnormal sex (LGBT – Lesbians, Gays, Bi-sexual and Transgenders) be recognised and and to abolish the enacted laws that regarded aberrant sexual behaviour as a crime (Nasharuddin, 2014: p.6). During PAS 59th Annual General Assembly in 2013, PAS Religious Scholars Assembly (Dewan Ulamak) put forward a resolution on, “Islamic thoughts and pluralism that are deviants.” According to its head, Dato’ Harun Taib, PAS had to deal with Islamic liberal issues which sought for unlimited freedom such as allowing unnatural sex of homosexuality, which was now practiced openly. PAS also warned the Muslim community to be wary of western influence masquerading through the human rights campaign which was against the Islamic teachings (“Awas Pengaruh Pemikiran Barat,” 2014). The fight for the rights of transgender which was a part of LGBT agenda must be thwarted as it was against the virtues of normal human behavior. This rejection did not mean that Islam was against the West, but there ought to be some limitations. Dato’ Seri Abdul Hadi, vehemently affirmed that

8 COMANGO is Non-Governmental Organisation (NGO) movement presented a human rights report to be processed for Periodical Universal Checking for the Human Rights Council of the United Nations Organisation in Geneva. COMANGO has about 54 NGOs in Malaysia. Among the NGOs are Women Assistance Organisation (WAO), Dignity International, Sisters in Islam, The Educational and Research Association for Malaysian Consumer (ERA Consumer), Komas Centre, Centre of Independent Journalism (CIJ) and Coalition to Abolish Modern-day Slavery in Asia (CAMSA). COMANGO has put on a report about several sensitive issues related to religion, morality, and Islamic civilization to the Human Rights Council (UN HRC) United Nations Organization through a process which is called Universal Periodic Review (UPR) di Geneva. 28

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“There are some things we can accept, some we cannot. There must be a boundary”. (“Awas Pengaruh Pemikiran Barat,” 2014). PAS action in resisting the pressure to accede to the social rights and human legal rights of those indulging in unnatural sex (LGBT) was diametrically opposite to the stand taken by DAP. In this respect, DAP was sympathetic towards the practice of abnormal sex (LGBT) when in one instance it appointed a transgender as a Political Secretary to the state assemblyman of Tanjung Bungah Teh Yee Cheu (Josephine, 2013). The Island state government also passed a personal resolution by Teh Yee Cheu in the formation of a Transgender Committee with an allocation of RM 200,000, although earlier the DAP Tanjung Bunga state assemblyman withdrew its resolution. 9 Although PAS did oppose the efforts to push for an adoption of liberal freedom and human rights that were contrary with the teaching of Islam, PAS was criticised for not being firm enough to counter vigorously the petitions by COMANGO (Nasharuddin Mat Isa, personal communication, April 21, 2014). According to PAS former Deputy President, Nasharuddin Mat Isa, PAS as an Islamic party with the underlying missionary zeal to spread the teaching of Islam, should be in the frontline in repelling the solicitations of COMANGO regarding the human rights issues that negated the special position of Islam in the Federal Constitution and ignoring the backdrop of multi-religious society in Malaysia. On the other hand, according to him, it was the NGO’s who went forward and led the way in challenging COMANGO rather than PAS. He explained further as follows: PAS should lead the issue on using the word ‘Allah’ and COMANGO. I see that in this issue of COMANGO no political party has come forward, only the NGO’s came forward, this is because the political parties have their own calculated forethought, but this is a big issue (Nasharuddin Mat Isa, Personal Communication, April 21, 2014).

PAS ineptitude in refuting strenuously the contentious matters regarding absolute individual freedom and the human rights petitions that were against the syariah (Islamic jurisprudence) was meant to respect the harmonious relationship within the alliance with the PKR and DAP. It is an undeniable fact that PKR and DAP had their own individual stance about human rights demands and individual freedom. DAP kept silent about the issues advocated by COMANGO as part of the issues were also DAP latent issues.10

9 “PAS Religious Scholars chastised DAP for supporting LGBT”, http://www.sinarharian.com.my/mobile/nasional/ulamak-pas-kutuk-dap-kerana-iktiraf-lgbt- 1.527255, was accessed on 10th of June 2016. 10 http://ww1.utusan.com.my/utusan/Rencana/20131029/re_05/Perpecahan-umat-Islam-dan-helah- Comango-terserlah. was accessed on 28th September 2015. 29

