Spiritual and Mystical Rituals in Persatuan Silat Cekak Malaysia (Psscm): an Introduction

ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 SPIRITUAL AND MYSTICAL RITUALS IN PERSATUAN SILAT CEKAK MALAYSIA (PSSCM): AN INTRODUCTION Engku Ahmad Zaki Engku Alwi1, Mohd Miqdad Aswad Ahmad2, Tengku Fatimah Muliana binti Tengku Muda3

1Centre for Usuluddin Studies, Faculty of Islamic Contemporary Studies,Universiti Sultan Zainal Abidin, Malaysia 2Phd Student, Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin, Malaysia 3Centre for Syariah Studies, Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin, Malaysia

Received: 14 March 2020 Revised and Accepted: 8 July 2020 ABSTRACT: Spiritual and mystical rituals are not alienated in the Malay community. In fact, there are many forms of spiritual and mystical rituals which are abiding and unabiding to the Islamic law. As rituals in silat also embrace certain spiritual and mystical elements that are recommended by the silat associations, a specific study on this matter is crucial. This article intends to explore the concept of spiritual and mystical rituals practiced in Malay martial arts (Silat), specifically in Persatuan Seni Silat Cekak Malaysia (PSSCM). This qualitative study is developed based on library research data. The study finds that the spiritual and mystical rituals in PSSCM are unique and distinctively based on the traditional method passed-down by all the Guru Utama. The study yields that there are no element of mysticism which is inconsistent to the Islamic principles in the Malay silat rituals. Moreover, the rituals are practiced with the aim of preserving and safeguarding the religion of Islam, soul, intellect, descendent and properties which are in line with the maqasid syariah. KEYWORDS: Spiritual, Mysticism, Malay Silat and Seni Silat Cekak Malaysia

I. INTRODUCTION Silat is an art synonymous with the Malay in the Malay Archipelago. In fact, the Malay Archipelago is known to be the birthplace of various types of martial arts. It is notable in Malaysia that silat is part of the country's cultural heritage and is prevalent among Malay Muslim community despite some types of silat have been acknowledged to the non-Malay Muslims. Numerous types of silat with varied names are practiced in this country for example: Silat Cekak Malaysia, Silat Gayung Malaysia, Silat Lincah Malaysia, Silat Martial, Silat Martial, Silat Tiger, Silat Silk, Silat Sepelet and many others. Although each type is distinct in its own discipline, techniques and spiritual practices, the integral objectives of silat remain the same; to serve as self defence when threatened and attacked. Silat is among one of the various styles of martial arts such as karate, taekwando, and samurai. Silat and its philosophy are observed by its practitioners to safeguard personal, life, property, family, nation, country and religion from threats and invasions (Hanafi Haji Ahmad, 2009). II. RESEARCH METHODOLOGY

This qualitative study employed observation and document analysis as data collection methods. Reference was also made to primary and secondary sources involving classical books, journals, articles, conference papers, seminars and research papers. In addition to that, semi-structured interviews with silat practitioners and religious leaders. were also conducted.

SPIRITUALITY

The word spiritual can be defined as an entity bestowed by Allah in the human body or soul. Spirituality also means the spiritual nature of one's being (Sheikh Othman bin Sheikh Salim et al, 2005: 1339). The original word of spirit in Arabic is termed as al-Ruh which connotes breeze, soul, something that enliven, breath, revelation, nubuwwah, Jibril and Prophet Isa (Ibn Manzur, 2010: 460).

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The Quran says to the effect:

And they ask you about "the spirit". Say: "The spirit descends by the command of my Lord, but you have been given only a little knowledge." (Quran,17:85)

Spirit or soul is non-individual in nature, it refers to intellect or nous. In addition, it also carries the meanings of breath of life, and gun barrel (Hans Wehr, 1986: 365).

