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

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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). 3011 ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 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 3012 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).
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