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PAS forbearing attitude towards the clamouring for the absolute individual freedom and human rights claims had its source in the way PAS understood the reality of the people at that time. This attitudinal approach was different to what was done during the time of PAS Chairman, Yusuf Rawa who wanted to change the waqi (surrounding) and reality of society. As PAS tried to understand the current reality, it became less vociferous in upholding the concept of ‘nahi mungkar’ or opposing any wrongdoings. What was more interesting, according to Dr. Hassan Ali, if there were any efforts to fight what was forbidden, ironically, the efforts were opposed from within the party itself (Hassan Ali, Personal Communication, June 27, 2015). It seemed, PAS new focus on the issues of democracy, justice and the sovereignty of the people to a certain extend slowed down PAS as it became less energetic in its crusade in raising the august position of Islam and looking after the well-beings of the Muslim society. As a result, the party was blamed for not being belligerent enough when it involved the welfare and the sanctity of Islamic religion. In addition to the reasoning of democratic pluralism that promotes universal values, absolute individual freedom and extreme entreaties for human rights, PAS was also faced with the quandaries and enigmas in the plurality of religions issues in on the social political landscape. This was because PAS affirmation towards democracy had to take into account the aspects of toleration and embracing diversity specifically within the context of inter-religion matters. The tolerant approach within the circumstances of diversity in religion is important in the efforts to make democracy a success as a political culture beyond an electorate election. In this regards, PAS had to practise a more open attitude and course of action and exhorted that Islam was a religion that brought in the concept of Rahmatan Lil Alamin or Blessing to Mankind and accessible for consultation. On the other hand, PAS openness in handling issues of diversity in religion created a polemic within the party and was accused of relenting to pressure and the influence of liberalism and pluralism.

Polemics in the Use of the Lexical Term/Word ‘Allah’ by the Non-Muslims The most controversial challenge facing PAS during its duration in the political coalition in the opposition front was countering or overcoming the issue with regards to the use of the lexical term ‘Allah’ by Christians. This really tested PAS’s resolve in handling democracy beyond an electorate election, specifically in reference to tolerance in religious matters. Chronologically speaking, this issue began on the 31st of December 2009, when the decided that the weekly paper Herald Christian, would be allowed to use the word ‘Allah’ in its publication after being banned from using it by the Ministry of Home Affairs (KDN).11 The

11 Before this on the 16th February 2009, Head of Roman Catholic Church in Kuala Lumpur Tan Sri Murphy Pakiam had filed a judicial review regarding the use of the word ‘Allah’ as printed in The Herald and named the Ministry of Home Affairs (KDN) and the government of Malaysia as 30

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High Court judge, Datuk Lau Bee Lan ruled that the Ministry of Home Affairs prohibition against the weekly paper The Herald from using the word ‘Allah’ was against the law, null and void. On 5th January 2010, the Ministry of Home Affairs filed an appeal with regards to the High Court ruling that allowed The Herald in using the word ‘Allah”. On the July of 2013, Titular Roman Catholic Archbishop of Kuala Lumpur filed an application to nullify the government application at the High Court that allowed the word ‘Allah’ to be used in The Herald. Nevertheless, the Appeal Court disallowed the appeal and fixed a new full hearing on the 10th of September 2013. This date was postponed to 14th October and the Appeal Court ruled that The Herald could not use the word ‘Allah’ in its publication (“Keputusan isu kalimah ‘Allah’,” 2013). 12 Finally the legal process concluded when the Federal Court ruled that the Catholic Church was not allowed to appeal the ruling of the Appeal Court that forbade the weekly publication The Herald from using the word ‘Allah’ in its Malay version. The ruling by the Federal Court gave a sigh of relief to the Muslim community of the country as it was seen as an Islamic victory but left a deep effect on PAS. This was because this issue had put the party in an enervating situation when dealing with diversity in religion. Since the issue emerged in 2010, PAS was reprimanded as a party that was too squeamish and pliable to the dictates of the non- Muslims or specifically the Christian believers. With this regards, the PAS President, Datuk Seri Abdul Hadi Awang, had come up with a statement that using the lexical word ‘Allah’ was not wrong with the condition it should not be confusing. His statement was supported by People’s Alliance Leadership Council and he was given the opportunity to give a mutual stand about it together with the People Front. According to Dr. Zuhdi Marzuki, the non-Muslim were allowed to the use the lexical word ‘Allah’ as long as the issue was interpreted correctly as stated by him as follows: In the issued of the lexical word ‘Allah’, PAS is of the opinion that in principle we hold on to the original ruling that the non-Muslims are not obstructed. The lexical word that the PAS President meant was not obligatory but not obstructed. (Zuhdi Marzuki, Personal Communication, December 18, 2014).