MYSTICISM

Mysticism or ‘kebatinan’ as it is known in Malay, refers to something in the heart, the soul, the hidden, the unseen and the invisible. Mysticism also denotes inner science and sufism (Sheikh Othman bin Sheikh Salim et al, 2005: 136). In Arabic, mysticism is termed as ‘batin’ which means the inner and the hidden (Ibn Manzur, 2010: 52). Besides, one of the beautiful names of Allah the Almighty (al-Asma al-Husna) is also ‘Al-Batin’ which carries the meaning of 'the Hidden One, the Imperceptible' (Atif Ismail Ahmad, 2013: 33).

Contrary to the word of ‘batin’ is ‘zahir’ or ‘the manifest’ which refers to the outer or the evident (IAIN Sharif Hidayatullah, 1992: 529). H.M Rasjidi (1967:37) classified mysticism into four classes of people: a. People who succumbed to the supernatural powers to serve the demands of mankind (Occultism) b. People who seek to unite between the human soul and God; and they apprehend the existence of those living in the baqa’ world (Mystic) long before they were born and during their lifetime c. People who intend to turn to God, and explore His Greatness; those who understand their origin of creation and the path they seek (Metaphysics). d. People who aspire to the worldly courtesy and strive to create an appreciative and loving society based on the naqli and aqli (ethical and moral) arguments

Though he divided mysticism into four classes of people, they are in essence, the same. Occultism, mysticism, metaphysics, ethics and morals are essentially identical based on the Islamic precepts of sufism (H.M Rasjidi, 1967: 41).

Conversely, T. Wahidin Soekarno (1986: 40) observed that the term mysticism reflects something contrary to Islamic law and leads to religious deviance. He constantly referred to the practice of mysticism as deviant teachings and against the precept of Islamic law. Such view justified his tendency to equate those mysticism practitioners with the al-Batiniyyah group as mentioned in the book of al-Firaq al-Islamiyyah.

Based on the conclusions and definitions of the primary sources mentioned above, it could be concluded that the ‘spirit’ or ‘soul’ is the hidden entity in the human body and which causes it to be alive. It is an inner being that is hidden, unseen and invisible (divine secret) which is often referred to as heart, or spirit. Spirituality can also be formulated as the spiritual nature of the God. Whereas, the meaning of mysticism is best formulated in the word of Sheikh Othman (2005), that is, the sufism and inner science, a practice that can purify the soul to acknowledge the Creator. In practice, the science of mysticism may tend to mystical things that could lead to religious and faith deviance.

There are predominantly silat practices such as its intentions, recitations and deeds which often referred to as mystical. Therefore, in this study the term spirituality and mysticism refer to an underlying practices, rituals, customs, gestures and steps taken by silat practitioners specifically of Seni Silat Cekak Malaysia (SSCM). This preliminary assessment is done by examining whether these practices and rituals are considered as spirituality or mysticism that can lead to the religious deviance or against the precepts of Islamic law.

THE HISTORY OF PERSATUAN SENI SILAT CEKAK MALAYSIA Silat Cekak is a Malay martial art originated from Kedah Darul Aman and was practiced by Kedah state ‘panglima’ or warriors during the reign of Sultan Ahmad Tajuddin II (1854M-1879M) (Hanafi Ahmad, 1973: 2). It is said that silat traced its history to one Panglima Ismail, a senior commander of Kedah government, who killed a man named Tuah. He then passed down his silat mastery to Panglima Tok Rashid. In the early stages, Panglima Tok Rashid entrusted the Silat Cekak to one Yahya Said who came from Batu Kurau, Taiping as a trustee of Silat Cekak (PSSCM, 2015: 86). Folklore had it that Panglima Tok Rashid left a will to Yahya Said that read: "Should later be a grandchildren from Kedah wishing to learn this silat, you shall return it." Silat was

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ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 then merely followed by the locals. It was hidden and unknown to the public for almost forty years until Hanafi Ahmad (hereinafter referred to as Ustaz Hanafi) who was from Kedah met Yahya Said (PSSCM, 2015: 86). After forty years, silat was later handed over to Ustaz Hanafi for his passion in martial arts. The event had taken place on December 28, 1965 (as on the 5th of Ramadan 1385 Hijrah), located at Shafie Darus' house, Batu 4 3/4, Jalan Gunung Alor Setar, Kedah. Subsequently, Silat Cekak was successfully reborn through the Sari Budaya Sri Kedah Association established in 1964 (Halimah Ahmad, 1977: 47). Early in its establisment, silat was registered under the cultural association to facilitate the movement of its activities and at the same time engaged in the stage performance under the leadership of Shahnon Ahmad as the chairman of Seni Silat Budaya Sri Kedah Association (Halimah Ahmad, 1977: 46). By then, all types of cultural activities were grouped under one particular association in order to ease the governance of the cultural association in Kedah. In the late 1970s, Ustaz Hanafi brought Silat Cekak to to Kuala Lumpur where it initially started from a small food corner owned by Encik Hussain b. Ahmad at Jalan Raja Alang, Kuala Lumpur. Subsequently silat classes and activities were beginning to progress under the auspices of Puta Bawean Association located at Kampung Datuk Keramat, Kuala Lumpur (Nur Fatin Nabilah Abd Rahim, 2018: 42). In the meantime, Ustaz Hanafi was ambitious to bring Silat Cekak to a higher level in order for silat to be notable and renowed. The Malay silat as he observed then was generally considered by many as uneffective for life defence (Halima Ahmed, 1977: 49). As a result, several types of silat were no longer in practice and were only known within limited community. There was also lack of reception on silat by the society whereby the Malaya had then shortly gained its independence. There was an absence of specific organization for silat whereby Persekutuan Seni Silat Kebangsaan Malaysia (PESAKA) was only established in 1983 (http://pesaka.my/index.php/sejarah-penubuhan). Founded by Ustaz Hanafi, the Persatuan Seni Silat Cekak Malaysia was eventually registered on August 19, 1971 in an effort to develop and strengthen the martial art (PSSCM, 2015: 86). It was originally registered under the name of Seni Silat Cekak Kedah Malaysia and was later changed to Persatuan Seni Silat Cekak Malaysia (PSSCM). Following the registration, Ustaz Hanafi was later appointed as the President and Guru Utama (Master) of the Seni Silat Cekak Malaysia (PSSCM, 2015: 85).The registration had also paved way for him to travel all over the country to introduce Silat Cekak to the nation. After striving for 21 years leading PSSCM and expanding it to the country, Ustaz Hanafi passed away on 13 August 1986 (PSSCM, 2015: 85). His contribution and dedication paid-off when PSSCM was subsequently recognized as a proactive martial art organization and Silat Cekak was acknowledged as the Malay distinctive martial arts. In addition, Ustaz Hanafi had also eliminated the element of superstition prevalent in the the Malay martial-arts (Halima Ahmed, 1977: 122). After the demise of Guru Utama Hanafi Ahmad, his role was succeeded by Ishak Hitam as the President of PSSCM on September 21, 1986. Ishak Hitam then led PSSCM for 23 years before he formally handed over the role of Guru Utama to Maideen Kadir Shah on June 3, 2009 (PSSCM, 2015: 85). Despite the challenges faced during the substitution of the Guru Utama, PSSCM branches and training classes across the country continue to evolve in states, schools as well as public and private institutions of higher learning. SPIRITUAL AND MYSTICAL RITUALS IN SILAT CEKAK MALAYSIA Based on the spirituality and mysticism definition as previously discussed, there are elements in the practices and rituals of SSCM which embrace implied meanings. According to Abdul Majid Ismail (Personal communication, March 1, 2019) among the practices that can be considered spiritual and religious practices found in the SSCM are: i. ‘Pengijazahan’ (Notion of Permission) It is inherent in Islam and the Malay culture that every practice and learning process should be initiated with courtesy and in an orderly manner. Prior to be accepted as silat apprentice, one shall meet with the Guru (silat master) to ask for his permission and approval. Thus the process of applying (ijab) and granting (qabul) permission between an apprentice and a Guru is known as ‘pengijazahan’. There will be three occurrence of ‘pengijazahan’ thoughout the completion of silat learning. The intention of such event is to ensure that the knowledge gained would be beneficial as well as to seek for divine blessing (berkat). a. First ‘pengijazahan’ ceremony The first ‘pengijazahan’ ceremony begins with ‘selawat Badriyah’ recitation by the crowd. The ceremony continues with a ‘tazkirah’ (brief sermon) by the Guru Utama in the form of advice and motivation on silat and