respondents. The church applies that the prohibition by the Ministry of home Affairs in using the word ‘Allah’ in The Herald on 7th January 2009 was illegal and the usage was not the exclusive domain of the Islamic religion. 12 Nevertheless, according to the Prime Minister Datuk Seri Najib Tun Razak the ruling by the Appeal Court regarding using the word ‘Allah’ does not apply to the follower of Christianity in and . Najid stated that the 10 points resolutions by the federal cabinet remained intact for both states. 31

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The PAS President’s standpoint was backed by a few party leaders. Among the ardent supporters was the Member of Parliament of Parit Buntar, Dr. Mujahid Yusuf Rawa, a PAS leader who had often led the way to bring the party closer to the non- Muslims.13 He considered that the issue of the lexical word ‘Allah’ was very critical as the forerunner in laying the groundwork in the future relationship between the Muslims and the non-Muslims of the country. Dr, Mujahid explained that the lexical word ‘Allah’ that the Christian believers wanted to translate did not come from the word God or Lord, but from the Hebrew word, Eli or Elohim that could be found in the Old Testament. In this way the lexical word ‘Allah’ that was translated referred to the Supreme Being, namely Allah and not to mean Jesus as God. This could be seen from what he said as follows: The truth is not, the lexical word ‘Allah’ that they want to translate into Malay, it comes from the Hebrew word, Eli or Elohim.. this is the Hebrew words for Allah in Hibranic..Eli or Elohin means the Supreme Being.. Allah.. they found in the words Eli and Elohim in the Old Testament… this word is only in the Old Testament.. So what do you want to translate, it is not God, so it is a supreme being. The fact of the matter is that it indicates the existence of Allah, more than Jesus God and the rest. That’s why translate what, they do not know..so God is not ordinary God, .. as the Malays understand it as a supreme being, namely Allah, so write Allah. (Mujahid Yusuf Rawa, Personal Communication, February 24, 2014).

Concurrently, he supported the used of the lexical word ‘Allah’ by the non-Muslims based on the rationale that this could acknowledge differences, there was no compulsion in religion and dialogues between religions could take pace. In this respect, he opined that the lexical word ‘Allah’ was of a universal in nature and not exclusively to the Muslim people as14 indicated in the Al Qur’anic verse Surah Lugman, sentence 25 which meant, “If you ask them, who creates the sky and the earth, they must say it is God who creates them, just say Alhamdulilah (thanks to God) but most of them do not know it.” Besides that, Dr. Mujahid believed that in the context of a country that assured a person right to a religion, no religion

13 Dr Mujahid had published a book entitled, “Dialogue with the Church – A Travelogue for Peace”, Shah Alam, Ilham Centre to clarify in details regarding the stand of the use of the word ‘Allah’ by the non-Muslims. 14 Dr. Mujahid opinion that the word ‘Allah’ is universal and not the exlusive property of the Muslim people was opposed by Islamic Scholar. Khalif Muammar in his book, Islam and Religious Pluralism, Kuala Lumpur: Centre for Advanced Studies on Islam, Science and Civilisation (CASIS) stated that the word ‘Allah’ is a special noun that was agreed upon by the previous Islamic Scholars. He cited a writing by Fakhr al-Din al-Razi in Tafsir al-Kabir, which stated that, “It is selected by us that this pronunciation (Allah) is a special noun (ism ‘alam) for Allah Taaladan, which is a not a word that be separated (mushtaq) at all. This is the opinion of al-Khalil (a most authoritative person on language) and Sibawayh (a Persian Grammarian), and the majority opinions of religious scholar (ulamak) of ‘usul and Fuqaha’. 32

Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition including Islam could force the non-Muslims to do things not within the demands of their own religion. Consequently, the non-Muslims contention to use the lexical word ‘Allah’ ought to be respected as there was no compulsion in religion. PAS laissez-faire or liberal attitude in dealing with the controversial matter of using the lexical word ‘Allah’ invited criticisms from three quarters, namely from the United Malaysia National Organisation (UMNO), within PAS itself and allies within the opposition block themselves. PAS’s political foe, namely UMNO, claimed that PAS was very ineffectual in confronting the issue of using the lexical word ‘Allah’ despite the fact that there were fervent protests from the Muslims all over the whole country. Subsequently, UMNO added more pressure to PAS by accusing the party as being liberal with its allies of DAP and PKR as to gain support from the non-Muslims and to safeguard its relationship with them up to an extent that it was willing to mortgage the interest of Islam. Consequently in response, PAS criticized the National Front (Barisan National) as exploiting the issue of using the lexical word ‘Allah’ so as to gain support from the Malay people up to an extent as to undermine the harmonious relationship between races and religions. This could be seen in Dr Mujahid terse reply: We feel BN takes advantage of this situation to create hatred within the races and religions. It is for political interest to get support from the Malays. I have proven in 2011 there were ten points solutions in Sarawak… to be executed in the month of April 2011, when PM agrees to let the Bible in the Malay Language to include the lexical word Allah to be used by the people in Sabah and Sarawak (Mujahid , Personal Communication, February 24, 2014).

On the same note with Dr, Mujahid, the Member of Parliament for Shah Alam, Abdul Khalid Samad, also reproached UMNO and the National Front (BN) in manipulating the issue of the lexical word ‘Allah’ in order to gain empathy from the Malays as their supports from them were waning.15 He said UMNO earnestly defended the used of the word ‘Allah’ with the intention to give the signal to the Malay community, that Islam was under threat from the Christian believers who wanted to use it. The issue of using the word ‘Allah’ also resulted in classes of opinions within PAS itself. More clearly when PAS Deputy Spiritual leader, Dato’ Dr. had given a personal statement not to allow the used of the word ‘Allah’ by the non- Muslims. (Mujahid, 2013, pg. 13). This contradicted the view of the PAS President that the non-Muslims were not forbidden from using the word ‘Allah’. Dr. Mujahid

15 http://ww1.utusan.com.my/utusan/Rencana/20140225/re_01/Mana-perginya-suara-Islam-Pas. was accessed on the 28th September 2015. 33

Malaysian Journal of Islamic Movements and Muslim Societies Vol. 1, No. 1, 2021 considered the statement from Dr. Haron Din was premature from the official stand by PAS Central Working Committee. Dr. Mujahid also denied the claims that using the word ‘Allah’ could lead to apostasy and Christianisation process. It was difficult for him to imagine the faith of the Muslims would flounder just by the using of the word ‘Allah” by the non-Muslims. On the other hand, he projected that the issue of using the word ‘Allah’ could provide the opportunity for intensive and extensive dialogues between religions and not the other way round. The process of dialogue was not to discuss the differences of religion or other differences but that it should be used to amend and foster relationship (Mujahid, 2015). The beliefs of the Muslims were not for sale nor did the faiths of others could be bought. This differences of opinions among party members portrayed an unfavourable image on PAS as a party that failed to arrive at a consensus on issues relating to the interests of the Muslims. Besides the challenges from UMNO and within PAS, another nerve-racking anxiety pressure came from the allies in the opposition block, namely DAP. The party deliberately placed PAS in an unpleasant spot by giving out statements supporting the used of the word ‘Allah’ for the non-Muslims. The , , had given out a statement urging the Federal Government to allow the non-Muslims to use the word ‘Allah’ in the Malay version of the Bible. The motive in his New Year address of 2013 was in doubt as it did not take into account the implication on PAS who represented sizeable Muslim voters in the People’s Alliance (Mujahid, 2013: p. 101). Although the DAP secretary general claimed that his speech was misconstrued as it specifically meant for the Christians in Sarawak and Sabah, Mujahid was of the view that it was like throwing stones and simultaneously hiding one hand as it was PAS whch received enormous brickbats regarding the issue of using the word ‘Allah’.16 He also questioned the proper protocol of issuing the statement by a Chief Minister and not by the chief Archbishop or Uskup of Malaysia and as the statement should be put forward by a religious leader and not a political leader. In this regards, DAP was not a good sincere partner in the opposition block as it was not helping in trying to resolve the situation but acted irresponsibly by releasing undue pressure on PAS. In response to the Lim Guan Eng statement insisting that the non-Muslims could use the word ‘Allah’, PAS Religious Scholar Consultative Council was of the opinion that a firm decision had to be made. As a result, they felt the previous PAS view in 2010 that was more open and diplomatic regarding the usage of the word ‘Allah’ by the non-Muslims should be reviewed. The Deputy Spiritual Leader (Mursyidul Am), Dato’ Dr. Haron Din attested that the word God and Lord could

16 http://malaysiagazette.com/ms/nasional/pas-tuduh-umno-mempolitikkan-isu-kalimah-allah, was accessed on the 28 th September 2015.