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ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 its reflection to Islam, an explanation on the main purpose of studying the martial arts, the history and development of the Malay silat which serve as an enlightenment to the apprentices. During the event, the Guru Utama will lead the prayer to invoke blessing from Allah SWT and initiate the ceremony with three times of al- Fatihah recitation preceding the process of granting and receiving silat lessons (ijazah) by the Guru Utama to the apprentice. Prior to the commencement of the ‘pengijazahan’ ceremony, the event management will ensure that the ceremony is organized in accordance with the PSSCM constitution and that the requirement for silat learning is fulfilled. The Guru Utama will then sit face to face with the silat apprentice and shaking hands with them one at a time as notion of permission.

Next, the Guru Utama will renew the ‘shahadah’ (confession of believing in Oneness of Allah and the acceptance of Muhammad as Allah’s Messenger) and is followed by the apprentice as a pledge to prove himself a Muslim. The Guru Utama will also remind the apprentice to sincerely follow the rules and prohibitions outlined. The apprentice will then submit their agreement to learn silat and the willingness to abide by its terms including all five prohibitions predetermined. The Guru Utama will then warn them to rectify their intention of studying silat which is not intended for showing off, but to fend for oneself and solely for the sake of Allah. Each ‘pengijazahan’ process concludes with a prayer recited by the Guru Utama and followed with the affirmation from the apprentices, with humility and hope for the Almighty’s blessing. The ceremony is completed after all new apprentices are assigned individually by the Guru Utama and given explanation on the subsequent silat lessons. ‘Pengijazahan’ actually symbolizes the journey of gaining knowledge through the reciprocal interaction between the apprentice and his Guru, with the purpose of obtaining the pleasure of Allah SWT. Abdul Majid Ismail (Personal communication, March 1, 2019) observed that based on his experience, the first ‘pengijazahan’ signifies the Islamic manner in asking for permission before commencing a job. To him, analogically one would normally give another a visit should he know him in the first place, and one shall only enter a house once permitted by the host. Therefore, in the context of Seni Silat Cekak, the first ‘pengijazahan’ bears the similar effect; one must first recognize the Guru who ‘owns’ the silat mastery, and ask for his permission before embarking on the study. Afterwards, the apprentice will go through different levels of silat thoughout the course of study. In the first stage, the apprentice will be taught fend off techniques of A, B, C and D. It consists of four movements of the left and right hands, while the feet are kept firmly still to the ground as standing during the prayer, contrary to other types of silat which require the horse stance with both legs in straddle position known as ‘berkuda-kuda’ (Hanafi Ahmad, 2009: 7). After learning the four basic techniques of ‘tangkisan’ (countering), 21 ‘buah asas’ (basic movements) and 21 ‘buah jatuh’ (fall movements), an apprentice needs to attend the second ‘pengijazahan’ to enable him to learn another advanced stage of movement called ‘buah potong’ (hacking movements). In the language of silat performance, ‘buah’ refers to the combatting techniques, movements and their premeditated responses (Goffman, 1974:10). The first-stage of practical lesson usually takes at least three months to complete. . b. Second ‘pengijazahan’ ceremony The second ‘pengijazahan’ is the same process as the first one. The ceremony begins with the crowd reciting ‘selawat Badriyah’, followed by a tazkirah by the Guru Utama explaining the purpose and meaning of learning the ‘buah potong’ and the latest developments in the world of silat. As in the first ‘pengijazahan’, the Guru Utama will begin the ceremony by reciting a prayer, asking for Allah's blessing and reciting the al-Fatihah for three times. The apprentice will have to pick one lime and hands it over to the Guru Utama. The lime will be used for bathing after the ceremony. The apprentice will then shake the hand of Guru Utama while sitting facing one another, perform ijab and qabul by requesting for permission and declaring sincerity of intention to embark on to the next stage. The apprentice needs to acknowledge his acceptance with a gesture of heart after the Guru Utama bestows his permission to transmit the silat lesson. This ‘pengijazahan’ process is completed after all apprentices have been individually assessed by the Guru Utama. The ceremony will be closed with a closing prayer and explanations on the sequence of second-stage lessons and lime bath process. This ‘buah potong’ stage involves defensive techniques of hacking or obstructing all the 21 basic movements and fall movements learned. As for example, during sparring or silat practice, one of the opponent will be using ‘buah asas’ or ‘buah jatuh’, and his attacker will be using ‘buah potong’ technique. As a result, the attacker will be able to hack and strike his opponent by using ‘buah potong’ (Hanafi Ahmad, 2009: 7). From a practical point of view, the purpose of this sparring is to demonstrate that if an apprentice merely learns the basic and fall

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ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 movements or attempts to imitate any buah silat, he shall be disadvantaged by his opponent who fights using buah potong. After mastering 21 techniques of ‘buah potong’ for a minimum of three months, an apperentice will attend the third ‘pengijazahan’ which signifies completion of the first-level of Seni Silat Cekak Malaysia. c. Third ‘pengijazahan’ ceremony The third ‘pengijazahan’ marks the completion of the first level of Silat Cekak Malaysia. The ceremony is almost the same as the previous ‘pengijazahan’. After the recital of ‘selawat Badriyah’, tazkirah is delivered by the Guru Utama to explain the purpose of the finishing level. As in the second ‘pengijazahan’, the Guru Utama will begin the ceremony by reciting prayer and the al-Fatihah for three times. The apprentice will have to hand over a lime to the Guru Utama which will later be used for bathing after the ceremony. Both the Guru Utama and the apprentice will sit facing one another and while shaking hands, perform ijab and qabul and declaring sincerity of intention to embark on the finishing level. Once all the apprentices have been awarded, a piece of white cloth will be handed to the apprentice. The ceremony closes with prayer recitation and explanation on the finishing and tawassul bathing process following the ceremony. With the completion of the third ‘pengijazahan’, silat practitioners will not be able to fight one another for such combat will end in a draw, with no loser or winner. This situation illustrates the fourth prohibition in silat practice, which is "prohibitions against fighting with one another". Upon achievement of third ‘pengijazahan’, the apprentice will be transmitted with the only attacking technique in Silat Cekak known as ‘tumbuk gerak’ (the motion punch). According to Abdul Majid Ismail (Personal communication, March 1, 2019) silat practitioners are warned by the Guru Utama to only resort to ‘tumbuk gerak’ in a desperate situation. This attacking lesson is only taught at the finishing level in order to educate the silat practitioners with patience and avoid aversive temperament. If the attacking lesson comes first, it is feared that it would encourage violence which is against the purpose of silat. Upon completion, students will be able to effectively utilize their combatting strategies and defensive techniques by locking and attacking the opponents (Hanafi Ahmad, 2009: 7). ii. Prohibitions in Silat Cekak The second spiritual practice in the SSCM relates to the prohibitions. The PSSCM has outlined a set of rules aimed at maintaining and educating morals of its practitioners (Wan Norhaniza Wan Hasan & Nurul suhada Ismail, 2016: 301). One of the moral education within PSSCM is the pledge made with the Guru Utama during the first ‘pengijazahan’ which is to adhere to the five prohibitions; (i) not to disobey the Guru (teachers), (ii) not to disobey the mother, (iii) not to disobey the father, (iv) not to fight against other silat practitioners, (v) not to insult the original Malay silat (Abdul Majid & Kaharuddin Abdul Rahman, 2017). iii. Abiding the rules and regulations concept The third spiritual practice is the need to abide the rules of PSSCM. PSSCM is open to all Malaysians regardless of race, lineage and sexes, must attain the age of sixteen years and above, a Muslim, physically fit and of sound mind. According to Abdul Majid Ismail (Personal communication, March 1, 2019) the terms of Muslim and never been charged under any criminal offense are subject to the provisions of the PSSCM Constitution (PSSCM, 1975 - 2017). The requirement of being a Muslim is intended to prevent religious conflict since the gist of Silat Cekak relates to the Islamic creed (tawheed). Those interested in learning silat should comply with the rules outlined in order to be a better practitioner fitted the martial arts itself which once known as the traditional Malay combatting art. iv. Prayer recitation through ‘tawassul’ practice The fourth concept of spirituality in PSSCM is the regular prayer recitation by invoking Allah’s greatness for the sake of drawing closer to Him and worshipping Him, known as ‘al-tawassul’. The practice of ‘tawassul’ is done by reciting a prayer requesting for safety during the bathing process (Mohammad Nor Ichwan, 2012). According to Abdul Majid Ismail (Personal communication, March 1, 2019) every silat apprentice who passed the third ‘pengijazahan’ will be given a note of prayer recitation to be memorized. The prayer will then be recited before a pile of bathing water which is to be used as the final rinse. During the shower, the silat apprentice should also wear a piece of white cloth given at the last ‘pengijazahan’ for forty days. After the elapse of forty days, the white washcloth will be stored as evidence and a token for successfully completing the silat lesson. The practice of prayer recitation prior to bathe is continued thoughout lifetime. This practice is purely daily routine as an effort to seek for Allah’s blessing and has nothing to do with superstitious element such as enchantment of the late silat masters or the like. The silat practitioners through their respective branches would normally organize a weekly ‘tahlil’ which is a Muslim ceremony to pray for the deceased. According to the