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Managing Democracy Beyond Elections: The Experience of Pan-Malaysian Islamic Party (PAS) In A Political Coalition not be translated as ‘Allah’ as it would pollute the pronunciation of Jalalah that rejected all kinds of union (, 2013: 102). On the 13th January 2013, the Religious Scholars Consultative Council finally reached a decision that the word God or Lord could not be translated as ‘Allah’. PAS President endorsed the decision made by the Religious Scholars Consultative Council that it could lead to an instable political situation as it was used for a false (batil) purpose. This was explained further by Dr. Marzuki as follows: That’s why when we look at the issue, the terminology that the PAS President used, the thing is right but those who want to use it is for a false pretension. That’s why we are saying they cannot use. We said, in principle, Islam does not forbid, but it is wrongly used and for specific reasons, the Islamic Religious Ruling (fatwa) says this cannot be done, so we are following the fatwa. When the fatwa says there was specific reasons that can cause instable political situation then the Consultative Council ruled that this not permissible. (Zuhdi, Marzuki., Personal Communication, December 18, 2014).

Incontrovertibly, the decision of the Religious Scholars Consultative was at variance with the stances taken by PAS and PR before this. PAS reluctantly had to undertake this unpopular decision within the context of the opposition alliance, so as to protect the interest of Islam and to maintain the bedrock support of the Malay Muslims communities of the country. For the professional group in PAS, that supported the used of the word ‘Allah’ among the non-Muslims, the decision was seen as a challenging situation within the context of political cooperation and hoped that it would not dilute or reduce the support of the non-Muslims to their party. Dr. Mujahid personally hoped the dialogue effort with the church group would continue so as it would foster and enhance harmonious relationship between different religions in the country. Obviously, PAS was not ready to accept democracy as a political culture that stressed universal values, pluralism and tolerance. On the contrary, PAS had irrefutable strong grounds to conserve and preserve its sacred principles and doctrine.

CONCLUSION PAS efforts in adopting democracy beyond the election has given it a new experience in confronting the challenges of democracy, especially within the context of political coalition. In this sense, PAS has to acknowledge democracy as a political culture and not as an expedient way to seek power through an election only. Although, this effort is seen as a new platform for PAS to demonstrate its ideals more inclusively, however, the party was heavily browbeaten and being ineffectively pliable in conceding to the inherent nature of democracy as a political culture that

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Malaysian Journal of Islamic Movements and Muslim Societies Vol. 1, No. 1, 2021 emphasized the universal values, pluralism and tolerance which are directly against their fundamental party policy. The ideals of absolute individual freedom, and the demands of human rights that are not consistent with the Islamic jurisprudence (syariah) have tested the degree of PAS engagement with democracy. Based on the discussion in this article, we have seen that PAS has to comprehend reality as it affected the party’s perennial mission to oppose all transgressions. For instance, in the issue of the petitions for human rights by COMANGO, PAS was not at the forefront in opposing these solicitations although they were against Islamic teachings. This was because PAS had to be tolerant in line with the liberal ideals of democracy as to maintain good rapport with DAP and PKR. In addition, regarding the issue of using the lexical word ‘Allah’ by the non-Muslims, we can see the culmination of PAS failure to be steadfast in protecting the interest of Islam. Pas was accused as being too weak and too compromising in things that are agitating the interest of Islam. These persistent conflicts ultimately forced PAS to revisit and resume its fundamental original party struggle and to ascertain that the political coalition abides to the framework of the Tahalluf Siyasi namely, to uplift the position of Muslim society, open up more opportunities and avenues for the implementation of Islam, and to safeguard and defend the basic principles of Islam. Unfortunately, this decision led to the parting of PAS with its allies and some PAS leaders quit the party and formed their own National Trust Party or Parti Amanah Negara. This development has shown that when PAS was in a political coalition in PR, it was not ready to accept democracy beyond an election that subscribes to the western political system as a political culture.

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