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ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 explanation of Khaharuddin Abd Rahman (Personal communication, March 1, 2019), the Guru would provide the silat practitioners with a set of prayer recitation upon completion of their lesson. This is intended as a constant reminder to the practitioners to rely entirely on Allah in any circumstances. Silat is simply a medium and an effort to defend oneself against any pressure or threat. Therefore, the spiritual and mystical practices embedded in the Silat Cekak are those noble practices meant to cleanse and to purify the heart and soul. Bathing symbolizes purification in the outer, meanwhile utterance of repentance and salutation upon the Prophet PBUH symbolize purification of the soul. The morning bathing with prayer recitation is encouraged as daily routine meant for seeking salvation from Allah SWT. v. The practice of repentance and salutation of the Prophet PBUH The fifth spiritual practice is the utterance of repentance and salutation upon the Prophet PBUH. These practices are encouraged by the Guru Utama in order for the silat practitioners to be receptive of their silat lessons as well as other wordly and religious knowledge. According to Abdul Majid Ismail (Personal communication, March 1, 2019) such routine has been the practice since the time of the late Ustaz Hanafi. He greatly encouraged this noble practice of constant repentance as humans are prone to err. Therefore, it is only right for a servant of Allah to seek for His forgiveness through profound repentance. Besides the utterance of repentance, the late Ustaz Hanafi had also prescribed few types of salutation upon the Prophet PBUH to be regularly recited by silat practitioners such Selawat Syifa’, Nuril Anwar, Taffrijiyyah and Badriyah. The ‘selawat Badriyah’ has now become the official PSSCM recitation during every commencement of silat ceremony and classes. In addition to that, there are also other commemorations and prayers compiled in the worship manuals published by PSSCM itself (PSSCM: 2017). vi. The white cloth concept A three-meter white cloth given to each silat apprentice is used as a seat mat during the first ‘pengijazahan’. This cloth is given to each apprentice to be applied as a bed sheet for three consecutive nights. New apprentices are required to perform ablution and purify oneselves before sleeping on the white cloth. This white cloth should be handed back to the Guru Utama upon completion of this process. As previously explained, the second white cloth in similar measurement will be given to the apprentice upon completion of the third ‘pengijazahan’ to be treated as a washcloth for a period of forty-days. It serves as a symbol of cleanliness and the purity of the soul. It also signifies the journey of knowledge as the journey when performing umrah and pilgrimage for the Muslims. The chosen number of forty is in line with the Sunnah of Allah especially in the formation of a man, who is created from a drop of sperm into a clot of thick blood in forty days, and into lump of flesh for forty days and such processes continue until becoming a baby (Sahih al-Bukhari No. 3208). vii. The lime bath concept Lime bath on the other hand is typical Malay custom that is not inconsistent with Islamic law. This custom is maintained in the course of Malay silat practitioners since the use of lime mixed into a bucket of water has been scientifically proven as an effective means of natural body cleansing and deodorizing (Arumugam Abirami, Gunasekaran Siddhuraju Nagarani and Perumal, 2014: 1-5). As for the practice in Silat Cekak, recitation of prayers is sincerely made in seeking for purification of the bodies and souls through the use of lime water (Sheikh Mohd Faizal, 2014: 110). In Islam, cleanliness and purity are highly demanded as expounded in the Quran, 2:222. III. THE ANALYSIS ON THE SPIRITUAL AND MYSTICISM PRACTICE As pointed out by the Guru Utama and senior leaders of the PSSCM such as Abdul Majid Ismail and Khaharuddin Abd Rahman, the PSSCM is established based on the creed of ahl al-Sunnah wa al-Jamaah bearing the Syafie sect since its first inception during the time of the late Hanafi Ahmad. This is in accordance with the official position taken by the states in Malaysia. This is clearly illustrated in the seven aforementioned elements practiced in SSCM. All the seven elements obviously do not involve any superstitious element (mystic belief) nor do they cause supernatural power. Through the prayers recitation it is evident that dependency is given to no other than Allah SWT. Even after completing the silat lessons, silat practitioners are taught to rely fully on Allah SWT whereby the martial arts are merely humanly efforts for defence. The items utilized thoughout the journey of silat such as the white cloth, the lime and water are purely natural ingredients and are commonly used in daily life, modern medicine and alternative medicine. The methods employed such as the utterance of repentance, salutation upon the Prophet, prayers, notion of permission

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ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 (ijazah), pledge, sitting and sleeping on a white cloth, lime bath, using the white cloth as washcloth during the lime bath for forty times, shaking hands, and pronouncement of ijab and qabul during ‘pengijazahan’ are not contradictory to Islamic law. None of these methods involves invoking, demeaning or worshiping supernatural beings which are strictly prohibited during the course of the silat lessons. This is in line with one of the missions of silat as enshrined in the PSSCM Constitution which forbids the practice of superstition (PSSCM, 2017). Hence, it is submitted that all the seven spiritual elements brought by PSSCM are not incongruous with the Islamic law. To date, the vision and mission of silat masters have been realized by the Guru Utama Datuk Hj. Maidin by unveiling all the practices of former PSSCM masters in a book entitled Book of Bidayatul Muhtadeen. This is to ensure that the practices are well preserved for the reference of the next generations.

IV. CONCLUSION This study demonstrated a long history of the Malay silat. Rooted in the Malay tradition and culture especially in the Malay Archipelago, this martial art has elicited a variety of names and types of the Malay silat. The element of spirituality and mysticism embedded in the Malay silat was influenced by the religious teaching. This study concludes that all the spiritual practices embedded in the PSSCM are in line with the requirements of Islam and far from superstitious practices that could lead to religious deviance.

ACKNOWLEDGEMENT

This paper deals with the study of spiritual and mystical practices found in the Malaysian Silat Art Association. Special thanks are extended to Dr. Ar Abdul Majid Ismail and Ustaz Khaharuddin Abdul Rahman for the information shared on spiritual and mystical practices found in PSSCM. Gratification also goes toUniversiti Sultan Zainal Abidin (UniSZA) for providing the opportunity and support for this study.

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Interview Abdul Majid Ismail. (March 1, 2019). Spiritual and Mystical Practices in PSSCM. Khaharuddin Abd Rahman (March 2, 2019). Spiritual and Mystical Practices in PSSCM.

Website http://pesaka.my/index.php/sejarah-penubuhan/

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